Monergism Wireless eReads - Friday, September 6, 2013

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Christ our Sanctification

The Reformed View of Mortification and Vivification by Grace

edited by John Hendryx

Table of Contents

The eReads

Preface

Sanctification Via Union with Christ by John Hendryx

Part I: Articles

The Expulsive Power of a New Affection by Thomas Chalmers

The Saint's Call to Arms by William Gurnall

Preacher of Good Tidings Dr. R. B. Kuiper

The Christian in Romans 7 - Arthur W. Pink

Christ our Surety by Richard Sibbes

Growth in Grace by J. C. Ryle

Justification and Sanctification: How do they Differ? by J. C. Ryle

Sanctification in Christ by Marcus Peter Johnson

The Nature of Sanctification and Gospel Holiness by John Owen

Mortifying Sin: Bringing Your Lust to the Gospel by John Owen

Works of the Self-Righteous by Martin Luther

Sanctification by Louis Berkhof

Strength Against Sin by Horatius Bonar

Sanctification by Abraham Kuyper

Holy Raiment of One's Own Weaving by Abraham Kuyper

Sanctification by B. B. Warfield

Definitive Sanctification by John Murray

The Moral Law as a Rule of Obedience by Samuel Bolton

True Christian Freedom by Samuel Bolton

Sanctification by Thomas Watson

Sanctification and Good Works by R. L. Dabney

Sanctification by A. A Hodge

Sanctification by Dr. William Ames

The Sanctification of the Saint by Francis Turretin

Sanctification by John Bunyan

The Doctrine of Mortification by A. W. Pink

Entire Sanctification by B. B Warfield

Part II: Books

The Gospel Mystery of Sanctification by Walter Marshall

On the Mortification of Sin in Believers by John Owen

The Doctrine of Sanctification by A. W. Pink

Holiness by J. C. Ryle

The Life of God in the Soul of Man by Henry Scougal

The Bruised Reed by Richard Sibbes

Precious Remedies Against Satan's Devices by Thomas Brooks

Appendices

The Westminster Confession of Faith Chapter 13

Are We Basing Justification on Sanctification by John Hendryx

Does Sin Make You Worry if You Are Really Saved? by John Hendryx

What Does the Phrase "Dead in Sin" Mean? by John Hendryx

Our Ongoing Need of Redemption as Christians by John Hendryx

To Cut Off the Sinner from All Hope In Himself by John Hendryx

Christ Vs. Moralism by John Hendryx

Will Nice People Be Saved? by John Hendryx

Growing in Grace & Conscious of Sin by John Hendryx

Copyright

The eReads

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Solus Christus

John Hendryx

john@monergism.com

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Sanctification via Union With Christ

by John Hendryx

God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption. Therefore, as it is written, "Let the one who boasts, boast in the Lord." (1 cor 1:28-31)

I often think that our continued sanctification is not unlike our original conversion experience. The more we grow in grace, the more we lose all confidence in ourselves. It seems, somewhat ironically, that as Christ works sanctification in us, the greater is our recognition of our own sinfulness. It is as if Christ actually shines more light in previously dark, hidden places of the heart. And it seems He does this for a purpose, for, as we come face to face with our own corruption, we are again driven back to Christ as our righteousness, holiness and redemption, our all in all...our only hope before God. So it turns out that sanctification is much less about our own spirituality as much more about Christ and Him becoming greater. Christ commanded us to partake of Communion "till He come" and one reason for this is so we would continually focus our eyes less on what we do for Him, and more on what He has done for us, and relish it. What we do in response to Him is only penultimate or secondary. The most critical error we make as believers is to look in ourselves for something that can only be found in Christ.

The Bible teaches that the principal means of the believer’s sanctification is union with Christ. We are united to Christ in his death and resurrection in which He, as its first fruits, inaugurated the new creation. The Age to come presses into this Age in such a way as to bring kingdom benefits to those united to Him. We do not grow in our sanctification when we are overly focused on our own spirituality. These blessings come only as we gaze on the beauty and excellency of Christ. We are united to Him in such a way that his death is viewed as our death and his resurrection ours. (Rom 6:1-11) The identification is complete in Christ, who is our life! We must, therefore, never separate the Benefactor (Jesus Christ) from benefits of redemption, including our sanctification.

Dr. Sinclair Ferguson explains,

"Union with Christ in his death and resurrection is the element of union which Paul most extensively expounds...if we are united to Christ, then we are united to him at all points of his activity on our behalf. We share in his death (we were baptized into his death), in his resurrection (we are resurrected with Christ), in his ascension (we have been raised with him), in his heavenly session (we sit with him in heavenly places, so that our life is hidden with Christ in God), and we will share in his promised return (when Christ, who is our life, appears, we also will appear with him in glory) (Rom. 6:14; Col. 2:11-12; 3:1-3). This, then, is the foundation of sanctification in Reformed theology. It is rooted, not in humanity and their achievement of holiness or sanctification, but in what God has done in Christ, and for us in union with him. Rather than view Christians first and foremost in the microcosmic context of their own progress, the Reformed doctrine first of all sets them in the macrocosm of God's activity in redemptive history. It is seeing oneself in this context that enables the individual Christian to grow in true holiness...The Christians who are most focused on their own spirituality may give the impression of being the most spiritual ... but from the New Testament's point of view, those who have almost forgotten about their own spirituality because their focus is so exclusively on their union with Jesus Christ and what He has accomplished are those who are growing and exhibiting fruitfulness. Historically speaking, whenever the piety of a particular group is focused on OUR spirituality that piety will eventually exhaust itself on its own resources. Only where our piety forgets about ourself and focuses on Jesus Christ will our piety nourished by the ongoing resources the Spirit brings to us from the source of all true piety, our Lord Jesus Christ."

As long as we live in this world of sin, we should let it drive us to Him. The Scripture clearly states that Christ is our sanctification. The whole of Christ’s life, death, resurrection and ascension have provided to us a deposit of His own sanctified life, from which all our needs can be supplied. So we feed on Him in the Eucharist as a visible gospel, where He communes with us in a spiritual way. Because of our union with Him, we partake of His resources. That is why he can "become for us" sanctification, just as he is also our wisdom, righteousness and redemption (I Cor. 1:30).

With this in mind, John Calvin once said:

"We see that our whole salvation and all its parts are comprehended in Christ [Acts 4:12]. We should therefore take care not to derive the least portion of it from anywhere else. If we seek salvation, we are taught by the very name of Jesus that it is ‘of him’ [I Cor. 1:30]. If we seek any other gifts of the Spirit, they will be found in his anointing. If we seek strength, it lies in his dominion; if purity, in his conception; if gentleness, it appears in his birth. For by his birth he was made like us in all respects [Heb. 2:17] that he might learn to feel our pain [compare to Heb. 5:2]. If we seek redemption, it lies in his passion; if acquittal, in his condemnation; if remission of the curse, in his cross [Gal. 3:13]; if satisfaction, in his sacrifice; if purification, in his blood; if reconciliation, in his descent into hell; if mortification of the flesh, in his tomb; if newness of life, in his resurrection; if immortality, in the same; if inheritance of the Heavenly Kingdom, in his entrance into heaven; if protection, if security if abundant supply of all blessings, in his Kingdom; if untroubled expectation of judgment; in the power given to him to judge. In short, since rich store of every kind of good abounds in him, let us drink our fill from the fountain, and from no other."(2.16.18.)

We grow in grace by looking to Christ, not ourselves for our spiritual nourishment. We would exhaust ourselves very quickly on our own resources because God requires holy perfection from us and we fall woefully short. Since all we do has mixed motives and we seldom if ever love others as we should, we can confidently say that we do not bring anything of additional worth to our relationship with God. He is fully satisfied in Christ. Yes, as Protestants, we all should know that we are declared righteous because of our union with Christ but few consider that we are also sanctified in the same way. The gospel not only justifies us but the gospel is also what we run back to in order to sanctify us. Justification, where God has already fully accepted us based on Christ's alien righteousness is what he has done for us, but sanctification is what He progressively does in us. This is also a gift of grace appropriated by faith. The difference in our standing before and after salvation is that we have the Spirit indwelling us constantly renewing our affections which delight in His law and drive us to feed on Christ.

The power of the Holy Spirit working in us is never to be the basis of our relationship with God because the imputation of Christ's righteousness already sees us as holy before Him. Thus when you long for His acceptance just look to Christ, whose blood of the covenant "reminds God" not to treat us as our sins deserve. You will never be holy enough, even for an instant, on your own. Christ alone is your righteousness.

But each day subjectively the Spirit is also uniting you to the nourishment of Christ, who imparts life to you from the root. God desires that you grow in conformity to Jesus Christ. He even "predestined us to be conformed to the image of his Son" (Rom 8:29) He purifies you so that you would be eager to obey and delight in Him. As we lose confidence in self, we gain confidence in Christ and the Spirit experientially imparts life to us daily so that we might see more of our own unrighteousness and be willing to forsake it in glad obedience to Him. This is as much a gift of grace as is our justification. We respond, yet the response is wrought by the life of grace that we now partake of in Christ. "His commands are not burdensome"(1 john 5:3) because in Christ we now view them as holy and good (Rom 7:12).

The prophet Ezekiel, inspired by the Holy Spirit, expresses it thus:

"And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules." (Ezekiel 36:26-27).

Please do not misunderstand me. I believe that true Christians will obey God because they have had their affections changed, yet, as A. W. Pink once said, "it is not the absence of sin but the grieving over it which distinguishes the child of God from empty professors....[for] to mortify the lusts of the flesh, to be crucified unto the world, to overcome the Devil, to die daily unto sin and live unto righteousness, to be meek and lowly in heart, trustful and obedient, pious and patient, faithful and uncompromising, loving and gentle; in a word, to be a Christian, to be Christ-like, is a task far, far beyond the poor resources of fallen human nature." We can neither look to ourselves for the native resources to exercise faith or obedience to God's law. Both require renewal of heart and a daily abiding in Christ.

The Word as a Means of Grace

The Puritan Richard Sibbes said, "The Word and the Spirit go together. Therefore if we will have the comforts of the Spirit, we must attend upon the Word." It is indeed we ourselves who obey God's imperatives, yet it is because of the Spirit that He put within us that we even have the heart to do so. The Holy Spirit has conquered our hatred of the light, disarmed our hostility to God and moves within us to desire His law. To grow into His likeness more and more, let us constantly feed ourselves on the reading of the Word, looking into the face of Christ as it were, and put ourselves before good exposition of the Word, for this is the outward means the Spirit uses to bring us into conformity to his likeness (2 Cor 3:18). This means taking our eyes of of self and our own spirituality. So Let us always pray that the Spirit removes our faithlessness and illumines our minds that we might to grow in out Knowledge of Him in the Revelation He has given us. Again John Calvin said,

"Indeed the Word of God is like the sun, shining upon all those to whom it is proclaimed, but with no effect among the blind. Now, all of us are blind by nature in this respect... Accordingly, it cannot penetrate into our minds unless the Spirit, as the inner teacher, through his illumination makes entry for it." (Calvin's Institutes 3.2.34.)

Only the Holy Spirit (applying Christ's work) is equal to the task of sanctification in us. We are commanded and are indeed responsible to put on and act out Christlike character, but these are fruits of the Spirit (Gal 5:22), not of the flesh. That means they work themselves out in us as the Spirit unites us to Christ, not through our sheer willpower or exertion. While responsible to obey and exert all of our energy, we are also dependent on Him to obey. All spiritual blessings are ours in Christ (Eph 1:3) and apart from Him we can do nothing.

"Dependence" is the key word here. The more we depend on Christ, the less we do on self, and our own resources. So sanctification is all about Christ becoming greater and we becoming less. It is worthwhile to remember that sanctification does not earn merit for us. Christ's merit alone plus nothing is sufficient. He is "our wisdom and our righteousness and sanctification and redemption." The regenerate person loves the law, not as a savior, but because it perfectly reflects the heart of the Savior.

Pietistic Vs. Biblical Sanctification

But how many of us try to clean ourselves up to perfection before approaching the Lord's Table, as if there were some degree or level of purity that we could reach that would make us acceptable to God? The command to love God with all your heart and your neighbor as yourself should be sufficient to make you recognize your utter inability to do so. In all likelihood, the thinking that we have to make ourselves right and acceptable before God before he will accept us probably derives its origin from the influential but flawed theology of Pietism. For what man could ever clean himself up enough to make himself acceptable to God? And if he could clean himself up to that degree, then what further need would he have of a Savior or the nourishment of the Lord's Supper? He would be self-sufficient apart from it. The whole point of both the gospel and the Lord's Supper for Christians is to continually recognize our own spiritual bankruptcy and dependency on the grace and promises of Christ.

In his letter to the Galatians Paul asks the Judaizing Christians an important question. [These persons who were in the visible church, were in danger of thinking they could add to Christ's work or make themselves acceptable by some other way.] Paul asks them, "Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3). No, of course not, this is folly, because what God still wants from us as Christians is a broken Spirit, one which still recognizes its own moral and spiritual inability and complete need of God's grace to move on. One that says, "have mercy on me, I am insufficient for the task." Anyone who thinks, therefore, that they can approach the Lord's table with a pure undefiled heart are really missing the main point of the gospel itself.

This erroneous concept of post-Christian self-sufficiency, I believe, comes from the mentality that we were saved at some point of time in the past, when we prayed or confessed our faith, but now since we are already a Christian it is our job to keep ourselves 100% pure. If not 100%, what will God accept? 99%? We don't even approach that. We start by grace but think the Christian life is maintained by self-effort and that Christ blesses us in accord with how well we are doing. We believe we got into the kingdom without works but now think that to maintain good standing before God we must personally maintain our just standing before God. Now we must scale the mountain of the Christian life by making ourselves good enough for God.

We think this way because the covenant of works is etched on our conscience since creation. It is unnatural to think that someone else has accomplished our standing before God and it still offends our pride, even as Christians. But I believe the Scriptures affirm that the more we grow in grace, the more we despair of ourselves and recognize our need for Jesus Christ. At the time of salvation the Holy Spirit made us lose all self-confidence so we might trust in Christ alone. So I would argue that the first principle of our growth in grace is likewise, to despair of all hope in self and, as Paul said, to have "no confidence in the flesh".

Our sanctification is a fruit of the Spirit as we lose ourselves in the wonder of Christ and His work for us. We can never separate the spiritual benefit of sanctification from Christ Himself, the Benefactor. So true Christianity is not a religion about focusing on our own spirituality but rather a focus on our union with Christ, apart from whom, the Scriptures declare, we are without hope. The degree that we focus on our own spirituality and spiritual ability to please God is the degree that we exhaust ourselves by trying to draw from our own native resources.

The obsession we have with inner piety is evident in many of our approaches to the Lord's Table. This, believe it or not, is actually counter-productive to the Christian life for it focuses on us rather than what Christ has accomplished for us. The Gospel as represented in the elements of the Lord's Table is about God remembering not to treat us as our sins justly deserve because of Christ. It is God's covenant promise toward us ... but we approach it as if it were Law rather than gospel, for we spend most of it reflecting on how good we have been, rather than the goodness and all-sufficiency of Christ toward us. But that is precisely what the bread and wine point to. The Table should be a celebration and a time of awe and thankfulness for what Christ has done for us in reconciling us to God, not a glum time to navel gaze and obsess on our own perfectionism. This would be to misapprehend its very purpose.

This constant self-focus in our worship is probably one of the main reasons for a lack of interest in frequent communion. Thinking that our morality is what God is after, we resist the idea of coming to Him often in this way. The feast becomes something about us rather than God's promises to us in Christ. Pietism, therefore, actually militates against the gospel for Christians by making us, perhaps unconsciously, believe that, as Christians, our performance is what we bring before God, to make us acceptable at the Eucharist. But the preached gospel and the visible gospel (the Table) are both given, not because we are equal to the task but given to remind us that God's favor is on us because of Christ and that in nourishing ourselves on Christ and the word, we might have strength, trust and delight in Christ to do what He commands. Christ is risen for us. It is about what God has done, not what we do. How is it that we so quickly forget the gospel as Christians?

Grace is not something we can muster up ourselves. We approach the Lord's Table because we need grace. If we were not dependent and needy then we would not need the gospel or the elements of the Lord's Supper. Only Christ can give us such grace -- this is what Christ wants us to recognize and a recognition of our own spiritual bankruptcy and His all-sufficiency is how we actually grow in grace. The gospel is about the promises of God, and our pietism does nothing to change His promise one way or another. We exhibit true piety only out of the overflow of the new life that is in us, not out of some hope that God will finally find us pleasing in ourselves. No, God is already fully pleased with us in Christ. There is nothing we can add to what Christ has done. The gospel in the elements is a seal of God's promise to us and we should therefore rejoice and rest in it.

The reason He instituted the gospel and the Lord's Supper for us is precisely because grace depends on Him. Our failure to recognize this is one of the greatest reasons, I believe, for a weak church. Pietism is actually counter-productive toward sanctification when it tells us that we must be perfect to approach the Table. Rather, it is the Spirit who works through the gospel and the sacraments that cries out to God through us ...only He brings us into communion with Christ, not our piety. The Gospel and the sacraments are God's seal to his unswerving promise toward us. The covenant is ratified as we listen and partake. While we must approach the table ourselves, the stress of its purpose is ALWAYS on the faithfulness of God toward us.

As Christians, God indeed gives us demands to obey His law, but He works through us via the gospel to sanctify us that we might love His Law. If one reads the Sermon on the Mount we recognize that the law's demands on all of us are more difficult than imagined, not less so than the Old Testament. But as a result, many think that we begin in the Spirit and are perfected by the flesh, as if the Law could give us the power to sanctify ourselves. Our sanctification, rather, is no more grounded on our ability than justification. The law commands us to live a certain way, but does not give us the power to do it. The fault is not with the law, but with us. But thanks be to God, this obedience that is required of us by the Law has already been rendered by Christ. Because of what Christ has accomplished, the Spirit now works in us the life that the Law was unable to accomplish.

The ideas of the world about piety have seeped into the church and it teaches us that that the purpose of Christianity is simply to make us better people. But I would argue that Christianity is not about us but about Christ and what He has accomplished. This breaks our pride for it breaks our autonomy and discounts the very possibility of human contribution. Christ has accomplished what the law in us never gave us the power to do. Apart from this Christocentric understanding, the law can only lead us to either hopeless self-despair or self-righteous pride. Let us then remember the gospel way of Christ and feed on Him alone for our sustenance. The error of Pietism is that it is not Christocentric enough.

May the Holy Spirit be pleased to unite us continually to Christ that we may abide in Him and bear much fruit to His glory.

In Christian Spirituality, 44-76, Sinclair Ferguson Describes the Reformed view of sanctification as follows:

I. "Reformed theology has always placed special emphasis on the subject of sanctification...A necessary connection between biblical doctrine and holy living is fundamental to the biblical and apostolic way of thinking. That is why Scripture is so full of moral imperatives logically derived from doctrinal indicatives" (pg. 48). (Mt. 6:32-34; Rom. 12:1-2; Eph. 4:20-25)

II. There are two main features of sanctification

A. Jesus is our sanctification (1 Cor. 1:30)

B. Salvation is accomplished through union with Christ.

III. Union with Christ

A. Jesus is the "author," "captain" or "pioneer" of salvation (Acts 3:15; 5:31; Heb. 2:10; 12:2). The word archegos (author) has "twin notions of primacy and origin. Jesus is the 'author' of our sanctification, in the sense that he creates it for us, but he is also its 'pioneer' because he does so out of his own incarnate life, death and resurrection...He is the first and only fully sanctified person" (pg. 49).

B. Christ is the believers sanctification (Jn 17:17-19). He took on human nature in the likeness of sinful man (Rom. 8:3) so that he could live a holy life for those who are united with him (Heb. 2:11). He was the "first person to live a life of perfect obedience and sanctification" (pg. 50). Sanctification is "neither self-induced nor created in us by divine fiat" (pg. 50). His sinless life, death, resurrection and exaltation are shared with those who are united to him.

IV. The Effecting of the Union – Union with Christ is achieved by the "ministry of God's Spirit" and by the exercising of the believer's faith. At Pentecost the disciples were united with Christ through the coming of the Spirit. Though the apostles received the Spirit before Pentecost (15:3-5; 13:10), at Pentecost "they also received the Spirit of the ascended Christ, an event which (in their case necessarily) was chronologically separated from their regeneration" (pg. 52).

V. Union and Sanctification – In Romans 6:1-14 Paul exhorts the church to live in the understanding of their union in Christ's death, resurrection, and newness of life. They, like Christ, have died to sin and have been resurrected to a new life that they life in Christ.

VI. Death to Sin –"Death to sin and life to God is sanctification" (pg. 54). The believer doesn't die to sin, it is something that has already happened. The verb "died" is in the indicative not the imperative. This does not mean that the believer has ceased sinning, otherwise why would Paul exhort the Christian to cease sinning and to not offer their bodies to sin (Rom. 6:12-13).

VII. Freed from Sin – In Romans 6:7 Paul is saying that the believer is not only justified, "but has been set free from the reign or dominion of sin...sanctification means this: in relationship both to sin and to God, the determining factor of my existence is no longer my past. It is Christ's past" (pg. 56-7). Sin is no longer normative and we do not give full force to the gospel by focusing on our remaining sin.

VIII. A New Creation

A. Union with Christ in his death, resurrection, ascension, reign (as well his future return) is the "foundation of sanctification in Reformed Theology."

B. In Romans 6:6 Paul states that the old man has been crucified with Christ. This usually has been taken to mean that the believer's old self was crucified with Christ which is implied in the passage but Paul has something more in mind. In chapter 5 he has been making the case that mankind is either "in Adam" or "in Christ." Being "in Adam" is being "in the flesh," the "old man" enslaved to sin and bound for death and judgment. Christ is the Second Adam, the Last Adam, the new Man, the head of the new humanity through his resurrection (1 Cor. 15:45-49). Being in Christ means being part of a new humanity. In light of what God has wrought the Christians should live in "radical holiness." Paul tells Christians to "count," to recognize what God has done and to act in light of that situation (Rom. 6:11).

C. The response to sin problems in the church is often met with "Do you not know what is true of you in Christ?" (Rom 6:3, 16; 7:1; 1 Cor. 3:16; 5:6; 6:2-3, 9, 14, 19; 9:13, 24)

IX. Spiritual Warfare

A. In the Reformed view, sanctification is marked by tension and conflict not quietness. The conflict comes from our being in Christ but still being in the world. Our goals and motives are different from the worlds and this sets up tension and conflict.

B. Another source of conflict is Satan who opposes the Christian's sanctification. We need to wear the armor of God to protect us from the schemes of Satan.

C. We are in conflict with ourselves. Even though we live in the Spirit, we continue to live in the flesh (though, we are not dominated by it). All that we have received in Christ has not yet come to completion. That is why Paul writes of this struggle in Romans 7:14-25. There has been some dispute whether Paul is talking about before he became a Christian or after. Whether Paul is speaking before or after, "it is a strange Christian who has not at some time realized that everything Paul describes is also experienced by all Christians" (pg. 63). Paul speaks of the struggle of the Christian to live up to the standard of God. This isn't pessimism but "biblical realism." It is through this struggle that the Spirit is at work.

X. Necessary Mortification – we are to put to death whatever is a part of our earthly nature (Col. 3:5-11). Having put off the old man and put on the new, we are to live in the light of that fact (Col. 3:9-10). "Grace demands mortification. Without it there is no holiness...Mortification is the outworking of our union with Christ in his death to sin" (pg. 64). There is an internal and external mortification in the New Testament (Calvin). God uses external events so that "new life may arise both in us and in others." This is described as pruning in John 15:2 and Paul describes the process in 2 Corinthians 4:7-12.

XI. Imitation and Self-evaluation

A. "The ground plan of sanctification, union with Christ, is prophetic of the divine goal in sanctification: renewal in the image of Christ" (pg. 65). (Rom. 8:29) Man was created in the image of God and we are to glorify him but in Adam we all sinned and fell short of the glory of God. Christ restored what was lost and in him we are being conformed to his image.

B. The believer bears the responsibility to be an imitator of Christ (1 Thess. 1:6; John 13:15). The goal of sanctification is to gain a true humanity by imitating Christ. "Sanctification is radical humanization" (pg. 66). The believer has two contrasting views, Ferguson writes, "in myself there dwells no good thing by my own creation or nature (Rom. 7:18); and in Christ I have been cleansed, justified and sanctified so that in me glorification has begun (1 Cor. 6:11)."

XII. The Means of Sanctification – Reformed theology does not view sanctification as a "mystical experience" where holiness is granted effortlessly. It is a process where God increases our holiness by "engaging our minds, wills, emotions and actions." We have an active part in the process. Sanctification is an indicative ("I the Lord sanctify you") and an imperative ("sanctify yourselves this day"). Reformed theology sees four areas which are means of grace.

A. The Word

i. The Scripture is the principle means of grace. It is hidden in our hearts to stop us from sinning (Ps. 119:11). It cleanses and regenerates (Jn. 15:3) and sanctifies (Jn. 17:17). It is by the sword of the Spirit that we are changed (Eph. 6:17). It is good for teaching and rebuking (2 Tim. 3:16).

ii. In Reformed theology there is an emphasis on the preached word as the "instrument of sanctification." This is why there is an emphasis on expository preaching.

B. The Providences -- "The providences of God, not least of which are severe trials and affliction, are also ordained for the purpose of sanctification" (pg. 71). This can be seen in the lives of the key figures in the Bible. God intends for good in all the things that happen to them (Gen. 50:20 Rom. 8:29). "United to Christ, we understand providences in theses terms: 'Just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows' (2 Cor. 1:5)" (pg. 71).

C. The Fellowship of the Church – is the context of sanctification. The weak and the strong Christian building each other up (Rom. 15:1-3). The Spirit is given to each individual for the common good of the church (1 Cor. 12:7) and the gifts are intended for the body (Eph. 4:16; Col. 3:16). And the church is a "community of prayer."

D. The Sacraments – In the Reformed theology the sacraments play a major role in the sanctification process, "they are a communicative sign. They point us away from ourselves to Christ; but they also are a visible, tangible means by which he communicates with us and we with him. They display his grace and our union and communion with him...Sanctification is simply the outworking of this communion. We become like those with whom we have the closest communion; and in Reformed theology, sanctification means becoming like Christ" (pg. 73-4). The Word and the sacraments are closely tied together and the sacraments are never to be separated from the Word.

How Does the Christian Relate to the Law?

So does this mean that the law is not important for the Christian? No, on the contrary the law continues to exist as a rule of duty and the Spirit has made us delight in it, but we are not saved by keeping it. John Calvin spoke one of my favorite quotes regarding the Christian's relation to the law. He said, "To be Christians under the law of grace does not mean to wander unbridled outside the law, but to be engrafted in Christ, by whose grace we are free from the curse of the law, and by whose Spirit we have the law engraved upon our hearts."

David N. Steele and Curtis C. Thomas answer objections:

..."If all the believer's sins have already been paid for, if he has already been credited with perfect righteousness, if his good works will not help save him -- if all this is true," ask the opponents, "then why worry about sin? why try to do good? why strive to live a righteous life?"

Romans 6 answers all such objections showing that the truly justified sinner will take no such attitude. He will not sin that grace may abound (vs. 1), nor will he sin because he is under grace and not under law (vs. 14). On the contrary, the gospel method of salvation by grace leads to true obedience -- it inevitably results in good works! But the justified sinner's obedience results from love, not fear; his good works are performed out of gratitude for God's free gift of salvation, not in the hope that these works will help save him. Justification by faith leads the believer, not to a life of sin, but to a life of grateful obedience.

Those who are justified by faith cannot continue to live in sin because through their identification with Christ, they are dead to sin. Rom. 6:1-11.

In Romans 5:20, Paul had shown that "where sin increased (as the result of the adding of the Mosaic Law) grace abounded all the more." If then, the increase of sin resulted in an overflow of grace, would it not be a good thing to sin purposely? Would this not magnify God's grace even more? Since some might reason in this manner, Paul himself raises the question, "Are we (who have been justified) to continue in sin that grace may abound?" (vs. 1). The apostle then answers with an emphatic no (vs.2) and shows why this cannot be, "How can we who died to sin still live in it?" Rom. 6:1,2.

In Romans 6:2,7, and 11, it is stated that believers have died to sin: "we who died to sin" (vs. 2); "he who has died is freed from sin" (vs. 7); "you must consider yourselves dead to sin" (vs. 11). These expressions mean that believers, through their identification with Christ, are dead to the guilt of sin. They are viewed by God as if they themselves died in the death of Christ and suffered the full penalty of sin's guilt. Sin can no longer make any legal claim on them; thus, they are dead to it -- free from its condemnation.

That believers are not dead to the influence or power of sin in their lives is proved both by the Bible (see for example Romans 7:14-25) and Christian experience. As Haldane points out, the meaning of the phrase "dead to sin" is often extended to include "death to the power of sin, to which it has not the smallest reference. It exclusively indicates the justification of believers, and their freedom from the guilt of sin, having no allusion to their sanctification, which, however, as the apostle immediately proceeds to prove, necessarily follows." Bishop Moule paraphrases verse 7 as follows: "for he who once died to sin now stands free from its claim" and explains that "the legal claim of sin is meant here, not its moral dominion, for the Greek word rendered 'freed' is literally 'justified'."

Smeaton points out that this mode of interpreting the passage is comparatively recent: "The old view advocated by the Reformers and Puritans, failed by making the whole [dying to sin] too much a subjective experience, or an inward renovation. The origin of the misinterpretation must be traced to the separation of the sixth chapter from the fifth, as if a wholly new subject began at Rom. 6:1." Compare the words of Horatius Bonar, who after having defended Haldane's interpretation, states "To be 'dead to sin' is a judicial or legal, not a moral figure. It refers to our release from condemnation, our righteous disjunction from the claim and curse of law. This, instead of giving license to sin, is the beginning and root of holiness."

Only by realizing that he is dead to the condemning power of sin and alive to God "in Christ" can a sinner truly love or trust God. Only as the believer sees what Christ has done for him can he find the motive to do what God requires of him. Once he sees God's love for him "in Christ" he no longer wants to "live in sin".

The believer is not only dead to sin, he is also said to be dead to the law. Those who are justified by faith are not under law (i.e., saved by keeping its commandments) but under grace (i.e., saved by the free mercy of God) they are therefore called upon to yield themselves to God as His obedient slaves. Rom 6:12-7:6. Paul calls upon believers to yield themselves, not to sin, but to God and as a motive for such action, appeals to the fact that they are under grace, not under law, and thus are free from sin's dominion (power to damn or to destroy them). Rom 6:12-14

Believers are not under law as a way of salvation (they are saved by grace through faith, see Eph. 2:8-10). This, however, does not mean that they are free from God's law as a rule of duty -- they are under the law of Christ. Paul, in Galatians 3:23-4:11, shows that the law of Moses was Israel's custodian (child-trainer, guardian) but now that "the faith" (the New Covenant) has come, God's people are no longer under this custodian. They have received adoption as mature sons and are under the leadership of the Holy Spirit. The saints under the law of Moses were treated as immature children in that they were regulated by detailed laws, whereas the saints under the law of Christ are treated as mature sons and are guided by much broader principles of conduct.

Believers living in the present age, therefore, have far more liberty and as a result greater responsibility than the believers who lived under the old system. See John 1:17; Matthew 11:7-15. The rule of duty for believers today is contained in the New Covenant. Though the laws of the Old Covenant are profitable for study, they are no longer binding on God's people. However, many of the moral principles contained in the law of Moses (the Old Covenant) have also been included in the New Covenant Law, (e.g. the laws forbidding murder, adultery, etc.) and thus the two codes of law, though different, have much in common.

The kind of life led by those who are truly justified (those who are not under law but under grace) is illustrated by comparing their service to God with the service of an obedient (self-yielding) slave to a master. Rom 6:15-23. Every man belongs to the master whom he willingly serves, whether sin or righteousness. If we are "obedient slaves" to sin, we are not saved; but if we yield ourselves as "obedient slaves" to righteousness, we prove ourselves to be true believers, and therefore truly saved. If a man can live at peace with sin, he has no peace with God. He is not justified! Notice the contrast of the end rewards between these two types of servitude; the servants of sin earn eternal death for themselves, the servants of God are given eternal life through Christ Jesus.

The believer's freedom from the law is illustrated by comparing it to a married woman's freedom from a dead husband. Rom 7:1-6. Paul shows that just as a married woman is discharged from her husband when he dies and is free to marry another, even so the believer, through the death of Christ, has died to the law (and is therefore discharged from its demands as the condition of his salvation) and is now joined to Christ that he might bring forth fruit for God.

Thus far in the letter, Paul has shown several things concerning the law: it brings the knowledge of sin, but in no way can it justify the guilty (3:20); it brings wrath (4:15); it increase the trespass (5:20); believers are not under law but under grace (6:14,15); believers are dead to the law -- discharged or freed from it (7:4,6); the sinful passions of unbelievers are aroused (incited to evil) by the law, to bear fruit for death (7:5). "What then shall we say (in light of all these facts)? That the law is sin?" (7:7). Paul answers with an emphatic no and proceeds to show the true function of the law by showing its operation in his own life.

First, he explains how the law (before his conversion) had made sin known to him and thereby had made him realize that he was spiritually dead (7:7-13). Then he explains his relationship to the law after his conversion; after he had been made alive spiritually. He delighted in the law and desired to keep its precepts but found that sin still dwelt within him, causing him to do the evil which he had come to hate (7:14-25). Both before and after his conversion, the law had served to identify sin and to condemn it by pointing out God's perfect will, but in neither case had the law given Paul the strength to overcome sin. Thus the law is shown to be ineffective, either for justification (it cannot put the sinner in right standing with God), or for sanctification (it cannot enable the justified sinner to overcome evil while he remains in this body). The law can only command -- it cannot give strength to perform; it can only point out sin -- it cannot enable one to conquer sin.

"THE EXPULSIVE POWER OF A NEW AFFECTION".

by Thomas Chalmers

" Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." - 1 John ii. 15.

THERE are two ways in which a practical moralist may attempt to displace from the human heart its love of the world - either by a demonstration of the world's vanity, so as that the heart shall be prevailed upon simply to withdraw its regards from an object that is not worthy of it; or, by setting forth another object, even God, as more worthy of its attachment, so as that the heart shall be prevailed upon not to resign an old affection, which shall have nothing to succeed it, but to exchange an old affection for a new one.

My purpose is to show, that from the constitution of our nature, the former method is altogether incompetent and ineffectual and that the latter method will alone suffice for the rescue and recovery of the heart from the wrong affection that domineers over it. After having accomplished this purpose, I shall attempt a few practical observations.

Love may be regarded in two different conditions.

The first is, when its object is at a distance, and then it becomes love in a state of desire.

The second is, when its object is in possession, and then it becomes love in a state of indulgence. Under the impulse of desire, man feels himself urged onward in some path or pursuit of activity for its gratification. The faculties of his mind are put into busy exercise. In the steady direction of one great and engrossing interest, his attention is recalled from the many reveries into which it might otherwise have wandered; and the powers of his body are forced away from an indolence in which it else might have languished; and that time is crowded with occupation, which but for some object of keen and devoted ambition, might have drivelled along in successive hours of weariness and distaste - and though hope does not always enliven, and success does not always crown this career of exertion, yet in the midst of this very variety, and with the alternations of occasional disappointment, is the machinery of the whole man kept in a sort of congenial play, and upholden in that tone and temper which are most agreeable to it.

Insomuch, that if, through the extirpation of that desire which forms the originating principle of all this movement, the machinery were to stop, and to receive no impulse from another desire substituted in its place, the man would be left with all his propensities to action in a state of most painful and unnatural abandonment. A sensitive being suffers, and is in violence, if, after having thoroughly rested from his fatigue, or been relieved from his pain, he continue in possession of powers without any excitement to these powers; if he possess a capacity of desire without having an object of desire; or if he have a spare energy upon his person, without a counterpart, and without a stimulus to call it into operation.

The misery of such a condition is often realized by him who is retired from business, or who is retired from law, or who is even retired from the occupations of the chase, and of the gaming table. Such is the demand of our nature for an object in pursuit, that no accumulation of previous success can extinguish it - and thus it is, that the most prosperous merchant, and the most victorious general, and the most fortunate gamester, when the labour of their respective vocations has come to a close, are often found to languish in the midst of all their acquisitions, as if out of their kindred and rejoicing element. It is quite in vain with such a constitutional appetite for employment in man, to attempt cutting away from him the spring or the principle of one employment, without providing him with another. Thu whole heart and habit will rise in resistance against such an undertaking. The else unoccupied female who spends the hours of every evening at some play of hazard, knows as well as you, that the pecuniary gain, or the honourable triumph of a successful contest, are altogether paltry. It is not such a demonstration of vanity as this that will force her away from her dear and delightful occupatiou. The habit cannot so be displaced, as to leave nothing but a negative and cheerless vacancy behind it - though it may so be supplanted as to be followed up by another habit of employment, to which the power of some new affection has constrained her. It is willingly suspended, for example, on any single evening, should the time that wont to be allotted to gaining, require to be spent on the preparations of an approaching assembly. The ascendant power of a second affection will do, what no exposition however forcible, of the folly and worthlessness of the first, ever could effectuate.

And it is the same in the great world. We shall never be able to arrest any of its leading pursuits, by a naked demonstration of their vanity. It is quite in vain to think of stopping one of these pursuits in any way else, but by stimulating to another. In attempting to bring a worldly man intent and busied with the prosecution of his objects to a dead stand, we have not merely to encounter the charm which he annexes to these objects - but we have to encounter the pleasure which he feels in the very prosecution of them. It is not enough, then, that we dissipate the charm, by a moral, and eloquent, and affecting exposure of its illusiveness. We must address to the eye of his mind another object, with a charm powerful enough to dispossess the first of its influences, and to engage him in some other prosecution as full of interest, and hope, and congenial activity, as the former.

It is this which stamps an impotency on all moral and pathetic declamation about the insignificance of the world. A man will no more consent to the misery of being without an object, because that object is a trifle, or of being without a pursuit, because that pursuit terminates in some frivolous or fugitive acquirement, than he will voluntarily submit himself to the torture, because that torture is to be of short duration. If to be without desire and without exertion altogether, is a state of violence and discomfort, then the present desire, with its correspondent train of exertion, is not to be got rid of simply by destroying it. It must be by substituting another desire, and another line or habit of exertion in its place - and the most effectual way of withdrawing the mind from one object, is not by turning it away upon desolate and unpeopled vacancy - but by presenting to its regards another object still more alluring.

These remarks apply not merely to love considered in its state of desire for an object not yet obtained. They apply also to love considered in its state of indulgence, or placid gratification, with an object already in possession. It is seldom that any of our tastes are made to disappear by a mere process of natural extinction. At least, it is very seldom, that this is done through the instrumentality of reasoning. It may be done by excessive pampering - but it is almost never done by the mere force of mental determination. But what cannot be destroyed, may be dispossessed and one taste may be made to give way to another, and to lose its, power entirely as the reigning affection of the mind.

It is thus, that the boy ceases, at length, to be the slave of his appetite, but it is because a manlier taste has now brought it into subordination - and that the youth ceases to idolize pleasure, but it is because the idol of wealth has become the stronger and gotten the aseendancy and that even the love of money ceases to have the mastery over the heart of many a thriving citizen, but it is because drawn into, the whirl of city polities, another affection has been wrought into his moral system, and he is now lorded over by the love of power. There is not one of these transformations in which the heart is left without an object. Its desire for one particular object may be conquered; but as to its desire for having some one object or other, this is unconquerable. Its adhesion to that on which it has fastened the preference of its regards, cannot willingly be overcome by the rending away of a simple separation. It can be done only by the application of something else, to which it may feel the adhesion of a still stronger and more powerful preference. Such is the grasping tendency of the human heart, that it must have a something to lay hold of - and which, if wrested away without the substitution of another something in its place, would leave a void and a vacancy as painful to the mind, as hunger is to the natural system. It may be dispossessed of one object, or of any, but it cannot be desolated of all. Let there be a breathing and a sensitive heart, but without a liking and without affinity to any of the things that are around it; and, in a state of cheerless abandonment, it would be alive to nothing but the burden of its own consciousness, and feel it to be intolerable. It would make no difference to its owner, whether he dwelt in the midst of a gay and goodly world; or, placed afar beyond the outskirts of creation, he dwelt a solitary unit in dark and unpeopled nothingness. The heart must have something to cling to - and never, by its own voluntary consent, will it so denude itself of its attachments, that there shall not be one remaining object that can draw or solicit it.

The misery of a heart thus bereft of all relish for that which wont to minister enjoyment, is strikingly exemplified in those, who, satiated with indulgence, have been so belaboured, as it were, with the variety and the poignancy of the pleasurable sensations they have experienced, that they are at length fatigued out of all capacity for sensation whatever. The disease of ennui is more frequent in the French metropolis, where amusement is more exclusively the occupation of the higher classes, than it is in the British metropolis, where the longings of the heart are more diversified by the resources of business and politics. There are the votaries of fashion,who, in this way, have at length become the victims of fashion.able excess - in whom the very multitude of their enjoyments, has at last extinguished their power of enjoyment - who, with the gratifications of art and nature at command, now look upon all that is around them with an eye of tastelessness - who, plied with the delights of sense and of splendour even to weariness, and incapable of higher delights, have come to the end of all their perfection, and like Solomon of old, found it to be vanity and vexation. The man whose heart has thus been turned into a desert, can vouch for the insupportable languor which must ensue, when one affection is thus plucked away from the bosom, without another to replace it. It is not necessary that a man receive pain from anything, in order to become miserable. It is barely enough that he looks with distaste to every thing - and in that asylum which is the repository of minds out of joint, and where the organ of feeling as well as the organ of intellect, has been impaired, it is not in the cell of loud and frantic outcries, where we shall meet with the acme of mental suffering. But that is the individual who outpeers in wretchedness all his fellows, who, throughout the whole expanse of nature and society, meets not an object that has at all the power to detain or to interest him; who, neither in earth beneath nor in heaven above, knows of a single charm to which his heart can send forth one desirous or responding movement; to whom the world, in his eye a vast and empty desolation, has left him nothing but his own consciousness to feed upon dead to all that is without him, and alive to nothing but to the load of his own torpid and useless existence.

It will now be seen, perhaps, why it is that the heart keeps by its present affections with so much tenacity - when the attempt is, to do them away by a mere process of extirpation. It will not consent tobe so desolated. The strong man, whose dwelling-place is there, may be compelled to give way to another occupier - but unless another stronger than he, has power to dispossess and to succeed him, he will keep his present lodgment unviolable. The heart would revolt against its own emptiness. It could not bear to be so left in a state of waste and cheerless insipidity. The moralist who tries such a process of dispossession as this upon the heart, is thwarted at every step by the recoil of its own mechanism. You have all heard that Nature abhors a vacuum. Such at least is the nature of the heart, that though the room which is in it may change one inmate for another, it cannot be left void without the pain of most intolerable suffering. It is not enough then to argue the folly of an existing affection. It is not enough, in the terms of a forcible or an affecting demonstration, to make good the evanescence of its object. It may not even be enough to associate the threats and the terrors of some coming vengeance, with the indulgence of it. The heart may still resist the every application, by obedience to which, it would finally be conducted to a state so much at war with all its appetites as that of downright inanition. So to tear away an affection from the heart, as to leave it bare of all its regards and of all its preferences, were a hard and hopeless undertaking - and it would appear, as if the alone powerful engine of dispossession were to bring the mastery of another affection to bear upon it.

We know not a more sweeping interdict upon the affections of Nature, than that which is delivered by the Apostle in the verse before us. To bid a man into whom there has not yet entered the great and ascendant influence of the principle of regeneration, to bid him withdraw his love from all the things that are in the world, is to bid him give up all the affections that are in his heart. The world is the all of a natural man. He has not a taste nor a desire, that points not to a something placed within the confines of its visible horizon. He loves nothing above it, and he cares for nothing beyond it; and to bid him love not the world, is to pass a sentence of expulsion on all the inmates of his bosom. To estimate the magnitude and the difficulty of such a surrender, let us only think that it were just as arduous to prevail on him not to love wealth, which is but one of the things in the world, as to prevail on him to set wilful fire to his own property. This he might do with sore and painful reluctance, if he saw that the salvation of his life hung upon it. But this he would do willingly, if he saw that a new property of tenfold value was instantly to emerge from the wreck of the old one.

In this case there is something more than the mere displacement of an affection. There is the overbearing of one affection by another. But to desolate his heart of all love for the things of the world, without the substitution of any love in its place, were to him a process of as unnatural violence, as to destroy all the things that he has in the world, and give him nothing in their room. So that, if to love not the world be indispensable to one's Christianity, then the crucifixion of the old man is not too strong a term to mark that transition in his history, when all old things are done away and all things become new. We hope that by this time, you understand the impotency of a mere demonstration of this world's insignificance. Its sole practical effect, if it had any, would be. to leave the heart in a state which to even heart is insupportable, and that is a mere state of nakedness and negation. You may remember the fond and unbroken tenacity with which your heart has often recurred to pursuits, over the utter frivolity of which it sighed and wept but yesterday. The arithmetic of your short-lived days, may on Sabbath make the clearest impression upon your understanding - and from his fancied bed of death, may the preacher cause a voice to descend in rebuke and mockery on all the pursuits of earthliness - and as he pictures before you the fleeting generations of men, with the absorbing grave, whither all the joys and interests of the world hasten to their sure and speedy oblivion, may you, touched and solemnized by his argument, feel for a moment as if on the eve of a practical and permanent emancipation from a scene of so much vanity.

But the morrow comes, and the business of the world, and the objects of the world, and the moving forces of the world come along with it - and the machinery of the heart, in virtue of which it must have something to grasp, or something to adhere to, brings it under a kind of moral necessity to be actuated just as before - and in utter repulsion to wards a state so unkindly as that of being frozen out both of delight and of desire, does it feel all the warmth and the urgency of its wonted solicitations - nor in the habit and history of the whole man, can we detect so much as one symptom of the new creature - so that the church, instead of being to him a school of obedience, has been a mere sauntering place for the luxury of a passing and theatrical emotion; and the preaching which is mighty to compel the attendance of multitudes, which is mighty to still and to solemnize the hearers into a kind of tragic sensibility, which is mighty in the play of variety and vigour that it can keep up around the imagination, is not mighty to the pulling down of strong holds.

The love of the world cannot be expunged by a mere demonstration of the world's worthlessness. But may it not be supplanted by the love of that which is more worthy than itself? The heart cannot be prevailed upon to part with the world, by a simple act of resignation. But may not the heart be prevailed upon to admit into its preference another, who shall subordinate the world, and bring it down from its wonted ascendancy? If the throne which is placed there must have an occupier, and the tyrant that now reigns has occupied it wrongfully, he may not leave a bosom which would rather detain him than be left in desolation. But may he not give way to the lawful sovereign, appearing with every charm that can secure His willing admittance, and taking unto himself His great power to subdue the moral nature of man, and to reign over it? In a word, if the way to disengage the heart from the positive love of one great and ascendant object, is to fasten it in positive love to another, then it is not by exposing the worthlessness of the former, but by addressing to the mental eye the worth and excellence of the latter, that all old things are to be done away and all things are to become new. To obliterate all our present affections by simply expunging them, and so as to leave the seat of them unoccupied, would be to destroy the old character, and to substitute no new character in its place. But when they take their departure upon the ingress of other visitors; when they resign their sway to the power and the predominance of new affections; when, abandoning the heart to solitude, they merely give place to a successor who turns it into as busy a residence of desire and interest and expectation as before - there is nothing in all this to thwart or to overbear any of the laws of our sentient nature - and we see how, in fullest accordance with the mechanism of the heart, a great moral revolution may be made to take place upon it.

This, we trust, will explain the operation of that charm which accompanies the effectual preaching of the gospel. The love of God and the love of the world, are two affections, not merely in a state of rivalship, but in a state of enmity - and that so irreconcilable, that they cannot dwell together in the same bosom. We have already affirmed how impossible it were for the heart, by any innate elasticity of its own, to cast the world away from it; and thus reduce itself to a wilderness. The heart is not so constituted; and the only way to dispossess it of an old affection, is by the expulsive power of a new one. Nothing can exceed the magnitude of the required change in a man's character - when bidden as he is in the New Testament, to love not the world; no, nor any of the things that are in the world for this so comprehends all that is dear to him in existence, as to be equivalent to a command of self-annihilation.

But the same revelation which dictates so mighty an obedience, places within our reach as mighty an instrument of obedience. It brings for admittance to the very door of our heart, an affection which once seated upon its throne, will either subordinate every previous inmate, or bid it away. Beside the world, it places before the eye of the mind Him who made the world and with this peculiarity, which is all its own - that in the Gospel do we so behold God, as that we may love God. It is there, and there only, where God stands revealed as an object of confidence to sinners and where our desire after Him is not chilled into apathy, by that barrier of human guilt which intercepts every approach that is not made to Him through the appointed Mediator. It is the bringing in of this better hope, whereby we draw nigh unto God - and to live without hope, is to live without God; and if the heart be without God, then world will then have all the ascendancy. It is God apprehended by the believer as God in Christ, who alone can dispost it from this ascendancy. It is when He stands dismantled of the terrors which belong to Him as an offended lawgiver and when we are enabled by faith, which is His own gift, to see His glory in the face of Jesus Christ, and to hear His beseeching voice, as it protests good will to men, and entreats the return of all who will to a full pardon and a gracious acceptance_it is then, that a love paramount to the love of the world, and at length expulsive of it, first arises in the regenerated bosom. It is when released from the spirit of bondage with which love cannot dwell, and when admitted into the number of God's children through the faith that is in Christ Jesus, the spirit of adoption is poured upon us - it is then that the heart, brought under the mastery of one great and predominant affection, is delivered from the tyranny of its former desires, in the only way in which deliverance is possible. And that faith which is revealed to us from heaven, as indispensable to a sinner's justification in the sight of God, is also the instrument of the greatest of all moral and spiritual achievements on a nature dead to the influence, and beyond the reach of every other application.

Thus may we come to perceive what it is that makes the most effective kind of preaching. Itis not enough to hold out to the world's eye the mirror of its own imperfections. It is not enough to come forth with a demonstration, however pathetic, of the evanescent character of all its enjoyments. It is not enough to travel the walk of experience along with you, and speak to your own conscience and your own recollection, of the deceitfulness of the heart, and the deceitfulness of all that the heart is set upon. There is many a bearer of the Gospel message, who has not shrewdness of natural discernment enough, and who has not power of characteristic description enough, and who has not the talent of moral delineation enough, to present you with a vivid and faithful sketch of the existing follies of society. But that very corruption which he has not the faculty of representing in its visible details, he may practically be the instrument of eradicating in its principle. Let him be but a faithful expounder of the gospel testimony unable as he may be to apply a descriptive hand to the character of the present world, let him but report with accuracy the matter which revelation has brought to him from a distant world - unskilled as he is in the work of so anatomizing the heart, as with the power of a novelist to create a graphical or impressive exhibition of the worthlessness of its many affections - let him only deal in those mysteries of peculiar doctrine, on which the best of novelists have thrown the wantonness of their derision. He may not be able, with the eye of shrewd and satirical observation, to expose to the ready recognition of his hearers, the desires of worldliness but with the tidings of the gospel in commission, he may wield the only engine that can extirpate them. He cannot do what some have done, when, as if by the hand of a magician, they have brought out to view, from the hidden recesses of our nature, the foibles and lurking appetites which belong to it. - But he has a truth in his possession, which into whatever heart it enters, will, like the rod of Aaron, swallow up them all - and unqualified as he may be, to describe the old man in all the nicer shading of his natural and constitutional varieties, with him is deposited that ascendant influence under which the leading tastes and tendencies of the old man are destroyed, and he becomes a new creature in Jesus Christ our Lord.

Let us not cease then to ply the only instrument of powerful and positive operation, to do away from you the love of the world. Let us try every legitimate method of finding access to your hearts for the love of Him who is greater than the world. For this purpose, let us, if possible, clear away that shroud of unbelief which so hides and darkens the face of the Deity. Let us insist on His claims to your affection - and whether in the shape of gratitude, or in the shape of esteem, let us never cease to affirm, that in the whole of that wondrous economy, the purpose of which is to reclaim a sinful world unto Himself - he, the God of love, so sets Himself forth in characters of endearment, that nought but faith, and nought but understanding, are wanting, on your part, to call forth the love of your hearts back again.

And here let us advert to the incredulity of a worldly man; when he brings his own sound and secular experience to bear upon the high doctrines of Christianity - when he looks on regeneration as a thing impossible - when feeling as he does, the obstinacies of his own heart on the side of things present, and casting an intelligent eye, much exercised perhaps in the observation of human life, on the equal obstinacies of all who are around him, he pronounces this whole matter about the crucifixion of the old man, and the resurrection of a new man in his place, to be in downright opposition to all that is known and witnessed of the real nature of humanity. We think that we have seen such men, who, firmly trenched in their own vigorous and homebred sagacity, and shrewdly regardful of all that passes before them through the week, and upon the scenes of ordinary business, look on that transition of the heart by which it gradually dies unto time, and awakens in all the life of a new-felt and ever-growing desire towards God, as a mere Sabbath speculation; and who thus, with all their attention engrossed upon the concerns of earthliness, continue unmoved, to the end of their days, amongst the feelings, and the appetites, and the pursuits of earthliness. If the thought of death, and another state of being after it, comes across them at all, it is not with a change so radical as that of being born again, that they ever connect the idea of preparation. They have some vague conception of its being quite enough that they acquit themselves in some decent and tolerable way of their relative obligations; and that, upon the strength of some such social and domestic moralities as are often realized by him into whose heart the love of God has never entered, they will be transplanted in safety from this world, where God is the Being with whom it may almost be said that they have had nothing to do, to that world where God is the Being with whom they will have mainly and immediately to do throughout all eternity. They admit all that is said of the utter vanity of time, when taken up with as a resting place. But they resist every application made upon the heart of man, with the view of so shifting its tendencies, that it shall not henceforth find in the interests of time, all its rest and all its refreshment. They, in fact, regard such an attempt as an enterprise that is altogether aerial - and with a tone of secular wisdom, caught from the familiarities of every-day experience, do they see a visionary character in all that is said of setting our affections on the things that are above; and of walking by faith; and of keeping our hearts - in such a love of God as shall shut out from them the love of the world; and of having no confidence in the flesh; and of so renouncing earthly things as to have our conversation in heaven.

Now, it is altogether worthy of being remarked of those men who thus disrelish spiritual Christianity, and, in fact, deem it an impracticable acquirement, how much of a piece their incredulity about the demands of Christianity, and their incredulity about the doctrines of Christianity, are with one another. No wonder that they feel the work of the New Testament to be beyond their strength, so long as they hold the words of the New Testament to be beneath their attention. Neither they nor any one else can dispossess the heart of an old affection, but by the expulsive power of a new one - and, if that new affection be the love of God, neither they nor any one else can be made to entertain it, but on such a representation of the Deity, as shall draw the heart of the sinner towards Him.

Now it is just their unbelief which screens from the discernment of their minds this representation. They do not see the love of God in sending His Son unto the world. They do not see the expression of His tenderness to men, in sparing Him not, but giving Him up unto the death for us all. They do not see the sufficiency of the atonement, or the sufferings that were endured by Him who bore the burden that sinners should have borne. They do not see the blended holiness and compassion of the Godhead, in that He passed by the transgressions of His creatures, yet could not pass them by without an expiation. It is a mystery to them, how a man should pass to the state of godliness from a state of nature - but had they only a believing view of God manifest in the flesh, this would resolve for them the whole mystery of godliness. As it is, they cannot get quit of their old affections, because they are out of sight from all those truths which have influence to raise a new one. They are like the children of Israel in the land of Egypt, when required to make bricks without straw - they cannot love God, while they want the only food which can ailment this affection in a sinner's bosom - and however great their errors may be both in resisting the demands of the Gospel as impracticable, and in rejecting the doctrines of the Gospel as inadmissible, yet there is not a spiritual man (and it is the prerogative of him who is spiritual to judge all men) who will not perceive that there is a, consistency in these errors.

But if there be a consistency in the errors, in like manner is there a consistency in the truths which are opposite to them. The man who believes in the peculiar doctrines, will readily bow to the peculiar demands of Christianity. When he is told to love God supremely, this may startle another; but it will not startle him to whom God has been revealed in peace, and in pardon, and in all the freeness of an offered reconciliation. When told to shut out the world from his heart, this may be impossible with him who has nothing to replace it - but not impossible with him, who has found in God a sure and a satisfying portion. When told to withdraw his affections from the things that are beneath, this were laying an order of self extinetic* upon the man, who knows not another quarter in the whole sphere of his contemplation, to which he could transfer them - but it were not grievous to him whose view has been opened up to the loveliness and glory of the things that are above, and can there find for every feeling of his soul, a most ample and delighted occupation. When told to look not to the things that are seen and temporal, this were blotting out the light of all that is visible from the prospect of him in whose eye there is a wall of partition between guilty nature and the joys of eternity - but he who believes that Christ hath broken down this wall, finds a gathering radiance upon his soul, as he looks onwards in faith to the things that are unseen and eternal. Tell a man to be holy and how can he compass such a performance, when his alone fellowship with holiness is a fellowship of despair? It is the atonement of the cross reconciling the holiness of the lawgiver with- the safety of the offender, that hath opened the way for a sanctifying influence into the sinner's heart; and he can take a kindred impression from the character of God now brought nigh, and now at peace with him. - Separate the demand from the doctrine; and you have either a system of righteousness that is impracticable, or a barren orthodoxy. Bring the demand and the doctrine together - and the true disciple of Christ is able to do the one, through the other strengthening him. The motive is adequate to the movement; and the bidden obedience of the Gospel is not beyond the measure of his strength, just because the doctrine of the Gospel is not beyond the measure of his ac ceptance. The shield of faith; and the hope of salvation, and the Word of God, and the girdle of truth - these are the armour that he has put on; and with these the battle is won, and the eminence is reached, and the man stands on the vantage ground of a new field, and a new prospect. The effect is great, but the cause is equal to it - and stupendous as this moral resurrection to the precepts of Christianity undoubtedly is, there is an element of strength enough to give it being and continuance in the principles of Christianity. The object of the Gospel is both to pacify the sinner's conscience, and to purify his heart; and it is of importance to observe, that what mars the one of these objects, mars the other also. The best way of casting out an impure affection is to admit a pure one; and by the love of what is good, to expel the love of what is evil.

Thus it is, that the freer the Gospel, the more sanctifying is the Gospel; and the more it is received as a doctrine of grace, the more will it be felt as a doctrine according to godliness. This is one of the secrets of the Christian life, that the more a man holds of God as a pensioner, the greater is the payment of service that he renders back again. On the tenure of "Do this and live,” a spirit of fearfulness is sure to enter; and the jealousies of a legal bargain chase away all confidence from the intercourse between God and man; and the creature striving to be square and even with his Creator, is, in fact, pursuing all the while his own selfishness, instead of God's glory; and with all the conformities which he labours to accomplish, the soul of obedience is not there, the mind is not subject to the law of God, nor indeed under such an economy ever can be. It is only when, as in the Gospel, acceptance is bestowed as a present, without money and without price, that the security which man feels in God is placed beyond the reach of disturbance - or, that he can repose in Him, as one friend reposes in another - or, that any liberal and generous understanding can be established betwixt them - the one party rejoicing over the other to do him good - the other finding that the truest gladness of his heart lies in the impulse of a gratitude, by which it is awakened to the charms of a new moral existence.

Salvation by grace - salvation by free grace - salvation not of works, but according to the mercy of God - salvation on such a footing is not more indispensable to the deliverance of our persons from the hand of justice, than it is to the deliverance of our hearts from the chill and the weight of ungodliness. Retain a single shred or fragment of legality with the Gospel, and we raise a topic of distrust between man and God. We take away from the power of the Gospel to melt and to conciliate. For this purpose, the freer it is, the better it is. That very peculiarity which so many dread as the germ of antinomianism, is, in fact, the germ of a new spirit, and a new inclination against it. Along with the light of a free Gospel, does there enter the love of the Gospel, which, in proportion as we impair the freeness, we are sure to chase away. And never does the sinner find within himself so mighty a moral transformation, as when under the belief that he is saved by grace, he feels constrained thereby to offer his heart a devoted thing, and to deny ungodliness. To do any work in the best manner, we should make use of the fittest tools for it.

And we trust, that what has been said may serve in some degree, for the practical guidance of those who would like to reach the great moral achievement of our text - but feel that the tendencies and desires of Nature are too strong for them. We know of no other way by which to keep the love of the world out of our heart, than to keep in our hearts the love of God - and no other way by which to keep our hearts in the love of God, than building ourselves up on our most holy faith. That denial of the world which is not possible to him that dissents from the Gospel testimony, is possible even as all things are possible, to him that believeth. To try this without faith, is to work without the right tool of the right instrument. But faith worketh by love; and the way of expelling from the heart the love which transgresseth the law, is to admit into its receptacles the love which fulfilleth the law.

Conceive a man to be standing on the margin of this green world; and that, when he looked towards it, he saw abundance smiling upon every field, and all the blessings which earth can afford scattered in profusion throughout every family, and the light of the sun sweetly resting upon all the pleasant habitations, and the joys of human companionship brightening many a happy circle of society - conceive this to be the general character of the scene upon one side of his contemplation; and that on the other, beyond the verge of the godly planet on which he was situated, he could descry nothing but a dark and fathomless unknown. Think you that he would bid a voluntary adieu to all the brightness and all the beauty that were before him upon earth, and commit himself to the frightful solitude away from it? Would he leave its peopled dwelling places, and become a solitary wanderer through the fields of nonentity? If space offered him nothing but a wilderness, would he for it abandon the homebred scenes of life and of cheerfulness that lay so near, and exerted such a power of urgency to detain him? Would not he cling to the regions of sense, and of life, and of society ? - and shrinking away from the desolation that was beyond it, would not he be glad to keep his firm footing on the territory of this world, and to take shelter under the silver canopy that was stretched over it? But if, during the time of his contemplation, some happy island of the blest had floated by; and there had burst upon his senses the light of its surpassing glories, and its sounds of sweeter melody; - and he clearly saw, that there, a purer beauty rested upon every field, and a more heartfelt joy spread itself among all the families; and he could discern there, a peace, and a piety, and a benevolence, which put a moral gladness into every bosom, and united the whole society in one rejoicing sympathy with each other, and with the beneficent Father of them all. - Could he further see, that pain and mortality were there unknown; and above all, that signals of welcome were hung out, and an avenue of communication was made for him - perceive you not, that what was before the wilderness, would become the land of invitation; and that now the world would be the wilderness?

What unpeopled space could not do, can be done by space teeming with beatific scenes, and beatific society. And let the existing tendencies of the heart be what they may to the scene that is near and visibly around us, still if another stood revealed to the prospect of man, either through the channel of faith, or through the channel of his senses - then, without violence done to the constitution of his moral nature, may he die unto the present world, and live to the lovelier world that stands in the distance away from it.

The Saint's Call to Arms

William Gurnall

"...not only the Christian's first strength to close with Christ is from God, but he is beholden still to God for the exercise of that strength, in every action of his Christian course. As a child that travels in his father's company, all is paid for, but his father carries the purse, not himself, so the Christian's shot is discharged in every condition; but he cannot say this I did, or that I suffered, but God wrought all in me and for me. The very comb of pride is cut here; no room [is left] for any self-exalting thoughts. The Christian cannot say, that I am a saint is mercy; but being a saint, that my faith is strong, this is the child of my own care and watchfulness. Alas, poor Christian! who kept thine eye waking, and stirred up thy care? Was not this the offspring of God as well as thy faith at first?

No saint shall say of heaven when he comes there, ‘This is heaven, which I have built by the power of my might.’ No, ‘Jerusalem above is a city whose builder and maker is God.’ Every grace, yea, degree of grace, is a stone in that building, the topstone whereof is laid in glory, where saints shall more plainly see, how God was not only Founder to begin, but Benefactor also to finish the same. The glory of the work shall not be crumbled and piece-mealed out, some to God and some to the creature, but all entirely paid in to God, and he acknowledged all in all.

[Use or Application]

Use First. Is it the Christian's strength in the Lord, not in himself? Surely then the Christless person must needs be a poor impotent creature, void of all strength and ability of doing anything of itself towards its own salvation. If the ship launched, rigged, and with her sails spread cannot stir, till the wind come fair and fill them, much less the timber that lies in the carpenter's yard hew and frame itself into a ship. If the living tree cannot grow except the root communicate its sap, much less can a dead rotten stake in the hedge, which hath no root, live of its own accord. In a word, if a Christian, that hath his spiritual life of grace, cannot exercise this life without strength from above, then surely one void of this new life, dead in sins and trespasses, can never be able to beget this in himself, or concur to the production of it. The state of unregeneracy is a state of impotency. 'When we were without strength, in due time Christ died for the ungodly,’ Rom. 5:6. And as Christ found the lump of mankind covered with the ruins of their lapsed estate (no more able to raise themselves from under the weight of God's wrath which lay upon them, than one buried under the rubbish of a fallen house is to free himself of that weight without help), so the Spirit finds sinners in as helpless a condition, as unable to repent, or believe on Christ for salvation, as they were of themselves to purchase it. Confounded therefore for ever be the language of those sons of pride, who cry up the power of nature, as if man with his own brick and slime of natural abilities were able to rear up such a building, whose top may reach heaven itself. 'It is not of him that willeth, nor of him that runneth, but God that sheweth mercy,’ Rom. 9:16. God himself hath scattered such Babel-builders in the imagination of their hearts, who raiseth this spiritual temple in the souls of men, 'not by might, nor by a power,’ of their own, 'but by his Spirit,’ that so 'grace, grace,’ might be proclaimed before it forever. And therefore, if any yet in their natural estate would become wise to salvation, let them first become fools in their own eyes, and renounce their carnal wisdom, which perceives the things of God, and beg wisdom of God, who giveth and upbraideth not. If any man would have strength to believe, let them become weak, and die to their own, for, 'by strength shall no man prevail,’ I Sam. 2:9.

Use Second. Doth the Christian's strength lie in God, not in himself? This may for ever keep the Christian humble, when most engaged in duty, most assisted in his Christian course. Remember, Christian, when thou hast thy best suit on, who made it, who paid for it. Thy grace, thy comfort is neither the work of thy own hands, nor the price of thy own desert; be not, for shame, proud of another's cost. That assistance will not long stay which becomes a nurse to thy pride; thou art not lord of that assistance thou hast. Thy Father is wise, who when he alloweth thee most for thy spiritual maintenance, even then keeps the law in his own hands, and can soon curb thee, if thou growest wanton with his grace. Walk humbly therefore before thy God, and husband well that strength thou hast, remembering that it is borrowed strength. Who will waste what he begs?[iii] or who will give that beggar that spends idly his alms? when thou hast most, thou canst not be long from thy God's door. And how canst thou look him on the face for more, who hast embezzled what thou hast received?"

Excerpt from William Gurnall's The Christian in Complete Armour

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Preacher of Good Tidings

Taken from chapter 28 of The Glorious Body of Christ by Dr. R.B. Kuiper.

In a great many churches only the gospel of "be good and do good" is proclaimed.  To it applies Paul's scathing description: "another gospel which is not another" (Galatians 1:6,7).  It is a wholly different kind of gospel and therefore does not rate as a second gospel alongside the gospel which the apostle preached.  In reality it is not gospel at all.

The word gospel means good news.  That which is preached as gospel in so many churches is not even news, let alone good news.  A man has been found guilty, shall we say, of a heinous crime and has been sentenced to death.  He is now in prison, awaiting the day of his execution.  A friend comes to visit him.  This friend calls out: "I have good news for you!'  Eagerly the condemned man asks: "What is it?"  The answer comes: "Be good."  In that message there is not so much as a shred of good news.  It is most cruel mockery.  Yet many a self-styled minister of Christ holds forth to sinners under the sentence of eternal death a precisely equivalent message as gospel.

The gospel contained in Holy Writ does not primarily tell sinners what they must do, but, contrariwise, what God has done and is doing for them.

To be the bearer of those good tidings -- a few glimpses of which follow -- is the inestimably great honor of the Christian church.

"God so loved the world"

John 3:16 has often been said to be "the gospel in a nutshell." "God so loved the world," we are told, "that he have his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

The term world as it occurs here has often been interpreted quantitatively.  Some have said: "The love of God is so great that it embraces all the elect, and they are a throng which no man can number."  Others have said: "The love of God is so great that it embraces not only the elect but all human beings that have ever lived on the face of the earth, all that live there now, and all that remain to be born."  Still others have said: "The love of God is so great that it embraces not only all men but the sum total of things created, the whole of the universe."  But all three of these interpretations attempt to measure the infinite in terms of the finite, and that is something which cannot be done.  God is infinite in all His attributes, also in His love.  In comparison with the infinite the sum total of finite things is precisely nothing.

Benjamin B. Warfield was, no doubt, right when, in a sermon on John 3:16, he insisted that world must here be interpreted qualitatively.  The holy God loves sinful humanity -- that is the amazing truth here revealed.  Amazing it is.  God is the Holy One of Israel, the Perfection of Holiness, in whose presence the very seraphs cover their faces as they cry out: "Holy, holy, holy is the Lord of hosts: the whole earth is full of his glory" (Isaiah 6:1-3).  That holy God looks down to earth and there sees sinful men, veritable lepers, covered with spiritual leprosy from the crowns of their heads to the soles of their feet.  And unbelievable though it may seem, He loves them.

How that is possible no mortal will ever comprehend.  Only this do we know: divine love differs from human love in that, while the latter is dependent on its object, the former is not.  God loves sinners for reasons that reside, not in them, but in God Himself.

An old legend has it that the only thing that can melt adamant is the blood of a lamb.  So, it has been said, the blood of the Lamb of God was required to melt the adamant heart of God.  But John 3:16 teaches quite the opposite.  God loved sinful men long before the blood of His Son was shed on Calvary.  It was God's infinite love that moved Him to send His Son into the world that He might die for the ungodly.

God had a son, an only-begotten Son.  He loved that Son with all the love of which the heart of God is capable. But so unsearchably great was His love for hell-deserving sinners that He willingly gave the Son of His eternal and infinite love to suffer the anguish and torment of hell in their stead.  As we contemplate that truth, it behooves us to bow our heads in adoration and to whisper: "Lord God, we cannot understand; we do not begin to comprehend; but, because Thou sayest it, we believe."

On the ground of the finished work of His Son, God offers everlasting life to sinners everywhere, and He does so freely.  Salvation is a gift of purest grace.  Man need neither work nor pay for it.  He may have it for the taking.  Not even by taking it does he merit it.  All he needs to do is look away from self and every other creature and look to Christ crucified.  In that look there is life, even life eternal, for it is the very essence of saving faith.

Such are the good tidings of John 3:16, and these stammering remarks give but an inkling of the infinite love of God which it declares.

"Christ died for the ungodly"

Another summary statement -- and no less profound -- of the good tidings which the church is honored to bring to sinful men is contained in Romans 5:6,8 -- "In due time Christ died for the ungodly" and "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

Christ's death on the cross constituted at once the very nadir of His humiliation and the very zenith of His obedience to the Father, who had sent Him.  Paul tells us: "He humbled himself and became obedient unto death, even the death of the cross" (Philippians 2:8).  It was the zenith both of His passive obedience, manifest in His suffering, and of His active obedience, manifest in His keeping the law of God.

Men are ungodly sinners.  For such the justice of God demands death in its most comprehensive sense.  They are hell-deserving.  But Christ "descended into hell" in sinners' stead.  When He was hanging on Calvary's cross He bore the curse that was due to the ungodly.  When He cried out with a loud voice: "My God, my God, why hast thou forsaken me?" (Matthew 27:46) He was at the very bottom of the bottomless pit, where man deserved to be, and all the waves and billows of the divine wrath against man's sin rolled over His head and crushed His soul.  In consequence there is now no condemnation for those who believe on His name.  So far as they are concerned, the justice of God is satisfied and His wrath is appeased.  God so declared by raising His Son from the dead.

From the beginning God decreed that eternal life would be the reward of perfect obedience to Him.  Implicit in His threat to Adam, the representative head of our race: "In the day that thou eatest thereof thou shalt surely die" (Genesis 2:17), was the promise of life as the reward of obedience.  Adam became disobedient and thus brought death upon himself and all his descendents.  And ever since the fall human nature has been so corrupt that no man is able to keep God's commandments.  But, lo and behold, in the fullness of time there appeared upon the scene of history another Adam, the last Adam, even Jesus Christ.  He kept the law of God to the point of perfection.  And to all who believe on Him God imputes His perfect righteousness as their very own.  "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous" (Romans 5:19).  The believer may jubilantly sing: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels" (Isaiah 61:10).  Wearing the robe of Christ's righteousness, he may pass through the gates of pearl into the golden city and enter the palace of the King.

Thus Christ by His death on the cross made provision, not for paying the debt of sinners to the uttermost farthing, but also for procuring for them the riches of eternal glory.

"The Lord is not willing that any should perish"

The puny minds of men often insist that the gospel should tell us that in the end all men will be saved.  "That," they say, "would be good news indeed."  And not a few have distorted Holy Scripture so as to make it teach that very thing.  Today we are witnessing a might resurgence in several churches of the ancient heresy of universal salvation.  But the undeniable teaching of the Word of God is that only God's elect will enter through the gates into the city.

However, let no one conclude that the Word of God contains good news only for the elect.  The same Bible which teaches election also contains an abundance of good news for each and every sinner.  As striking a paradox as any in Holy Writ is that the very God who from eternity elected a limited number of men to eternal life invites in perfect sincerity to life eternal all to whom the gospel comes.  No theologian has ever succeeded in harmonizing the elements of that paradox before the bar of human reason, but the greatest theologians have humbly accepted both as the very truth of God.

John 3:16 and Romans 5:6,8 were not written for the elect alone.  And Scripture tells of a universal love of God which comes to expression, not only in the gifts of rain and sunshine to the evil as well as the good, the unjust as well as the just, but also in the sincere offer of salvation to all who hear the gospel.  Swearing by Himself, God says: "As I live, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live" (Ezekiel 33:11).  And the apostle Peter assures us that "the Lord is not willing that any should perish, but that all should come to repentance" (II Peter 3:9).

In the light of such passages of Holy Scripture the greatest teachers and preachers of the Christian church have proclaimed the glad tidings that God will not only be pleased to save all who repent and believe, but also that He will be pleased to have all to whom the gospel comes repent and believe and thus be saved.  Commenting on Ezekiel 18:23, which parallels Ezekiel 33:11, Calvin said: "God desires nothing more earnestly than that those who were perishing and rushing to destruction should return into the way of safety."  The Canons of Dort, which are a precise formulation by the Reformed churches of Europe of the so-called five points of Calvinism, insist: "As many as are called by the gospel are unfeignedly called.  For God has most earnestly and truly declared in His Word what will be acceptable to Him: namely, that all who are called should come unto Him" (Heads of Doctrine III and IV, Article 8).  Herman Bavinck, that prince of Dutch theologians, has asserted that the call of the gospel "is for all without exception proof of God's infinite love" (Gereformeerde Dogmatiek, Vol. IV, p. 7).

That, too, is a significant aspect of the glorious gospel the proclamation of which is the glorious task of the glorious church.  God Himself charged His church with that task when He cried: "O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid" (Isaiah 40:9).

In this article Pink debunks Wesleyan perfectionism, and supports the view that Romans 7 describes the life of believers. "To talk of “getting out of Romans 7 into Romans 8” is excuseless folly. Romans 7 and both apply with undiminished force and pertinence to every believer on earth today." Recognizing and sorrowing over inner corruption is the result of the Holy Spirit working. Pink cites many examples of men of God who experienced this more and more as they grew in grace.

THE CHRISTIAN IN ROMANS 7

Arthur W. Pink

In this chapter the apostle does two things:

First, he shows what is not and what is the Law’s relation to the believer—judicially, the believer is emancipated from the curse or penalty of the Law (7:1-6); morally, the believer is under bonds to obey the Law (vv. 22, 25). Secondly, he guards against a false inference being drawn from what he had taught in chapter 6.  In 6:1-11 he sets forth the believer’s identification with Christ as “dead to sin.” (vv. 2, 7, etc.) Then, from verse 11 onwards, he shows the effect this truth should have upon the believer’s walk.  In chapter 7 he follows the same order of thought. In 7:1-6 he treats of the believer’s identification with Christ as “dead to the law” (see vv. 4, 6). Then, from verse 7 onwards he describes the experiences of the Christian. Thus the first half of Romans 6 and the first half of Romans 7 deal with the believer’s standing, whereas the second half of each chapter treats of the believer’s state; but with this difference: the second half of Romans 6 reveals what our state ought to be, whereas the second half of Romans 7 (vv. 13-25) shows what our state actually is.

The controversy which has raged over Romans 7 is largely the fruitage of the Perfectionism of Wesley and his followers. That brethren, whom we have cause to respect, should have adopted this error in a modified form, only shows how widespread today is the spirit of Laodiceanism. To talk of “getting out of Romans 7 into Romans 8” is excuseless folly. Romans 7 and both apply with undiminished force and pertinence to every believer on earth today. The second half of Romans 7 describes the conflict of the two natures in the child of God: it simply sets forth in detail what is summarized in Galatians 5:17; Romans 7:14, 15, 18, 19, 21 are now true of every believer on earth. Every Christian falls far, far short of the standard set before him—we mean God’s standard, not that of the so-called “victorious life” teachers. If any Christian reader is read to say that Romans 7:19 does not describe his life, we say in all kindness, that he is sadly deceived. We do not mean by this that every Christian breaks the laws of men, or that he is an overt transgressor of the laws of God. But we do mean that his life is far, far below the level of the life our Savior lived here on earth. We do mean that there is much of “the flesh” still evident in every Christian—not the least in those who make such loud boastings of their spiritual attainments. We do mean that every Christian has urgent need to daily pray for the forgiveness of his daily sins (Luke 11:4), for “in many things we all stumble” (Jas. 3:2, R. V.).

In what follows we shall confine ourselves to the last two verses of Romans 7, in which we read, “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with flesh the law of sin” (vv.24, 25).

This is the language of a regenerate soul, and it sums up the contents of the verses immediately preceding. The unregenerate man is wretched indeed, but he is a stranger to the “wretchedness” here expressed, for he knows nothing of the experience which evokes this wail. The whole context is devoted to a description of the conflict between the two natures in the child of God. “I delight in the law of God after the inward man” (v. 22), is true of none but born-again persons. But the one thus “delighting” discovers “another law in his members.” This reference must not be limited to his physical members, but is to be understood as including all the various parts of his carnal personality. This “other law” is also at work in the memory, the imagination, the will, the heart, etc.

This “other law,” says the apostle, warred against the law of his mind (the new nature), and not only so, it brought him “into captivity to the law of sin.” (v. 23) To what extent he was brought into “captivity” is not defined. But brought into captivity he was, as is every believer. The wandering of the mind when reading God’s Word, the issuing from the heart (Mark 7:21) of evil thoughts when we are engaged in prayer, the horrid images which sometimes come before us in the sleep-state— to name no others—are so many examples of being “brought into captivity to the law of sin.” “If the evil principle of our nature prevails in exciting one evil thought, it has taken us captive. So far it has conquered, and so far are we defeated, and made a prisoner” (Robert Haldane).

It is the consciousness of this warring within him and this being brought into captivity to sin, which causes the believer to exclaim, “O wretched man that I am!” This is a cry brought about by a deep realization of indwelling sin. It is the confession of one who knows that in his natural man there dwelleth no good thing. It is the mournful plaint of one who has discovered something of the horrible sink of iniquity which is in his own heart. It is the groan of a divinely-enlightened man who now hates himself—his natural self—and longs for deliverance.

This moan, “O wretched man that I am,” expresses the normal experience of the Christian, and any Christian who does not so moan is in an abnormal and unhealthy state spiritually. The man who does not utter this cry daily is either so out of communion with Christ, or so ignorant of the teaching of Scripture, or so deceived about his actual condition, that he knows not the corruptions of his own heart and the abject failure of his own life.

The one who bows to the solemn and searching teaching of God’s Word, the one who there learns the awful wreckage which sin has wrought in the human constitution, the one who sees the exalted standard of holiness which God has set before us, cannot fail to discover what a vile wretch he is. If he is given to behold how far short he falls of attaining to God’s standard; if, in the light of the divine sanctuary, he discovers how little he resembles the Christ of God; then will he find this language most suited to express his godly sorrow. If God reveals to him the coldness of his love, the pride of his heart, the wanderings of his mind, the evil that defiles his godliest acts, he will cry, “O wretched man that I am.” If he is conscious of his ingratitude, of how little he appreciates God’s daily mercies; if he marks the absence of that deep and genuine fervor which ought ever to characterize his praise and worship of that One who is “glorious in holiness;” if he recognizes that sinful spirit of rebellion, which so often causes him to murmur or at least chafe against the dispensations of God in his daily life; if he attempts to tabulate not only the sins of commission but the sins of omission, of which he is daily guilty, he will indeed cry, “O wretched man that I am.”

Nor is it only the “back-slidden” Christian, now convicted, who will mourn thus. The one who is truly in communion with Christ, will also emit this groan, and emit it daily and hourly. Yea, the closer he draws to Christ, the more will he discover the corruptions of his old nature, and the more earnestly will he long to be delivered from it. It is not until the sunlight floods a room that the grime and dust are fully revealed. So, it is only as we really come into the presence of Him who is the light, that we are made aware of the filth and wickedness which indwell us, and which defile every part of our being. And such a discovery will make each of us cry, “O wretched man that I am!”

“But,” inquires someone, “does not communion with Christ produce rejoicing rather than mourning?” We answer, It produces both. It did with Paul. In verse 22 of our chapter he says, “I delight in the law of God.” Yet only two verses later he cries, “O wretched man that I am!” Nor does this passage stand alone. In 2 Corinthians 6 the same apostle says, “As sorrowful, yet always rejoicing” (v. 10).  Sorrowful because of his failures, because of his daily sins.  Rejoicing because of the grace which still bore with him, and because of the blessed provision which God has made even for the sins of His saints. So again in Romans 8:1 after declaring, “There is therefore now no condemnation to them which are in Christ Jesus,” and after saying, “The Spirit Himself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ” (vv. 16-17); the apostle adds, “But ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.” (v. 23) Similar is the teaching of the apostle Peter, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations” (1 Pet. 1:6). Sorrow and groaning, then, are not absent from the highest spirituality.

In these days of Laodicean complacency and pride, there is considerable talk and much boasting about communion with Christ, but how little manifestation of it do we behold! Where there is no sense of utter unworthiness, where there is no mourning over the total depravity of our nature, where there is no sorrowing over our lack of conformity to Christ, where there is no groaning over being brought into captivity to sin; in short, where there is no crying, “O wretched man that I am,” it is greatly to be feared that there is no fellowship with Christ at all.

When Abraham walked with the Lord, he exclaimed, “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. (Gen. 18:27) When Job came face to face with God, he said, “Behold I am vile” (40:4), and again, “I abhor myself.” (42:6) When Isaiah entered the divine Presence, he cried, “Woe is me! for I am undone; because I am a man of unclean lips.” (Isa. 6:5) When Daniel had that wondrous vision of Christ (Dan. 10:5-6), he declared, “There remained no strength in me: for comeliness was turned in me into corruption.” (v.8) And in one of the last epistles by the beloved apostle to the Gentiles, we read, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief’ (1 Tim. 1:15). These utterances proceeded not from unregenerate men, but came from the lips of God’s saints. Nor were they the confessions of back-slidden believers: rather were they voiced by the most eminent of the Lord’s people. Where, today, shall we find any who are fit to be placed along side of Abraham, Job, Isaiah, Daniel and Paul? Where indeed! And yet, these were the men who were so conscious of their vileness and unworthiness!  saying, “The Spirit Himself beareth witness with our spirit, that we are the children of God:

And if children, then heirs; heirs of God, and joint-heirs with Christ” (vv. 16-17); the apostle adds, “But ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.” (v. 23) Similar is the teaching of the apostle Peter, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations” (1 Pet. 1:6).  Sorrow and groaning, then, are not absent from the highest spirituality.

“O wretched man that I am.” This then is the language of a regenerate soul. It is the confession of the normal (undeceived and undeluded) Christian. The substance of it may be found not only in the recorded utterances of Old and New Testament saints, but as well, in the writings of the most eminent Christians who have lived during the last five hundred years. Different indeed were the confessions and witnessings borne by eminent saints of the past from the ignorant and arrogant boastings of modern Laodiceans! It is refreshing to turn from the present-day biographies to those written long ago. Ponder the following excerpts:

Mr. Bradford, of holy memory, who was martyred in the reign of bloody queen Mary, in a letter to a fellow-prisoner in another penitentialy, subscribed himself thus: “The sinful John Bradford: a very painted hypocrite: the most miserable, hard-hearted, and unthankful sinner, John Bradford.” (1555 A.D.)

Godly Rutherford wrote, “This body of sin and corruption embitters and poisons our enjoyment. Oh that I were where I shall sin no more.” (1650 A.D.)

Bishop Berkeley wrote, “I cannot pray, but I sin; I cannot preach, but I sin; I cannot administer, nor receive the holy sacrament, but I sin. My very repentance needs to be repented of: and the tears I shed need washing in the blood of Christ.” (1670 A.D.)

Jonathan Edwards, in whose home died that remarkable man Mr.  David Brainerd (the first missionary to the Indians, and whose devotion to Christ was witnessed to by all who knew him), and with whom he was intimately acquainted, says in his “Memoirs of Mr. Brainerd,” “His religious illuminations, affections, and comfort, seemed to a great degree to be attended with evangelical humiliation; consisting in a sense of his own utter insufficiency, despicableness, and odiousness; with an answering disposition and frame of heart. How deeply affected was he almost continually with his great defects in religion; with his vast distance from that spirituality and holy frame of mind that become a child of God; with his ignorance, pride, deadness, barrenness! He was not only affected with the remembrance of his former sinfulness, before his conversion, but with the sense of his present vileness and pollution. He was not only disposed to think other saints better than he; yea to look on himself as the worst and least of saints; but, very often, as the vilest and worst of mankind.”

Jonathan Edwards himself, than whom few men have been more honored of God, either in their spiritual attainments or in the extent to which God has used them in blessing to others, near the end of his life wrote thus: “When I look into my heart and take a view of its wickedness, it looks like an abyss infinitely deeper than hell. And it appears to me, that, were it not for free grace, exalted and raised up to the infinite height of all the fulness and glory of the great Jehovah, I should appear sunk down in my sins below hell itself; far below the sight of everything, but the eye of sovereign grace, that alone can pierce down to such a depth. And it is affecting to think how ignorant I was, when a young Christian [alas, that so many older Christians are still ignorant of it.—A.W.P.], of the bottomless depths of wickedness, pride, hypocrisy and deceit left in my heart” (1743 A.D.).

Augustus Toplady, author of “Rock of Ages,” wrote thus in his private diary under December 31, 1767—“Upon a review of the past year, I desire to confess that my unfaithfulness has been exceeding great; my sins still greater; God’s mercies greater than both.” And again, “My short-comings and my mis-doings, my unbelief and want of love, would sink me into the lowest hell, was not Jesus my righteousness and my Redeemer.”

Listen to the words of that godly woman, the wife of that eminent missionary A. Judson: “Oh how I rejoice that I am out of the whirlpool! Too gay, too trifling, for a missionary’s wife!  That may be, but after all, gaiety is my lightest sin. It is my coldness of heart, my listlessness, my want of faith, my spiritual inefficiency and inertness, by love of self, the inherent and every-day pampered sinfulness of my nature, that makes me such a mere infant in the cause of Christ—not the attractions of the world.”

John Newton, writer of that blessed hymn, “Amazing grace, how sweet the sound, that saved a wretch like me; I once was lost, but now am found, was blind, but now I see;” when referring to the expectations which he cherished at the outset of his Christian life, wrote thus: “But alas! these my golden expectations have been like South Sea dreams. I have lived hitherto a poor sinner, and I believe I shall die one. Have I, then, gained nothing? Yes, I have gained that which I once would rather have been without! Such accumulated proof of the deceitfulness and desperate wickedness of my heart, as I hope by the Lord’s blessing has, in some measure, taught me to know what I mean when I say, Behold, I am vile. . .I was ashamed of myself, when I began to seek it, I am more ashamed now.

James Ingliss (Editor of Wayrnarks in the Wilderness) at the close of his life, wrote Mr. J.H. Brookes, “As I am brought to take a new view of the end, my life seems so made up of squandered opportunities, and so barren of results, that it is sometimes very painful; but grace comes in to meet it all, and He will be glorified in my humiliation also” (1872). On which Mr.  Brookes remarked, “How like him, and how unlike the boastings of those who are glorying in their fancied attainments!”

One more quotation: this time from a sermon by the late C. H.  Spurgeon. Said the prince of preachers, “There are some professing Christians who can speak of themselves in terms of admiration; but, from my inmost heart, I loathe such speeches more and more every day that I live. Those who talk in such a boastful fashion must be constituted very differently from me.  While they are congratulating themselves, I have to lie humbly at the foot of Christ’s Cross, and marvel that I am saved at all, for I know that I am saved. I have to wonder that I do not believe Christ more, and equally wonder that I am privileged to believe in Him at all—to wonder that I do not love Him more, and equally to wonder that I love Him at all—to wonder that I am not holier, and equally to wonder that I have any desire to be holy at all considering what a polluted debased, depraved nature I find still within my soul, notwithstanding all that divine grace has done in me. If God were ever to allow the fountains of the great deeps of depravity to break up in the best man that lives, he would make as bad a devil as the devil himself is. I care nothing for what these boasters say concerning their own perfections; I feel sure that they do not know themselves, or they could not talk as they often do. There is tinder enough in the saint who is nearest to heaven to kindle another hell if God should but permit a spark to fall upon it. In the very best of men there is an infernal and well-nigh infinite depth of depravity. Some Christians never seem to find this out. I almost wish that they might not do so, for it is a painful discovery for anyone to make; but it has the beneficial effect of making us cease from trusting in ourselves, and causing us to glory only in the Lord.”

Other testimonies from the lips and pens of men equally pious and eminent might be given, but sufficient have been quoted to show what cause the saints of all ages have had for making their own these words, “O wretched man that I am.” A few words now on the closing verse of Romans 7.

“Who shall deliver me from the body of this death?” “Who shall deliver me?” This is not the language of despair, but of earnest desire for help from without and above himself. That from which the apostle desired to be delivered is termed “the body of this death.” This is a figurative expression for the carnal nature is termed “the body of sin,” and as having “members.” (Rom. 7:23) We therefore take the apostle’s meaning to be, Who shall deliver me from this deadly and noxious burden—my sinful self!

In the next verse the apostle answers his question, “I thank God through Jesus Christ our Lord.” It should be obvious to any impartial mind that this looks forward to the future. His question was, “Who shall deliver me?” His answer is, Jesus Christ will. How this exposes the error of those who teach a present “deliverance” from the carnal nature by the power of the Holy Spirit. In His answer, the apostle says nothing about the Holy Spirit; instead, he mentions only “Jesus Christ our Lord.” It is not by the present work of the Spirit in us that Christians will be delivered “from this body of death,” but by the yet future coming of the Lord Jesus Christ for us. It is then that this mortal shall put on immortality, and this corruption shall put on incorruption.

But, as though to remove all doubt that this “deliverance” is future, the apostle concludes by saying, “So then with the mind I myself serve the law of God; but with the flesh the law of sin.” Let every reader note carefully that this comes after he had thanked God that he would be “delivered.” The last part of verse 25 sums up what he had said in the second part of Romans 7. It describes the Christian’s dual life. The new nature serves the law of God; the old nature, to the end of history, will serve “the law of sin.” That it was so with Paul himself is clear from what he wrote at the close of his life, when he termed himself “the chief’ of sinners (1 Tim. 1:15). That was not the exaggeration of evangelical fervor, still less was it the mock modesty of hypocrisy. It was the assured conviction, the felt experience, the settled consciousness of one who saw deeply into the depths of corruption within himself, and who knew how far, far short he attained to the standard of holiness which God set before him. Such, too, will be the consciousness and confession of every other Christian who is not blinded by conceit. And the outcome of such a consciousness will be to make him long more ardently and thank God more fervently for the promised deliverance at the return of our Savior and Lord, when He shall “change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself’ (Phil. 3:2 1); and having done so, He will “present us faultless before the presence of His glory with exceeding joy” (Jude 24). Hallelujah, what a Savior!

It is remarkable that the only other time the word “wretched” (the only other time in the Greek too) is found in the New Testament occurs in Revelation 3:17, where to the Laodiceans Christ says, and knowest not that thou art wretched!” Their boast was that they had “need of nothing.” They were so puffed up with pride, so satisfied with their attainments, that they knew not their wretchedness. And is not this what we witness on every hand today? Is it not evident that we are now living in the Laodicean period of the history of Christendom? Many were conscious of the “need,” but now they fancy they have received “the second blessing,” or “the baptism of the Spirit,” or that they have entered into “victory;” and, fancying this, they fondly imagine that their “need” has been met. And the proof of this is, they are the very ones who “know not” that they are “wretched.” With an air of spiritual superiority they will tell you that they have “got out of Romans 7 into Romans 8.” With pitiable complacency they will say that Romans 7 no longer depicts their experience.  With smug satisfaction they will look down in pity upon the Christian who cries, “O wretched man that I am,” and like the Pharisee in the temple, they will thank God that it is otherwise with them. Poor blinded souls! It is to just such that the Son of God here says, “And knowest not that thou art wretched.” We say “blinded” souls for mark it is to these Laodiceans that Christ says, “Anoint thine eyes with eyesalve, that thou mayest SEE!” (Rev. 3:18) It is to be observed that in the second half of Romans 7 the apostle speaks in the singular number. This is striking and most blessed. The Holy Spirit would intimate to us that the highest attainments in grace do not exempt the Christian from the painful experience there described. The apostle portrays with a master pen—himself sitting for the picture—the spiritual struggles of the child of God. He illustrates by a reference to his own personal experience the ceaseless conflict which is waged between the antagonistic natures in the one who has been born again.

May God in His mercy so deliver us from the spirit of pride which now defiles the air of modern Christendom, and grant us such an humbling view of our own uncleanness that we shall join the apostle in crying with ever-deepening fervor, “O wretched man that I am!” Yea, may God vouchsafe to both writer and reader such a view of their own depravity and unworthiness that they may indeed grovel in the dust before Him, and there praise Him for His wondrous grace to such hell-deserving sinners.

Christ, Our Surety

by Richard Sibbes

(Surety: "One who acts in the place of another")

Extracted from the sermon "Christ's Sufferings for Man's Sin" from the Works of Richard Sibbes.

But how could Christ be forsaken of God, especially so forsaken as to suffer the anger of his father, being an innocent person?

1. I answer, first, the Paschal lamb was an innocent creature, yet if the Paschal lamb be once made a sacrifice, it must be killed. Though Christ were never so unblameable, yet, if he will stoop to the office of a surety, he must pay our debt, and do that which we should have done. If a prince's son become a surety, though his father love him and pity him never so much, yet he will say, Now you have taken this upon you, you must discharge it.

2. Secondly, as in natural things the head is punished for the fault of the body, so Christ, by communicating his blessed nature with ours, made up one mystical body, and suffered for us.

But upon what ground should Christ become our surety?

1. Because he was able to discharge our debt to the uttermost. He was more eminent than all mankind, having two natures in one, the manhood knit to the Godhead.

2. Christ most willing gave himself a sacrifice for us.

3. He was designed and predestined to this office, yea, he was anointed, set out, and sealed for this business by God himself; and is not this sufficient ground why he should become our surety? especially if we consider,

4. That Christ took the communion of our nature upon him for this very end, that he might be a full surety, that his righteousness being derived to us, and our guilt to him, God's wrath might be satisfied in the self-same nature that offended. You see in societies and cities, if some people offend, the whole city is oftentimes punished. Though perhaps many are guiltless in it, yet by reason of the communion, all are punished. So likewise a traitor's son, that never had any hand in his father's sin, but behaved himself as an honest subject should do, yet, having communion with the person of his father, being indeed a piece of him, is thereupon justly disinherited by all law.

But how could Christ take our sins upon him and not be defiled therewith?

He took not the stain of our sins, but the guilt of them. Now in guilt there is two things.

1. A worthiness and desert of punishment.

2. An obligation and binding over thereunto.

Christ took not the desert of punishment upon him, from any fault in himself; he took whatsoever was penal upon him, but not culpable. As he was our surety, so he everyway discharged our debt, being bound over to all judgments and punishments for us.

Now we owe unto God a double debt.

1. A debt of obedience; and if that fail,

2. A debt of punishment.

And both of these hath Christ freed us from; first, by obeying the will of his Father in everything; and, secondly, by suffering whatsoever was due to us for our transgressions.

Some heretics that would shake the foundation of our faith, will grant Christ to be a Mediator to intercede for us, and a Redeemer to set us at liberty from slavery, etc., but not to be a surety to pay our debt, by way of satisfaction to God for us.

Let us remember, that God's pleasure to redeem lost mankind, is not so much by way of power and strength, as by way of justice, and therefore it is said, Heb. 7:22, "Christ is become our surety;" and Paul, when he became a mediator to Philemon for Onesimus, a fugitive servant, did it by way of surety, "If he owe thee anything I will discharge it," Philemon 18; and Christ Jesus our Mediator blessed for ever, so intercedeth unto God for us, as that he fully satisfies his justice for our offences.

But why was Christ thus forsaken of his Father?

1. To satisfy God for our forsaking of him. Christ's forsaking was satisfactory for all our forsakings of God. Beloved, we all forsook God in Adam, and indeed what do we else in every sin we commit, but forsake the Lord, and turn to the creature? What are all our sins of pleasure, profit, ambition, and the like, but a leaving of the fountain of living waters, to fetch contentment from "broken cisterns," Jer. 2:13.

2. But Christ was chiefly forsaken, that he might bring us home again to God, that there might be no more a separation betwixt his blessed Majesty and us.

Some shallow heretics there are, that would have Christ to be an example of patience and holiness in his life and death, and do us good that way only.

Oh no, beloved, the main comfort we receive from Christ is by way of satisfaction. There must be first grace, and then peace in our agreement with God. Sweetly, saith Bernard, I desire indeed to follow Christ as an example of humility, patience, self-denial, etc., and to love him with the same affection that he hath loved me; but I must eat of the Passover-Lamb, that is, I must chiefly feed on Christ dying for my sins. So every true Christian soul desires to follow Christ's obedience, humility, patience, etc., and to be transformed into the likeness of his blessed Saviour.

Whom should I desire to be like more than him, that hath done so much for me? But yet the main comfort I receive from Christ, is by eating his body and drinking his blood; my soul feeds and feasts itself most of all upon the death of Christ, as satisfying for my sins. And what a comfort is it that Christ being our surety, hath made full satisfaction for all our sins. Surely we shall never be finally and wholly forsaken, because Christ was forsaken for us.

Now we may think of God without discomfort, and of sin without despair. Now we may think of the law of death, the curse and all, and never be terrified -- why? Christ our surety hath given full content of divine justice for wrath and law, sin and curse, etc. They are all links of one chain, and Christ hath dissolved them all. Now sin ceaseth, wrath ceaseth, the law hath nothing to lay to our charge; death's sting is pulled out. How comfortably, therefore, may we appear before God's tribunal!

Oh, beloved, when the soul is brought as low as hell almost, then this consideration will be sweet, that Christ was forsaken as a surety for me; Christ overcame sin, death, God's wrath, and all for me; in him I triumph over all these. What welcome news is this to a distressed sinner!

Whenever thy soul is truly humbled in the sense of sin, look not at sin in thy conscience (thy conscience is a bed for another to lodge in), but at Christ. If thou be a broken-hearted sinner, see thy sins in Christ thy Saviour taken away; see what he hath endured and suffered for them; see not the law in thy conscience, but see it discharged by Christ; see death disarmed through him, and made an entrance into a better life for thee.

Whatsover is ill, see it in Christ before thou seest it in thyself; and when thou beholdest it there, see not only the hurt thereof taken away, but all good made over to thee; for "all things work together for the best to them that love God," Rom. 8.28. The devil himself, death, sin, and wrath, all help the main; the poison and mischief of all is taken away by Christ, and all good conveyed to us in him.

We have grace answerable to his grace. He is the first seat of God's love, and it sweetens whatever mercy we enjoy, that it comes from the fountain, God the father, through Christ unto us. I beseech you embrace the comfort that the Holy Ghost affords us from these sweet considerations.

Growth in Grace

by J. C. Ryle

When I speak of growth in grace, I do not for a moment mean that a believer's interest in Christ can grow. I do not mean that he can grow in safety, acceptance with God, or security. I do not mean that he can ever be more justified, more pardoned, more forgiven, more at peace with God than he is the first moment that he believes. I hold firmly that the justification of a believer is a finished, perfect, and complete work and that the weakest saint (though he may not know and feel it) is as completely justified as the strongest. I hold firmly that our election, calling, and standing in Christ admit of no degrees, increase, or diminution. If any one dreams that by growth in grace I mean growth in justification, he is utterly mistaken about the whole point I am considering. I would go to the stake (God helping me) for the glorious truth that, in the matter of justification before God, every believer is complete in Christ (Col. 2: 10). Nothing can be added to his justification from the moment he believes and nothing taken away.

When I speak of growth in grace, I only mean increase in the degree, size, strength, vigour, and power of the graces which the Holy Spirit plants in a believer's heart. I hold that every one of those graces admits of growth, progress and increase. I hold that repentance, faith, hope, love, humility, zeal, courage, and the like may be little or great, strong or weak, vigorous or feeble and may vary greatly in the same man at different periods of his life. When I speak of a man growing in grace, I mean simply this: that his sense of sin is becoming deeper, his faith stronger, his hope brighter, his love more extensive, his spiritual mindedness more marked. He feels more of the power of godliness in his own heart; he manifests more of it in his life; he is going on from strength to strength, from faith to faith, and from grace to grace. I leave it to others to describe such a man's condition by any words they please. For myself, I think the truest and best account of him is this: he is growing in grace.

Justification and Sanctification: How do they Differ?

by J.C. Ryle

I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ?

This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion, and regard nice distinctions in theology as questions of" words and names," which are of little real value. But I warn all who are in earnest about their souls, that the discomfort which arises from not" distinguishing things that differ" in Christian doctrine is very great indeed;and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things we must always remember. Yet there are points in which they agree and points in which they differ. Letus try to find out what they are.

In what, then, are justification and sanctification alike?

(a) Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all.

(b) Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ.

(c) Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder.

(d) Both begin at the same time. The moment a person begins to be a justified person; he also begins to be a sanctified person. He may not feel it, but it is a fact.

(e) Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit's grace as well as the blood of Christ, without a meetness for eternal glory as well as a title. The one is just as necessary as the other.

Such are the points on which justification and sanctification agree. Let us now reverse the picture, and see wherein they differ.

(a) Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree.

(b) The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection.

(c) In justification our own works have no place at all, and simple faith in Christ is the one thing needful.

(d) In sanctification our own works are of vast importance and God bids us fight, and watch, and pray, and strive, and take pains, and labour Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven.

(e) Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work, and admits of continual growth and enlargement so long as a man lives.

(f) Justification has special reference to our persons, our standing in God's sight, and our deliverance from guilt. Sanctification has special reference to our natures, and the moral renewal of our hearts.

(g) Justification gives us our title to heaven, and boldness to enter in. Sanctification gives us our meetness for heaven, and prepares us to enjoy it when we dwell there.

(h) Justification is the act of God about us, and is not easily discerned by others. Sanctification is the work of God within us, and cannot be hid in its outward manifestation from the eyes of men.

I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten. It only remains for me now to bring this subject to a conclusion by a few plain words of application. The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise in our minds?

(1) For one thing, let us all awake to a sense of the perilous state of many professing Christians."Without holiness no man shall see the Lord"; without sanctification there is no salvation. (Heb.xii. 14.) Then what an enormous amount of so-called religion there is which is perfectly useless! What an immense proportion of church-goers and chapel-goers are in the broad road that leadeth to destruction! The thought is awful, crushing, and overwhelming.Oh, that preachers and teachers would open their eyes and realize the condition of souls around them! Oh, that man could be persuaded to"flee from the wrath to come"I If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie! What must the end be!

(2) For another thing, let us make sure work of our own condition, and never rest till we feel and know that we are" sanctified" ourselves. What are our tastes, and choices, and likings, and inclinations? This is the great testing question. It matters little what we wish, and what we hope, and what we desire to be before we die. Where are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own.

(3) For another thing, if we would be sanctified, our course is clear and plain— we must begin with Christ. We must go to Him as sinners, with no plea but that of utter need, and cast our souls on Him by faith, for peace and reconciliation with God. We must place ourselves in His hands, as in the hands of a good physician, and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step towards sanctification, no less than justification, is to come with faith to Christ. We must first live and then work.

(4) For another thing, if we would grow in holiness and become more sanctified, we must continually go on as we began,, and be ever making fresh applications to Christ. He is the Head from which every member must be supplied. (Ephes. iv. 16.) To live the life of daily faith in the Son of God, and to be daily drawing out of His fulness the promised grace and strength which He has laid up for His people—this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus, and so grieving the Spirit. He that prayed,"Sanctify them," the last night before His crucifixion, is infinitely willing to help everyone who by faith applies to Him for help, and desires to be made more holy.

(5) For another thing, let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation, and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on; renewed, pardoned, justified—yet sinners to the very last. Our absolute perfection is yet to come, and the expectation of it is one reason why we should long for heaven.

(6) Finally, let us never be ashamed of making much of sanctification,, and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment, and others are not ashamed to live on without any holiness at all—content with a mere round of church-going and chapel-going, but never getting on, like a horse in a mill—let us stand fast in the old paths, follow after eminent holiness ourselves, and recommend it boldly to others. This is the only way to be really happy.

Let us feel convinced, whatever others may say, that holiness is happiness, and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill-health, or family trials, or other secret causes, enjoy little sensible comfort, and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule, in the long run of life, it will be found true that"sanctified people are the happiest people on earth. They have solid comforts which the world can neither give nor take away."The ways of wisdom are ways of pleasantness."—" Great peace has they that love Thy law."—It was said by One who cannot lie,"My yoke is easy, and my burden is light."—But it is also written,"There isno peace unto the wicked." (Prov iii. 17; Ps. cxix. 165; Matt, xi. 30; Is. xlviii. 22.)

P. S. THE subject of sanctification is of such deep importance, and the mistakes made about it so many and great, that I make no apology for strongly recommending" Owen on the Holy Spirit" to all who want to study more thoroughly the whole doctrine of sanctification. No single paper like this can embrace it all. I am quite aware that Owen's writings are not fashionable in the present day, and that many think fit to neglect and sneer at him as a Puritan! Yet the great divine who in Commonwealth times was Dean of Christ Church, Oxford, does not deserve to be treated in this way. He had more learning and sound knowledge of Scripture in his little finger than many who depreciate him have in their whole bodies. I assert unhesitatingly that the man who wants to study experimental theology will find no books equal to those of Owen and some of his contemporaries, for complete, Scriptural, and exhaustive treatment of the subjects they handle.

Chapter 4 of One with Christ: An Evangelical Theology of Salvation Paperback by Marcus Peter Johnson

Sanctification in Christ

Marcus Peter Johnson

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. - ROMANS 8:29

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. - JOHN 15:5

In evangelical theology, the doctrine of sanctification has enjoyed little of the status or attention afforded the doctrine of justification. Whereas justification is often equated with salvation itself, sanctification is sometimes pushed to the periphery of our understanding of soteriology, as if it were an afterthought in God’s redemptive plan. We tend to rejoice in the fact that God declares us righteous in Christ, forgiving our sin and imputing Christ’s righteousness to us, assuming that this wonderfully good news constitutes the whole of our salvation. But in this rejoicing, it is easy to neglect or overlook the fact that God is also making us holy in Christ, that the gospel of our salvation is incomplete without God’s glorious work of sanctification (from the Latin sanctus + facere: “to make holy; to set apart”). In other words, we often fail to appropriately and appreciatively rejoice in the good news that Christ is both our righteousness and our holiness. Thus, while justification is often equated with “the gospel,” sanctification is often equated with “the Christian life” or the “spiritual disciplines,” suggesting that sanctification has at least been terminologically, if not conceptually, divorced from salvation.

So, in an attempt to provide holiness with a soteriological “home,” sanctification is sometimes thought of as our response to the saving work of Christ rather than as an integral part of that work. Similarly, we often conceive of our holiness as rooted in our attempt to manifest our gratitude to God for forgiveness, rather than as a manifestation of our new life in Christ.1

I cannot help wondering, further, whether the parsing of the person and work of Christ in conceptions such as these is reflected in the similar parsing of the persons of the Trinity in the familiar phrase “Jesus saves us and the Spirit sanctifies us” and similar refrains. This idea may strike some as theologically tidy, but it is barely biblical. Jesus Christ does not “hand over” the work of sanctification to the Spirit and absent himself after he has “saved” us; Jesus Christ is our salvation, and therefore our sanctification, through the Spirit.

Finally, and most problematic of all, is the notion that sanctification is essentially an optional exercise reserved for spiritually mature Christians, for those who graduate from “believer” to “disciple.” This notion suggests that there are Christians who are not experiencing the sanctifying power of Christ’s death and resurrection in their lives.

Notions such as these—which are an almost inevitable consequence of an objectified view of salvation—convey the impression that one benefit of Christ, such as justification, is available to us apart from another, such as holiness. This is a sure indication that Christ’s work has been severed from his person and rendered a soteriological smorgasbord for our selective taking.

I would point to two factors that may help explain why sanctification has a somewhat ambiguous and peripheral status in our understanding of salvation. The first is a failure to reckon fully with the comprehensive effects of our sin condition. In Chapter 2, we noted the widespread agreement among evangelical Reformed theologians that there is twofold catastrophe resulting from our union with Adam: (1) we are declared guilty and condemned to death, and (2) our nature is corrupted or depraved. Justification is the triumphant gospel answer to the former problem: we are declared righteous in Christ. If this were all that our condition required as a solution, we might well rest satisfied that justification exhausts the gospel. But there is the remaining problem of our depravity; we have corrupted natures that seek out, and take pleasure in, sin. The biblical doctrine of sanctification makes clear that God has made provision for this aspect of our fallen condition as well, and it too is part of the salvation we experience in Christ. God not only declares us righteous in Christ, he also makes us righteous in Christ. Sanctification tells us that God will not leave us in our polluted, depraved condition, for he has promised us that he hashealed us, and will heal us, in Jesus Christ. God’s beneficence extends to every area of our brokenness, and this is good news indeed!

The second, and more decisive, reason for the lack of clarity on sanctification is what I have referred to as a tendency toward soteriological reductionism. When we parcel out Christ’s benefits in abstraction from the wholeness of his saving person, we are bound to have difficulty relating one benefit to another. We may even begin to imagine that one of Christ’s benefits—for instance, justification—makes the others superfluous or redundant: “If we are justified, what is the urgency or necessity of sanctification? If we are already forgiven, are we not already saved?” Again, this kind of soteriological reductionism implies that salvation is something like a smorgasbord, where we choose that which most suits our tastes. But, blessedly, God knows that we are beggars, not choosers. He has given us, and is giving us,everything that we truly need, and he has done so by uniting us to Jesus Christ, who is our “righteousness and sanctification and redemption” (1 Cor. 1:30). To be in union with Christ is to experience all that he is to us in the utter fullness of his saving person.

To experience all that Christ is to us means that we are not only forgiven and accounted righteous in him, but that we are made holy in him; in our union with Christ, he sanctifies us. Thus, sanctification is not merely a byproduct of salvation, it is part of what it means to be saved. In other words, there is no such thing as being saved without being sanctified, precisely because Jesus Christ cannot be other than who he is to us, namely our righteousness and our holiness. To be in union with him is to be crucified, buried, and risen with him—to participate in the sanctifying power of his death and resurrection in our very lives. Indeed, God has predestined us to the end that we might be transformed into the image of Jesus Christ, the embodied holiness of God. This is what sanctification is all about.

As a foundation for what follows, I define sanctification thus:

Sanctification is that benefit of our union with Christ in which God, through the power and presence of the Holy Spirit, delivers us from our depraved natures by transforming us into the holy image of Jesus Christ through our participation in his death and resurrection.

The chapter will unfold by first explaining how sanctification is rooted in our union with Jesus Christ, and how this helps us to properly locate sanctification in the gospel. Second, it will explore the richness of sanctification in terms of its definitive and progressive aspects. To be sanctified, in other words, means that we are both already (definitively) sanctified in Christ and continually being (progressively) sanctified in Christ. Third, it will demonstrate that sanctification consists in our conformity to and transformation into the image of Jesus Christ. This means that sanctification can never be confused with moralism, and neither can it be reduced to a life of gratitude or imitation. It is, rather, God forging us into the likeness of Christ through our participation in his death and resurrection. Finally, the chapter will conclude with a section about what it means to say that we are called to participate in our sanctification. Here I look at the means that God uses, and that we are therefore called to use, as he transforms us into the likeness of his Son.

Union with Christ and Sanctification

In order to re-establish sanctification as an integral part of the good news of our salvation in Christ, let me first remind you of the basic thesis of this book: the central reality of our salvation is that through faith, by the power of the Holy Spirit, we enter into a vital, personal, and profoundly real union with the incarnate, crucified, resurrected Savior, Jesus Christ, through whom all the blessings of salvation flow to us. In light of this, we should ask: Is sanctification one of the blessings we receive in our union with Christ? Do we have good biblical reason to say that Jesus Christ is our sanctification or that we are sanctified “in him”?

An excellent place to begin answering these questions is 1 Corinthians 1:30, where Paul tells us that because of God we are “in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption.” Of the many blessings that Christ is to us, one is sanctification. Especially worthy of note in this passage is the assertion that Jesus “became to us . . . sanctification,” a phrase that suggests that he is more than merely our sanctifier—he is himself our sanctification.

Although it may at first be difficult to imagine how or why Jesus “became” sanctification to us if he was already perfectly holy, we should remember that he took on our human nature in order to present us holy before the Father: “For their sake I consecrate [or “sanctify”] myself, that they also may be sanctified in truth” (John 17:19). Thomas F. Torrance refers to this as the self-sanctification of Christ in the incarnation:

The holiness of the church is derived from God through Jesus Christ, through his self-sanctification or self-consecration in life and death on our behalf. He sanctified himself in the human nature he took from us, that we might be sanctified through the Word and truth of God incarnated in him.2

Again, this understanding points to the significance of the incarnation. Christ is uniquely our sanctification because in him alone the sanctification of our human nature has taken place by union with his divine life. What unholy humanity so desperately needs is union with the Sanctified One. As Anthony Hoekema has aptly put it, “If Christ is indeed our sanctification, we can only be sanctified through being one with him.”3

A cluster of biblical passages further establishes that sanctification is one of the salvific blessings of being united to Christ. Paul designates believers as “those sanctified in Christ Jesus” (1 Cor. 1:2). This designation takes a number of similar forms throughout his letters: “the saints” (2 Cor. 1.1), “the saints . . . in Christ Jesus” (Eph. 1:1), “the saints in Christ Jesus” (Phil. 1:1), “the saints and faithful brothers in Christ” (Col. 1:2), and those “sanctified . . . in the name of the Lord Jesus Christ” (1 Cor. 6:11). It is axiomatic for Paul that those joined to Christ are indeed the sanctified ones. It could hardly be any other way if Jesus has become sanctification to us (1 Cor. 1:30). There is no other way in which we can have sanctification, or become sanctified, than through and in Christ.

Our sanctification in Christ derives from the newness of life we have in him. We read that we are created anew in Christ: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17). To be in Christ is to have a newness of life founded in him. In Ephesians 2:10, we find that “we are [God’s] workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” Our new life, our holiness and sanctification, and our good works are all bound up with our being “in Christ.” It is no wonder, then, that Paul can write that God has predestined us “to be conformed to the image of his Son” (Rom. 8:29).

Paul’s teaching on being sanctified in Christ is surely an echo of what he heard from his Savior, perhaps something very similar to the striking words we find in John’s Gospel:

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. (15:4–5)

This passage is perhaps the clearest of all the biblical teachings that our “fruit-bearing,” which I take to be an integral part of what it means to be sanctified, comes about as a result of our being grafted into Jesus Christ, who is the source of our holiness. Apart from him, there is no possibility of our bearing fruit, for we are totally dependent on his life-giving nourishment.

Even if Martin Luther will forever be associated with the doctrine of justification by faith alone, his comments on this passage show that he also had a robust doctrine of sanctification by faith alone:

My holiness, righteousness and purity do not stem from me, nor do they depend on me. They come solely from Christ and are based only in Him, in whom I am rooted by faith, just as sap flows from the stalk into the branches. Now I am like Him and of His kind. Both He and I are of one nature and essence, and I bear fruit in Him and through Him. The fruit is not mine; it is the Vine’s.4

Luther’s words nicely summarize the teaching of Scripture on the relationship between union with Christ and sanctification, which relationship I wish to emphasize here. One of the benefits we receive in being joined to Jesus Christ is a newness of life through which we bear holy and righteous fruit. Sanctification therefore is not an addendum to salvation, and neither is it a quality of life that we can bring into existence, anymore than we can forgive our own sins or impute to ourselves Christ’s righteousness. Sanctification, like any other soteriological blessing, is a direct result of being joined to Christ in the glorious fullness of who he is.

This does not mean that we cannot, or should not, distinguish between the benefits we receive in Christ. We cannot and should not blur the distinction, for instance, between justification and sanctification; they are distinguishable benefits of being joined to Christ that bless us in unique ways. The same goes, as we shall see in the next chapter, for the blessing of adoption. Adoption should not be confused with either justification or sanctification, for it has its own unique privileges. Being joined to Christ does not make of salvation a mass of indistinguishable blessings. It helps us to see, rather, that Christ himself is the sum of all blessings to us. Thus, when we are united to him, we receive all that he is to us, never one blessing without the others.

The implications of this for how we think of sanctification are immensely significant. To put it as starkly as possible, there is no such thing as a Christian who is not sanctified in Christ, because Christ is himself our sanctification. We can no more fail to be sanctified in Christ than we can fail to be justified or adopted in him.5 Trying to separate justification from sanctification, John Calvin argued, is like trying to separate the heat of the sun from its light. The benefits of the sun can certainly be distinguished (they perform different functions), but they just as certainly cannot be separated; the one always accompanies the other.6 The same goes for the benefits of the Son: justification and sanctification can be distinguished (they perform different soteriological functions), but they cannot be separated; the one always accompanies the other. The reason they cannot be separated, Calvin argued, is because that would be equivalent to dismembering Christ:

Although we may distinguish between them [justification and sanctification], Christ contains both of them inseparably in himself. Do you wish, then, to attain righteousness in Christ? You must first possess Christ; but you cannot possess him without being made partaker in his sanctification, because he cannot be divided into pieces. . . . Since, therefore, it is solely by expending himself that the Lord gives us these benefits to enjoy, he bestows both of them at the same time, the one never without the other. Thus it is clear how we are justified not without works yet not through works, since in our sharing in Christ, which justifies us, sanctification is just as much included as righteousness.7

Here Calvin paints a graphic word picture that clearly communicates the fullness of sharing in Christ. If we share in him, we share in all that is his, because Christ’s saving benefits cannot be divorced from his person. Conversely, if we do not share in him, we share in nothing that is his, because “he cannot be divided into pieces.” The primary gift we receive in salvation is not this or that benefit; it is Jesus Christ in the fullness of his saving person.

As I noted in the previous chapter, evangelical Protestant thought has been marked by perennial debates over the relationship between justification and sanctification. The debates stem from an ambiguity about the relationship of Christ’s saving benefits to his person, a fissure between christology and soteriology. Such debates are sure to continue unabated so long as Christ’s benefits are thought of as separable from his person and so long as salvation is thought of as primarily something other than union with him.

MORTIFICATION AND VIVIFICATION

Among the reasons it is important to view the saving blessing of sanctification in the matrix of union with Christ is because doing so allows us to capture the full force of the biblical teaching that our sin-polluted existence is overcome through our participation in the death of Christ (mortification) and the resurrection of Christ (vivification). Christ assumed our flesh into his existence; thus, when we are joined to him, we are crucified, buried, and raised with him (Gal. 2:20; Eph. 2:6; Col. 2:12). In the previous chapter, we saw the benefits of this identification with Christ in terms of justification. When we are identified with him in his death and burial, our sins are forgiven and we are freed from condemnation. Likewise, when we are identified with him in his resurrection, we are vindicated and declared in the right. But we must not miss that the benefits of this identification with Christ in his death and resurrection extend also to our sanctification. In our union with him, Christ’s death and resurrection are the redemptive realities through which the dominion of sin is overcome in us and we are restored to newness of life. In other words, his death and resurrection are not to be thought of as merely historical events. They have present operative effects in the lives of those united to him.

Paul drives this point home in Romans 6, where he responds incredulously to an imaginary interlocutor who suggests that continual sinning by those who are justified might furnish the occasion for God to serendipitously manifest his grace: “Are we to continue in sin that grace may abound? By no means!” (vv. 1–2a). Paul’s incredulity is directed toward an apparently fundamental misunderstanding of the reality of salvation and its far-reaching, existence-altering effects: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (vv. 3–4).

It is important to note what Paul does not say in order to appreciate what he does say. In response to the absurd notion that God’s free grace in justification provides the possible occasion for continual sin, Paul does not say, “Do you not know that we all owe God a debt of gratitude for the fact that he has justified us freely in Christ?” Neither does he say, “Do you not know that our justification produces in us the effect of sanctification?” No, Paul’s answer stretches back to a more all-encompassing reality: our participation in the death, burial, and resurrection of Christ. The questioner has not understood what it means to be united to Christ.

Paul’s extended answer encompasses essentially two main points. The first is that by being united with Christ in his death, “we know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin” (v. 6). The second is that by being united to Christ in his resurrection, we are enabled to “walk in newness of life” and to live as “alive to God in Christ Jesus” (vv. 4, 11). Our participation in Christ’s death sets us free from the enslavement of sin, and our participation in his resurrection makes us alive to God in righteousness: “Paul makes it clear, by the sequence in this paragraph, that we can live a holy life only as we appropriate the benefits of our union with Christ.”8

Because it is a given for Paul that believers are united to Christ in his death and resurrection, his incredulity is perfectly understandable. He is not expressing the hope that believers might respond to God’s grace in obedient gratitude or that God’s freely justifying grace might provide an incentive to lives of holiness. Rather, he is insisting on the more fundamental, inescapable reality that believers are the present beneficiaries of the sanctifying effects of Christ’s death and resurrection.9

A similar grounding of sanctification in the death and resurrection of Christ occurs in the book of Colossians. After establishing in 2:12–13 that we have in fact been buried and raised with Christ, Paul writes:

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. (3:1–5)

Again, notice that the reality of our participation in Christ’s death and resurrection is the ground for the actual holiness of our lives (cf. 2:20). Paul is no instructor in morals or teacher of virtue; his conviction regarding the righteous lives of Christians rests in our incorporation into Christ, from whose death and resurrection flow the power for holiness. Indeed, Paul’s exhortations to holiness originate in his conviction that believers have already died and risen with Christ. Thus, he does not enjoin us to “live holy lives because Christ has died and has risen,” but to “live holy lives because you have already died and been raised with Christ!”

The significance of Christ’s death and resurrection, usually relegated to discussions of justification, needs to be recovered as the primary paradigm for understanding sanctification as well.10 Intriguingly, there are some conceptual similarities between justification and sanctification that bear pointing out, and that might prove helpful in thinking through the theo-logic of sanctification. As I noted earlier, justification consists of both a negative aspect, namely, the remission of sin and condemnation through the death of Christ (Rom. 8:1), and a positive aspect, namely, the declaration of righteousness through Christ’s life and resurrection (Phil. 3:9). Sanctification may be thought of similarly. It would be fair to say that sanctification consists of both a negative aspect, the putting to death of our sin and sin-nature through the death of Christ (Rom. 6:6; Gal. 2:20; Col. 3:3–5), and a positive aspect, rising to newness of life and holiness through the resurrection of Christ (Rom. 6:4, 11; Col. 3:1; Phil. 3:10). This way of conceiving the matter may provide a useful paradigm for appreciating the expansive, sanctifying effects of our union with Christ in his death and resurrection.

THE ROLE OF THE HOLY SPIRIT

If I were following conventional theological wisdom for a chapter on sanctification, I would have highlighted the role of the Holy Spirit by now. Conventionally, the work of Christ is highlighted in doctrines related to atonement, salvation, and justification, whereas the work of the Spirit is emphasized in the doctrine of sanctification. It is customary to think of Jesus as the Savior and the Spirit as the Sanctifier. While there is no doubt that the role of the Spirit in the sanctification of the church is crucial, I think the popular conception needs to be refined. The role of the Spirit in sanctification needs to be precisely defined lest we begin to imagine that his work somehow eclipses or replaces the work of Christ in our sanctification. Jesus does not send the Spirit to the church in order that she might become holy in Jesus’s absence. Rather, Jesus sends the Spirit in order that he, through the Spirit, might be present as her holiness.

Thus, the principal significance of the Spirit in sanctification is to mediate the presence and power of Jesus Christ, who is our sanctification. The reason for this, as we saw in Chapter 1, is that our union with Christ occurs through the power and indwelling presence of the Holy Spirit—the Spirit brings us into communion with the Holy One. The indwelling Holy Spirit is the “Spirit of Christ” (Gal. 4:6; Phil. 1:19). Paul elaborates on this point in Romans 8:9–11:

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

The Holy Spirit is vital to the holiness of believers because by his presence we are assured of the presence of the holiness of Christ, through whom we are dead to sin and alive to God.

The relationship between the Holy Spirit and Jesus Christ in our sanctification has been admirably captured by John Murray:

It is as the Spirit of Christ and as the Spirit of him who raised up Christ from the dead that the Holy Spirit sanctifies. We may not think of the Spirit as operative in us apart from the risen and glorified Christ. The sanctifying process is not only dependent upon the death and resurrection of Christ in its initiation; it is also dependent upon the death and resurrection of Christ in its continuance. It is by the efficacy and virtue which proceed from the exalted Lord that sanctification is carried on . . . it is by the Spirit that this virtue is communicated.11

The role of the Spirit as sanctifier is not diminished by this view. On the contrary, the Spirit’s role is brought to its full glory. As Jesus taught us in John 14, he sends the Spirit to dwell in us in order that we might be in Christ and he in us (cf. Eph. 2:22; 3:16–17). What greater honor could be accorded the work of the Spirit than this? We should go on to stress that the existence of the church herself is dependent on her communion with the Lord, brought about by the power and presence of the promised Spirit, who blesses the church with the inexhaustible riches of Christ. Through the Spirit we are baptized into Christ and become members of his body, equipped to love and serve each other in holiness with the gifts of Jesus Christ that come by the Spirit (Eph. 4:11; 1 Corinthians 12). The church reflects the image and holiness of Christ in the world through her participation in the Spirit of holiness who is the Spirit of the Lord Jesus Christ (2 Cor. 3:18).

[The Holy Spirit] only is the Spirit of holiness, he only the Spirit of truth; and therefore it is only through his presence and power in the church that it partakes of the holiness of Jesus Christ. . . . Because the church is the body of Christ in which he dwells, the temple of the Holy Spirit in which God is present, its members live the very life of Christ through the Holy Spirit, partaking of and living out the holy life of God. Therefore their personal holiness and all the qualities of the divine life and love found in their lives, are the fruits of the Holy Spirit.12

The role of the Holy Spirit in the sanctification of believers needs to be emphasized, but never in a way that suggests that the Spirit is an alternative or substitute for the presence of Jesus Christ, who not only is our sanctification, but through whose death and resurrection believers find the power and efficacy of their death to sin and newness of life.13 The Holy Spirit is so very crucial to our sanctification because it is through his empowering presence that we are sanctified in Christ Jesus, who sanctifies the church and will present her “to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Eph. 5:26–27).

Definitive and Progressive Sanctification

Theologians, in an attempt to distinguish between justification and sanctification, have often maintained that while justification is a once-for-all completed action, sanctification is marked by its progressive nature; it is an ongoing process of overcoming sin.14 There is some truth in this assertion, particularly regarding justification, yet the truth is more complex and wonderful than that.

As we pay attention to the biblical witness to our sanctification, we find that it has two aspects: it is both a definitive, once-for-all reality, and also a progressive, ongoing, lifelong process. Murray is frequently cited on this matter: “It is a fact too frequently overlooked that in the New Testament the most characteristic terms that refer to sanctification are used, not of a process, but of a once-for-all definitive act.”15 In order to gain a properly comprehensive view of the benefit of sanctification, it is important that we pay close attention to both of these aspects, for together they tell us something very important about what it means to be sanctified in Christ. The fact that our sanctification includes both a definitive aspect and a progressive aspect is best explained by the corresponding fact that our union with Christ is both definitive (we have been decisively united to Christ) and progressive (we are continually growing in our union with him). We have been irrevocably, indissolubly united to the whole Christ, and for that reason we continue to grow into the fullness of Christ throughout our lives.16

DEFINITIVELY SANCTIFIED IN CHRIST

Paul often addresses the church in a way that is initially surprising if we are prone to think of sanctification or holiness in merely progressive terms. As we noted above, he addresses believers as already having been sanctified in their present state (1 Cor. 1:2; 6:11). Believers are referred to as “saints” in Christ (Phil. 1:1; Col. 1:2; 2 Cor. 1:1) despite the persistent presence of sin in their lives. Many of us are conditioned to think of the sanctified state as the glorified condition of the believer in eternity, and to think of the designation “saint” as referring to one who has reached an elevated state of holiness achieved in a lifetime of good works. But we repeatedly run into Paul’s curious use of the past tense when referring to the sanctified state of believers and his startling habit of conferring sainthood on manifestly imperfect Christians.17 How do we account for these apparent anomalies?

We can do so only by referring back to the reality Paul assumes has taken place in the life of every believer—that every Christian has been united to the Sanctified One, Jesus Christ, and in this union has mysteriously and truly been crucified, buried, and resurrected with him (1 Cor. 1:30; Rom. 6:3–5; Col. 2:12; 3:1). In this union, our sinful nature has been put to death and we have been raised with Christ to newness of life. Even as we were dead in our trespasses and sins, God “made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus” (Eph. 2:5–6). In order that we might be sanctified, God has definitively, decisively put our sinful nature to death in Christ’s death and has given us new life in Christ’s resurrection. Our sanctification in Christ is definitive in nature precisely because our union with Christ is definitive in nature; because we have already been united to Christ, we have already been sanctified in him.18 Our holiness is bound up with his, and because he is the Holy One, we are by consequence the holy ones (saints) in him. We could no more be denied the status of having been sanctified in him than we could be denied the status of having been justified or cleansed in him: “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Cor. 6:11).

What does it mean that we have been definitively sanctified in Christ? It means that believers have experienced an actual, decisive break with the power of sin through their participation in Christ’s death, and have experienced an actual, decisive newness of life through their participation in his resurrection. We are “dead to sin and alive to God in Christ Jesus” (Rom. 6:11). “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17). This means that those in Christ have an actual newness of life; they have experienced a transformation or renewal of their very persons through their death-dealing and life-giving union with Christ.

This does not mean that Christians do not and will not struggle with sin or that they have entered into a state of sinless perfection. Such ideas flatly contradict biblical teaching. But we must insist that being sanctified in Christ means that we truly are new creatures in him: “Believers, therefore, should see themselves and each other as persons who are genuinely new, though not yet totally new.”19 This actual, new, sanctified existence that we have in Jesus Christ is the basis for a continual life of progressive holiness that culminates in our full and entire sanctification when we are glorified with Christ.

PROGRESSIVELY SANCTIFIED IN CHRIST

To be progressively sanctified in Christ means that believers experience the gradual, continual benefits of having already been sanctified in him. This means, most importantly, that we are being continually transformed, through a process of lifetime growth and struggle, into the likeness of Jesus Christ. “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor. 3:18).20

Why do we need continual, progressive transformation? It is because, as the Bible insists—and as our lives abundantly testify—we continue to struggle with and indulge our old sinful nature. We continue, inexplicably, to sin, despite the fact that we have been made holy in Christ. Indeed, if we should be brash enough to claim we have no sin, we only compound our sinfulness (1 John 1:8). Even after we are united to Christ, there remains within us a native desire to satisfy the passions of our fallen existence. In a titanic act of absurdity, we attempt to find life in the death-dealing corruption of our old existence in Adam. Wretched ones that we are! Who will deliver us from this body of death? (Rom. 7:24).

God already has delivered us by including us in Jesus Christ, through whom we already have died to sin and risen to new life. And God certainly will deliver us by completing what he began in us, transforming us more and more into the image of his Son (Phil. 1:6; Rom. 8:29). This gradual transformation in holiness happens only because, through the Spirit, we benefit more and more from our union with Jesus Christ and his holiness. We grow more and more into our Christ-existence. We are, therefore, to “grow up in every way into him who is the head, into Christ” (Eph. 4:15). This progress in holiness is the gradual destruction of our corrupt natures, a day-by-day, year-by-year, lifelong process in which God fulfills his promises in Christ Jesus to us: he will not leave us in our sin.21

Just as our definitive sanctification in Christ does not render our progressive sanctification redundant, neither does our progressive sanctification in Christ render our definitive sanctification unnecessary. Quite the contrary, for to think so would be to misunderstand the nature of our salvation in Christ. Just as we have already been united to Christ and so are justified, sanctified, and adopted, so we grow in ever-increasing intimacy with him: we are continually being forgiven, growing in holiness, and more closely bearing his likeness as his children. He is, after all, the constant source of our nourishment—the bread of life, the living water, and the life-giving vine. Having been sanctified in our union with him, we are to continue to live out the implications of that sanctifying union; we are to live in the reality of having been crucified and resurrected in Christ:

So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. (Rom. 6:11–13)

The “therefore” in this passage is all-important, for it tells us that our progress in holiness is grounded in our already having been united with Christ in his death and resurrection; we are dead to sin and alive to God in Christ. A similar argument appears in Colossians 3, where we read that on account of our death and resurrection in Christ, we are to “seek the things that are above” and “put to death . . . what is earthly in [us]” (vv. 1–5). In sum, when we were included in Christ, we actually died to sin through his death and actually rose to new life in his resurrection. Thus, we are to die to sin and present ourselves as alive to God. God’s plan of salvation is so wide and deep that he not only has made us new, but also is even now making us new through Christ.

We must insist, then, that sanctification is a work of God in Christ thought the Holy Spirit. God sanctifies us, for we cannot sanctify ourselves.22 Does this mean that we effectively play no role in our sanctification? It does not. I shall say more below about what it means that we are called to be holy, that we are consistently exhorted to live holy lives, and about how we are to pursue holiness. Let it suffice for now to say that God actively involves our whole persons in responsible participation in his act of making us holy. We are not called to make ourselves holy; we are called to live out the holiness he is working in us. And this, too, is our salvation: “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:12–13).23

Sanctification Means Reflecting the Image of Christ, Not Moralism

God is performing a beautiful re-creative act when he sanctifies us in Christ Jesus. To get to the heart of this amazingly good news, we must return to the beginning. The creation of humankind is accompanied by these sublime words: “So God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:27). The fact that humans were created as images of God himself is the most blessed honor accorded humankind.24 While there has not been widespread agreement about what exactly this image consists of,25 theologians in the orthodox Christian tradition have resolutely affirmed two things: humans were created in the image of God, and that image in humans has been distorted or even lost. It is in this distortion that the great tragedy of sin lies. In our fallen state, we no longer truly reflect the image of God; we are something less than what we were created to be—we are less than authentically human in our self-contradiction. We witness the horrifying effects of the distortion or loss of the imago Dei (“image of God”) on the first pages of the Old Testament and throughout the course of human history.

Amidst this tragedy of broken images—and the resultant bloodshed and deceit, faithlessness and shattered lives—a most extraordinary thing begins to be said about the One who bears our flesh:

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)

He is the image of the invisible God, the firstborn of all creation. (Col. 1:15)

He is the radiance of the glory of God and the exact imprint of his nature. (Heb. 1:3a)

If anything were good news to those of us who dwell in bodies of flesh, surely it would be this: someone exists among us who is the perfect image of God, and he is the Son of God and God himself; furthermore, he dwells in our flesh and is inviting us to partake of him and be united to him. Is it possible that God, in his mighty, patient, gracious, creative, and (literally) self-giving love, is actually re-creating us through Jesus Christ in order that we might truly be the blessed images of God again? It is, for that is exactly what God tells us: “For those whom [God] foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers” (Rom. 8:29).

To restore us to the imago Dei we were originally created to be—to restore us to our authentic humanity, in other words—God himselfbecame that which he created. In the incarnation, God disclosed himself perfectly through the Son; Jesus Christ is the fully human being, the perfect image of God. To restore us to our blessed state of true humanity, God joined us to his true image, and so we begin again to be who we were created to be. And this astounding, breathtaking turn of events lies at the root of our holiness: the essence and goal of our sanctification is reflecting the image of Jesus Christ.

We must firmly and vigorously reject, therefore, all notions of sanctification that can be reduced to “morality” and “ethics,” which notions are usually nothing more than self-styled righteousness. We also must reject, with equal firmness and vigor, the notion that God is pleased with our “moral goodness” or “virtuous character.” God, quite frankly, is not interested in our morality or virtue; he is interested in our reflecting his holiness. In fact, he contests our ability to determine right from wrong and good from evil.26 That is why sanctification is not, at bottom, a matter of psychology, physiology, or sociology (although it may involve any or all of these); it is a matter of christology. To put it another way, sanctification is not a matter of constructing ethical systems for the improvement of us or of our society; it is our participation in the holiness of Jesus Christ, who is “the exact imprint” of God’s nature. God is re-making us into his image, and he is doing so by uniting us to the One who is that image. Our sanctification is too precious, and sin is far too serious, to be hijacked by superficial notions of morality.27

In sanctification, we come face to face with the awe-inspiring reality that we are being “transformed . . . from one degree of glory to another” and that “Christ is [being] formed in [us]” (2 Cor. 3:18; Gal. 4:19). Of the many crucial ramifications of this reality, the following are a sample:

(1) Sanctification is a work of God. The primary reason that sanctification transcends moralism is that, while we may be able to achieve our moral programs, sanctification is received, not achieved. Our new life in Christ and all it entails—our re-creation, the crucifixion of our sinful nature, our definitive holiness—is given to us in our union with the Firstborn of all creation (Col. 1:15). We cannot become those who we are not. This is why the exhortations toward holiness in the New Testament are not exhortations to achieve holiness; they are exhortations to live out the holy existence we already have: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory” (Col. 3:1–4). We are not enjoined to make ourselves holy; we are enjoined to be who we already are in our union with the Righteous One. “It is a remarkable sentiment,” Calvin wrote, “that believers live out of themselves, that is, they live in Christ; which can only be accomplished by holding real and actual communication with him.”28

This does not mean that the Christian life is one of quietism, passive resignation, and waiting on God to do what we cannot. The Scriptures allow for no such misconception. Believers are commanded in the clearest possible terms to pursue holiness at all times and with all of their persons. But that is just the point: holiness is commanded for people who have been united to the Holy One, who have experienced the death and resurrection of Jesus Christ (Eph. 4:20–24). There is no passive resignation here, for we have been re-created to live in the power and freedom of Christ himself, and thereby to overcome our distorted images. John Williamson Nevin has captured this “passive activity” well:

The Christian is not called, either before or after his conversion, to form an independent holiness for himself; but only to receive continuously the stream of life that flows upon him from Christ. . . . And still this absolute passivity is at the same time the highestactivity; since Christ works, not without the man, but in the very inmost depths of his being, infusing into the will itself the active force of his own life.29

Neither can the sanctified Christian life be thought of, as it often is, as our response to God’s grace rather than as God’s grace itself. Such an idea leaves us in the precarious position of conjuring up incentives for holy living that simply cannot bear the weight of what God is doing in our lives. For instance, while it is true that Christians are to exhibit gratitude for God’s grace—thankfulness is indeed the proper posture of the saints—gratitude is not the foundation for our sanctification. After all, sanctification is itself something to be grateful for, and our consistent ingratitude is a state that needs sanctification! Even the imitation of Christ, a holy discipline in its own right, is not the sincerest form of flattery where God is concerned. Imitating Christ is not a way that we secure our holiness before God; it is the way we reflect our existence in Christ and as God’s beloved children (Phil. 2:1–5; Eph. 4:32–5:2).30

(2) Sin is a self-contradiction in the Christian life. When sanctification is understood as God’s act of re-creating us into his image through our union with Christ, we begin to see why sin in the church is handled (or should be handled) with deadly seriousness. Paul and John do not soft-pedal sin as if it were a mere moral lapse; they think of it as a contradiction of our existence. If we moralize sin, we will inevitably trivialize it, and having trivialized it, we will inevitably dismiss its seriousness altogether. We do more than transgress the law in our sin; we transgress the reality of our existence in Christ. We “de-create” what God has created and is creating.31

This explains the intense pastoral incredulity and exasperation we see in both apostles when they are confronted by habitual, blatant sin. They take for granted that believers have actually been united to Jesus Christ and have new life in him: “Do you not know that your bodies are members of Christ? . . . Do you not know that your body is a temple of the Holy Spirit within you?” (1 Cor. 6:15, 19); “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Rom. 6:3); “Do you not realize this about yourselves, that Jesus Christ is in you?” (2 Cor. 13:5); “No one who abides in him keeps on sinning” (1 John 3:6). Sin is horrific and incredible in the saints because it is an inversion of the reality that we have been re-created as holy images of God in Jesus Christ. We will never take sin seriously enough until we realize that it is an utterly absurd and outrageously foolish contradiction of reality.32

(3) Sanctification involves suffering. When sanctification deteriorates into the self-righteousness of morality, it leaves no room for the suffering and cross-bearing of the Christian. The Christian life is a “cruciform life” by reason of its conformity to Christ, who bore the cross in his own body. To be in union with Christ is to live as members of his body, and thus to be conformed in suffering to his image. Christ’s life was marked by suffering, cross-bearing, humiliation, and rejection, so the Christian should not be surprised (in fact, he may even find comfort) when his life also is marked by such trials. “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed” (1 Peter 4:12–13).33 Paul also strikes the consistent note in his letters that his suffering and trials are a sharing in the suffering and death of Christ, and proof that he belongs to Christ and is reflecting Christ:

For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. (2 Cor. 1:5)

. . . always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. (2 Cor. 4:10–11)

. . . that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Phil. 3:10–11)

Suffering, persecution, trials, and rejection are marks of the Christian life because they marked Christ’s own life. As Luther wrote:

The holy Christian people are externally recognized by the holy possession of the sacred cross. They must endure every misfortune and persecution, all kinds of trials and evil from the devil, the world, and the flesh . . . by inward sadness, timidity, fear, outward poverty, contempt, illness, and weakness, in order to become like their head, Christ.34

While the world may applaud our moral aspirations, our sanctifying conformity to Christ may invite its derision. “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18–19). Christ’s life and death are repulsive to the world because he perfectly reflects the holy image of God, and that image is an indictment of our perverted humanity. Just as God made himself known through the suffering, persecution, humiliation, and death of Christ, we can expect that God will continue to make himself known in the same way through Christ’s body, the church.35 His power is made perfect in weakness (2 Cor. 12:9). We are, after all, being transformed into the image of Christ.

Living in Light of Our Union with Christ

One of the greatest honors and blessings afforded the church is God’s invitation and command to participate in his re-creative, transforming work in our lives. By joining us to Christ our sanctification, he liberates us to delight in his holiness and to image Christ in the world. To these ends, God has instituted various blessed means that we are called to employ as we grow up into Christ.36

(1) Faith. Faith is not only the instrument through which we initially grasp and appropriate Christ; it is also the means by which we continually enjoy his sanctifying presence. As Calvin put it, “Not only does [Christ] cleave to us by an indivisible bond of fellowship, but with a wonderful communion, day by day, he grows more and more into one body with us, until he becomes completely one with us.”37 As we grow in faith, we are transformed into the fullness of Christ (Col. 2:6–7; Eph. 4:11–13). Because sin is so firmly rooted in our failure to believe what we confess, sanctification is, in large part, a matter of bolstering our faith so that we have assurance of who we are in Christ and the conviction to live what we believe: “I believe; help my unbelief!” (Mark 9:24). This is why the preaching of the gospel starts in the church.38

(2) The written Word of God. The church is nourished through the Word as we encounter Jesus Christ there, “clothed with his gospel.”39Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17). We study, meditate and reflect upon, and obey the Word, because “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Tim. 3:16–17). By attentively hearing and reading the Word, we grow in our knowledge of (not merely about) Christ, and live out the purpose for which we were created in him: holiness (Eph. 1:4; 2:10). We receive Christ through his Word and continue to live in him through his Word: “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught” (Col. 2:6–7).

(3) The body of Christ. As believers are united to Christ, they are simultaneously united to each other in a living, vital, organic fellowship (1 Cor. 12:12, 27). Our holiness is, therefore, wrapped up in the holiness of the other limbs and organs of Christ’s body. Sanctification is no individual affair, for our holiness (and unholiness) is affected by, and affects, the holiness of the body (1 Cor. 5:6; 8:12). If our union with Christ is in fact a profoundly real, personal union, then it follows that our union with each other is the same. We grow in holiness together: “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Eph. 4:15–16). Our participation in Christ is where sanctification happens, and that participation is a bodily affair.40

(4) The Lord’s Supper. Just as baptism is the sacrament through which we are included in the death and life of Christ,41 so in the Lord’s Supper we continue to receive, and be nourished by, the crucified, resurrected Christ. Our participation in the body and blood of Christ is an ongoing participation in his holy presence (1 Cor. 10:16). This is so true that our failure to recognize the reality of this participation is a profaning of the body and blood of the Lord (1 Cor. 11:27–29). Just as we received (and receive) Christ through the preached Word, we continue to grow into him, and with each other, through the visible word, the Supper: “Therefore, let it be regarded as a settled principle that the sacraments have the same office as the Word of God: to offer and set forth Christ to us, and in him the treasures of heavenly grace.”42

(5) God’s law.43 There is some confusion about the role of the law in the life of the Christian; some believers even dismiss the Ten Commandments as unnecessary or irrelevant to life in Christ. Such a position is not consonant with the evangelical Protestant tradition.44 The law, to be sure, has been fulfilled in Christ and, as such, no longer stands against us as an indictment of our unrighteousness (Col. 2:13–14); Christ is our law-fulfilling righteousness (Rom. 3:21–24). However, we are freed from the death-dealing effects of the law through his death and resurrection so that we might live in the holiness of Christ. It is just here that we must remember that Christ is our sanctification, in part, because he is the fulfillment of the law (Matt. 5:17–18): Christ himself is the embodiment of that law. Our conformity to Christ is, thus, conformity to the law, which Christ loved (John 15:10) and the psalmists cherished (Psalms 1, 19, 119) precisely because the law is an expression of God’s holy character. So the church, freed from the threats of the law, cherishes, follows, and loves God’s law as a revelation of who God is.

Conclusion

Salvation is good news, not only because God justifies us in Christ, but also because he sanctifies us in Christ. To overcome our corrupt, sinful natures, God through his Spirit unites us to Jesus Christ—who is our sanctification—and includes us in his sin-destroying, life-giving death and resurrection. In and through the death and resurrection of Christ, we have already been made holy, and we are also being made holy, in order that we may be transformed into the very image of God himself, Jesus Christ. God calls us and commands us to participate in this astonishing, image-restoring, re-creative work by exercising our newfound freedom, power, and humanity in Christ.

Chapter 4 of One with Christ: An Evangelical Theology of Salvation Paperback by Marcus Peter Johnson (Posted with permission)

1 One often hears comments like this: “Christ saves us, and we respond to that salvation in obedient gratitude.” John Piper’s caution against the “debtor’s ethic” is relevant here: “The debtor’s ethic has a deadly appeal to immature Christians. . . . The Christian life is pictured as an effort to pay back the debt we owe to God. The admission is made that we will never fully pay it off, but the debtor’s ethic demands that we work at it. Good deeds and religious acts are the installment payments we make on the unending debt we owe God. . . . God wants us to be grateful to Him for what He has done, but He doesn’t want us to thank Him by thinking it is our duty to try and work for Him, paying Him back.” (Brothers, We Are Not Professionals [Nashville: B&H, 2002], 34).

2 Thomas F. Torrance, Atonement: The Person and Work of Christ, ed. Robert T. Walker (Downers Grove, IL: IVP Academic, 2009), 386.

3 Anthony Hoekema, Saved by Grace (Grand Rapids: Eerdmans, 1989), 62.

4 Martin Luther, in Luther’s Works, 55 vols., gen. ed. Jaroslav Pelikan (St. Louis: Concordia Publishing House; Philadelphia: Fortress Press, 1955–1975), Vol. 24, 226.

5 The Scottish Confession of 1560 is clear on this point: “For this we most boldly affirm, that it is blasphemy to say that Christ Jesus abides in the heart of those in whom there is no spirit of sanctification” (Article XIII) (cited in James T. Dennison Jr., Reformed Confessions of the 16th and 17th Centuries in English Translation: Vol. 2, 1552–1566 [Grand Rapids: Reformation Heritage Books, 2010]).

6 John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, Library of Christian Classics, Vols. 20–21 (Philadelphia: Westminster, 1960), 3.11.6.

7 Ibid., 3.16.1 (emphasis added).

8 Douglas J. Moo, The Epistle to the Romans, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), 391.

9 The interpretation of Romans 6 by many commentators has suffered (in my view) from a failure to see that Paul does not refer his readers back to their justification to explain their sanctification, but back to their union with the crucified, resurrected Christ. As important as justification is to Paul’s thinking in general, and to his letter to the Romans in particular, the more basic soteriological category for Paul is union with Christ.

10 Calvin taught that sanctification consists of two parts, mortification and vivification: “Both things happen to us by participation in Christ. For if we truly partake in his death, ‘our old man is crucified by his power, and the body of sin perishes’ (Rom. 6:6), that the corruption of original nature may no longer thrive. If we share in his resurrection, through it we are raised up into newness of life to correspond with the righteousness of God” (Institutes, 3.3.9). Calvin’s successor, Theodore Beza, taught similarly that sanctification is a direct result of the indwelling Christ, through whom we experience mortification, burial, and resurrection (see Beza’s Confession of 1560, in Dennison, Reformed Confessions, Vol. 2, 260–61). Not surprisingly, the Heidelberg Catechism ties together the renewal of our nature with our participation in Christ’s death and resurrection (Questions 43 and 45). Again, not surprisingly, we read the following in the Westminster Confession of Faith, Chapter 13: “They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them” (in Philip Schaff, ed., Creeds of Christendom, Vol. 3: Evangelical Creeds [Grand Rapids, Baker, 1966], 629, emphasis added). In the Westminster Larger Catechism, Question and Answer 75, the Spirit is said to apply the death and resurrection of Christ to God’s people in their sanctification. What is surprising is the relative difficulty one encounters in finding other authoritative sources that clearly articulate sanctification in such a manner. More often than not, even in otherwise excellent works, sanctification (or good works or holiness) is said to come from “faith” or the Spirit, with little or no mention of the fact that sanctification is the work of Jesus Christ for us and in us by the power of his death and resurrection.

11 John Murray, Redemption Accomplished and Applied (Grand Rapids: Eerdmans, 1996), 147–48.

12 Torrance, Atonement, 386–87.

13 Karl Barth asks, “Why is it that he is the Holy Spirit per definitionem? . . . The answer is staggering in its simplicity. He is the Holy Spirit in this supreme sense—holy with a holiness for which there are no analogies—because He is no other than the presence of Jesus Christ Himself” (Church Dogmatics, IV.2, cited in Andrew Purves and Charles Partee, Encountering God [Louisville, KY: Westminster John Knox, 2000], 47–48).

14 Millard J. Erickson writes, “Justification is an instantaneous occurrence, complete in a moment, whereas sanctification is a process requiring an entire lifetime for completion” (Christian Theology [Grand Rapids: Baker, 1998], 982).

15 John Murray, Collected Writings, 2:277, cited in Hoekema, Saved By Grace, 203.

16 It may be helpful, in this sense, to think of our salvation in terms of a marriage union. A marriage is both a definitive act of union and a union that ought to grow continually in intimacy, faithfulness, and self-giving.

17 When we reserve the title “saint” only for those whom we judge to be of exemplary holiness, or those whom we believe have “earned” the title by virtue of a lifetime of virtuous living, we do a serious injustice to the biblical teaching on sainthood.

18 Hoekema refers to both objective and subjective sides of our definitive sanctification. Because we were included in Christ before the foundations of the world, there is a sense in which we objectively died and rose with Christ in his historical death and resurrection: “Christ must never be thought of apart from his people, nor his people apart from him.” Subjectively, we experience the reality of this death and resurrection in our present lives when we appropriate Christ through faith by the power of the Holy Spirit (Saved By Grace, 204–5).

19 Ibid., 205 (emphasis in original). Hoekema makes an important distinction between positional and definitive sanctification. Some have held that our holiness in Christ is “positional,” in that the holiness of Christ is imputed to the believer in a legal, judicial sense. But this seems to conflate sanctification with justification. Definitive sanctification, on the other hand, allows sanctification to remain sanctification—it insists that the believer is genuinely, actually transformed by being joined to Christ.

20 Calvin called our gradual transformation into the image of Christ “the design of the gospel” (John Calvin, Calvin’s Commentaries [Edinburgh: Calvin Translation Society, 1844–56; reprinted in 22 vols., Grand Rapids: Baker, 2003], 2 Cor. 3:18).

21 I have always been comforted and encouraged by Calvin’s insight on the progress of our sanctification: “In this way it pleases the Lord fully to restore whomsoever he adopts into the inheritance of life. And indeed, this restoration does not take place in one moment or one day or one year; but through continual and sometimes even slow advances God wipes out in his elect the corruption of the flesh” (Institutes, 3.3.9).

22 As John Webster asserts, “The sanctifying Spirit is Lord; that is, sanctification is not in any straightforward sense a process of cooperation or coordination between God and the creature, a drawing out or building upon some inherent holiness of the creature’s own. Sanctification is making holy. Holiness is properly an incommunicable divine attribute; if creaturely realities become holy, it is by virtue of election, that is, by a sovereign act of segregation or separation by the Spirit as Lord” (Holy Scripture: A Dogmatic Sketch [Cambridge: Cambridge University Press, 2003], 27, emphasis in original).

23 This leads me to recall Torrance’s refrain: “‘All of grace’ does not mean ‘nothing of man’, but the very reverse, the restoration of full and authentic human being in the spontaneity and freedom of human response to the love of God” (The Mediation of Christ [Colorado Springs, CO: Helmer and Howard, 1992], 95).

24 Herman Bavinck highlights the important idea that “a human being does not bear or have the image of God but . . .  he or she is the image of God” (Reformed Dogmatics, Vol. 2 [Grand Rapids: Baker, 2004], 554–55). This means, first, that the image is not some virtue in God but God himself who is the archetype of man, and, second, that nothing in the human being is excluded from the image of God; the image extends to the whole person.

25 See Anthony Hoekema, Created in God’s Image (Grand Rapids: Eerdmans, 1986), 33–65, for an excellent historical overview.

26 “But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Gen. 3:4–5); “And a ruler asked him, ‘Good Teacher, what must I do to inherit eternal life?’ And Jesus said to him, ‘Why do you call me good? No one is good except God alone’” (Luke 18:18–19). Christians do well to speak of “holiness” rather than “morality.”

27 The distinction I am making here between morality and holiness is exemplified by the fact that the religious/moral leaders of Jesus’s day (and ever since) were blind to the fact that Jesus was the embodiment of perfect holiness—they even thought he was demonic! This should give us pause: What was the moral/religious standard to which they were subjecting Jesus? As my doktorvater, Victor Shepherd, is fond of pointing out, the opposite of evil is not good; the opposite of evil is God. Good and evil are not philosophically generated ethical abstractions. Rather, they are theologically generated (or, better, divinely revealed) personal, relational categories. There is no knowledge of good and evil apart from knowing God—there is only morality, which is usually nothing more than self-styled righteousness. No wonder, then, that so many were offended at the Son of God.

28 Commentaries, Gal. 2:20.

29 John Williamson Nevin, The Mystical Presence: A Vindication of the Reformed or Calvinistic Doctrine of the Holy Eucharist, American Religious Thought of the 18th and 19th Centuries, Vol. 20 (New York: Garland, 1987), 235 (emphasis in original).

30 We do not imitate Christ in order to first become like him; we imitate Christ because we are in him. For Luther, Christ is always a gift to be received before he is an example to be followed, and that order is crucial: while Christ’s example may be important, “this is the smallest part of the gospel, on the basis of which it cannot yet even be called gospel. For on this level Christ is of no more help to you than some other saint. His life remains his own and does not as yet contribute anything to you. In short this mode (of understanding Christ merely as example) does not make Christians but only hypocrites. . . . The chief article and foundation of the gospel is that before you take Christ as an example, you accept and recognize him as a gift, as a present that God has given you and that is your own. . . . Now when you have Christ as the foundation and chief blessing of your salvation, then the other part follows: that you take him as your example, giving yourself in service to your neighbor just as you see that Christ has given himself for you” (“A Brief Instruction on What to Look for and Expect in the Gospels,” in Works, Vol. 35, 119–20).

31 See Steve Jeffrey, Michael Ovey, and Andrew Sach, Pierced for our Transgressions: Rediscovering the Glory of Penal Substitution (Wheaton, IL: Crossway, 2007), 110–117.

32 Cornelius Plantinga writes: “Sin is both wrong and dumb. Indeed, whenever the follies are playing, sin is the main event. Sin is the world’s most impressive example of folly” (Not The Way It’s Supposed to Be: A Breviary of Sin [Grand Rapids: Eerdmans, 1995], 121). Plantinga notes that in the Prophetic Books sin is viewed as outrageous folly, “like pulling the plug on your own resuscitator” (125). Barth provocatively refers to sin as an impossibility: “[Sin] has no basis. It has, therefore, no possibility—we cannot escape this difficult formula—except that of the absolutely impossible. How else can we describe that which is intrinsically absurd, but by a formula which is logically absurd? Sin is that which is absurd, man’s absurd choice and decision for that which is not” (Church Dogmatics, ed. G. W. Bromiley and Thomas F. Torrance [Edinburgh: T&T Clark, 1966; repr., Peabody, MA: Hendrickson, 2010], 4/1, 410).

33 Of course, only Christ’s death and suffering have atoning efficacy, but when we suffer in the name of Christ we are indeed sanctified.

34 Luther, “On the Councils and the Churches,” in Works, Vol. 41, 164. Luther believed that suffering was a true mark of the church.

35 Startlingly, Paul writes, “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col. 1:24). We need to make room for this in our doctrine of sanctification.

36 To this list we may have added many other sanctifying means, such as prayer, suffering, marriage, and self-denial.

37 Institutes, 3.2.24.

38 We must not overlook the fact that Paul was eager to preach the gospel to the church (Rom. 1:15), as well as to those outside the church.

39 Calvin, Institutes, 3.2.6.

40 See Chapter 7 for a more extended discussion on the living reality of the church.

41 See Chapter 8 for an elaboration of this point.

42 Calvin, Institutes, 4.14.17 (emphasis added). See Chapter 8 for further discussion of the living reality of the sacraments.

43 For the sake of simplicity and brevity, I have equated the law of God with the Ten Commandments here.

44 The catechisms of Luther, Calvin, Heidelberg, and Westminster (to name just a few) all contain expositions of the Ten Commandments, assuming the sanctifying function of the law in the life of the Christian.

Chapter 4 of One with Christ: An Evangelical Theology of Salvation Paperback by Marcus Peter Johnson (Posted with permission)

The Nature of Sanctification and Gospel Holiness

by John Owen

(Classic excerpt from Owen on the Holy Spirit, chapters 14-19)

Paul's prayer for Christians is that the God of peace would sanctify them completely (1 Thess. 5:23). His assurance is that 'he is faithful, who will do it' (v. 24).

From this prayer we learn firstly, that the one who sanctifies us is God. As God gave us our beings, so he gives us our holiness. It is not by nature but by grace that we are made holy. Secondly, we learn that the one who sanctifies us is emphatically declared to be God himself. If God does not do it, no?one else will. And thirdly, we learn that the one who sanctifies us is the 'God of peace' (Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; Hel). 13:20).

Sanctified by the God of peace

Sanctification is a fruit of that peace with God which he has made and prepared for us byJesus Christ. 'God was in Christ reconciling the world to himself' (2 Con. 5:19).

God, by sanctifying our natures, keeps that peace which we have with him. It is holiness that keeps up a sense of peace with God, and prevents those spiritual sins which still tend to break out from the corrupt nature still left within us. So God, as the author of our peace, is also the author of our holiness.

He will sanctify us completely, that is, entirely. No part of us will be left sinful or under the power of sin. Our whole nature is the subject of this work. He will make holy every part of us. And this work will eventually be perfected.

Paul prays, first, that our whole natures, our entire spirit, soul and body should be sanctified, and then he prays that we should be preserved blameless in the peace of God at the coming of our Lord Jesus Christ. This, he would have Christians know, is the whole purpose of our sanctification.

Sanctification the Spirit's work

Sanctification, then, is the direct work of the Holy Spirit on our whole nature. It proceeds from the peace made for us by Jesus Christ. By this peace with God through Jesus Christ, we will be preserved blameless, or be kept in a state of grace and continual acceptance with God, according to the terms of his covenant, to the end.

But before we go any further we must realize that there are two sorts of sanctification. There is that sanctification by which people or things are dedicated, consecrated, or set apart for the service of God, by his appointment. Such persons or things are in Scripture called holy. There is also that sanctification which is a ruling principle of holiness imparted to our natures, resulting in a life of holy obedience to God. We are now considering the second sort.

What, then, is holiness? Holiness is nothing but the implanting, writing and living out the gospel in our souls (Eph. 4:24). The gospel is the 'truth which is according to godliness' ('Titus 1 :1). Jesus prayed, 'Sanctify them by your truth. Your word is truth' (John 17:17). This is 'the truth that shall make you free' (John 8:32).

Evangelical holiness is a fruit wrought in us by the Spirit of sanctification. Holiness, therefore, is a mystery to fleshly reason (Job 28:20?23,28; 1 Cor. 2: 11, 12).

True holiness

Believers are often ignorant of true holiness. They do not fully understand its true nature, its origin or the fruits it produces. It may seem strange that though all believers are made holy they should not understand what is wrought in them and what abides in them.

But do we understand our own creation (Psa. 139:1316)? This work of holiness in us is wonderful. It is a supernatural work and is known only by supernatural revelation.

We must not be deceived by a false holiness. Holiness is not just a reformed life.

Holiness is not only for this life, but goes on with us into eternity and glory. Death has no power to destroy holiness. The activities of holiness are indeed momentary and transient, but their fruits last for ever in their reward (Rev. 14:13; Heb. 6:10). Holiness lasts for ever and enters into glory with us (1 Cor. 13:8).

Holiness reveals something of the spiritual and heavenly glory even in this world (2 Cor. 3:18). The true believer is 'all glorious within' (Psa. 45:13). Holiness, then, is a glorious work of the Holy Spirit.

God 's purpose in the gospel

God's first purpose in and by the gospel is to glorify himself, his wisdom, goodness, love, grace, righteousness and holiness by Jesus Christ, and that for ever (Eph. 1:5, 6). But the gospel simultaneously reveals the love and grace of God to lost sinners which is brought to us by the mediation of Jesus Christ. And it is only by Jesus Christ as God incarnate that God will be glorified and sinners saved (Acts26:18).

The purpose of the gospel is also to persuade men by the preaching of the truth and the encouragement of the promises to renounce their sins and all other ways of satisfying God, and to receive by faith that way of life and salvation which by the gospel is preached to them ( 2 Cor. 5:18?21; Colt 1:25?28).

The purpose of the gospel is also to be the means of bringing and giving to sinners a right and title to that grace and mercy, that life and righteousness, revealed and offered to them by the gospel (Mark 16:16). It also reveals the way and means of imparting the grace and strength of the Holy Spirit to the elect, enabling them to believe and receive salvation (Gal. 3:2).

The purpose of the gospel is also to bring believers into union with Christ as their spiritual and mystical head and to fix their hearts and souls in faith, trust, confidence and love directly on the Son of God as incarnate, and as their mediator (John 14:1). It is to invite and encourage lost sinners to believe and accept the way of grace, life and salvation by Jesus Christ.

Cod requires us to be holy. He requires us to use constantly all those means he has given us by which holiness may be attained and increased.

What God requires

God does not require us to make atonement or satisfaction for our sins ? although that is what guilty condemned sinners think (Mic 6:6, 7). But in the gospel there is offered an unconditional free pardon for sins. No satisfaction or compensation is required by God to be made by them. Christ has made a full and perfect atonement for sins. Any attempt to atone for our own sins instead of trusting in Christ's atonement is to trample over the gospel (2 Cor. 5:18?21).

What God does require is for us 'to do justly, to love mercy and to walk humbly' with him (Mic. 6:8). He does not require us to make ourselves righteous in order to be justified, because we are freely justified by his grace (Rome 10:3, 4; 3:24, 28; 8:3, 4).

God does not require us to purchase or merit life and salvation for ourselves (Eph. 2:8, 9; Titus 3:5; Rom. 4:4; 6:23; 11:6; Luke 17:10). Nor does he require of us good works to atone for our sins or works of supererogation to atone for the sins of others (Luke 17:10; Gen. 17:1).

God has promised to sanctify us, to work this holiness in us; he does not leave us to do it by our own ability and power (Jer. 31:33; 32:39, 40; Ezek. 36:26, 27).

God commands us to be holy and he promises to make us holy.

The believer's response

What, then, should be our response to God's command to be holy? Our first response should be that we make this duty a matter of conscience because it comes to us with all God's authority. Holiness must arise from obedience or it is not holiness. Our second response must be to see how reasonable this command is. Thirdly, we must love this command because it is holy and just and good and because the things it requires are right, easy and pleasant to the new nature.

And what should be our response to the promise that God will make us holy? Firstly, we must remember our utter inability to obey the command to be holy. Then we must see that our sufficiency is in God. Secondly, we must adore that grace which has promised to do in us what we are unable to do ourselves. Thirdly, we must pray in faith, believing God's promise to make us holy, and look to him to supply us with all grace necessary to walk in holiness. Fourthly, we should pray specially for that grace to keep us holy in times of temptation and when called to carry out special and difficult duties.

Finally, we must never forget that it is the Holy Spirit who sanctifies all believers, and who produces all holiness in them. (Psa. 51:10?12; Ezek 11:19; 36:25?27; Rom. 8:914; 1 Cor. 6:11; 1 Pet. 1:2; Isa. 4:4; 44:3, 4; Titus3:4, 5).

Sanctification a Lifelong Work

Sanctification is the complete renewal of our natures by the Holy Spirit, by which we are changed into the image of God, through Jesus Christ. It is the work of the Holy Spirit on the souls of all believers. Their natures are purified from the pollution of sin. It is the renewing of our natures into the image of God. So we are enabled to obey God firstly by an inward, spiritual, ruling principle of grace, and secondly by virtue of the life and death of Jesus Christ according to the terms of the new covenant, by which God writes his laws in our hearts and enables us to obey them by the Holy Spirit indwelling us.

Holiness described

Holiness is a holy obedience to God arising from a renewed nature. This holy obedience is by Jesus Christ and according to the terms of the covenant of grace.

This work of sanctification differs from regeneration. Regeneration is instantaneous. It is one single creating act, whereas sanctification is progressive. It is begun at the moment of regeneration and is continued gradually (2 Peter 3:17,18; 2 Thessalonians. 1:3; Colossians 2:19; Philippians 1:6).

Holiness is like seed sown in the ground. It grows gradually into a full plant.

GRACES INCREASED

The work of holiness is carried on in us by increasing and strengthening those graces of holiness which we have received and by which we obey. Whatever duties towards God men may perform, if they are not motivated by faith and love, they do not belong to that spiritual life by which we live to God. (Luke 17:5; Ephesians. 3:17; 1 Thessalonians. 3:12, 13).

The Holy Spirit does this in three ways.

First, the Holy Spirit does this work of holiness by stirring up these graces within us. The more he stirs up these graces in us, and the more we are moved to holy living by them, the more they become a habit in us. And the stronger the habit, the stronger is the power of these graces in us. In this way the Holy Spirit causes them to grow daily in us (Hosea 6:3).

The Holy Spirit stirs up the graces of faith and love in two ways. He does so morally by the ordinances of worship and preaching by which the proper objects of faith and love are put before us (John 16:14, 15; 14:26; Hebrews. 4:2). He does so by dwelling in believers and thus preserving in them the root and ruling principle of their graces by his own direct power (Galatians 5:22, 23; Philippians 2:13).

Secondly, the Holy Spirit does this work of holiness by supplying believers with experience of the truth, reality and excellence of the things that are believed. The experience of the reality, excellence, power and effectiveness of the things that are believed is an effectual means of increasing faith and love. So God expostulates with his church (Isaiah. 40:27, 28; 2 Corinthians. 1:4; Romans. 12:2; Colossians 2:2; Psalms. 22:9, 10).

It is the Holy Spirit who gives us all our spiritual experiences for in them lies all our comfort. The Holy Spirit comforts believers by making the things they believe a powerful reality to them (Romans. 5:5).

Thirdly, the Holy Spirit does this work of holiness by strengthening these graces in us. (Zechariah 12:8; Ephesians. 3:16, 17;

GRACES ADDED

The Holy Spirit also does this work of holiness by adding one grace to another. There are some graces which are stirred up only occasionally because they are not always as necessary to the life of grace as faith and love.

Holiness is thus strengthened and grows by adding one grace to another, until like a fully grown plant it is seen in all its glory (2 Pet. 1:5-7).

What is necessary is our utmost diligence and effort to add to faith all these other graces. What Peter is saying is that every grace is to be exercised at its proper time and in its appropriate situation. This adding of graces is from the Holy Spirit, who adds them in three ways.

Firstly, he adds these graces by ordering the appropriate situation according to his sovereign rule over all things, and then bringing us into that situation so that the particular grace needing to be exercised is called into action (James 1:2-4).

Secondly, he adds these graces by reminding us of our duty and showing us what grace needs to be exercised in this particular situation (Isaiah. 30:21).

Thirdly, he adds these graces by stirring up and bringing into activity all graces needed in any particular situation.

It is the Holy Spirit who works all this in us and freshens up his graces in us, as a gardener freshens up his plants by watering them (Isaiah. 27:3; Galatians. 2:20).

Christ the source of holiness

Our holiness comes from the spring and fountain of all grace that is in Christ Jesus, the head of the body (Colossians 3:3). As the whole body derives strength and ability from the head, so by the Holy Spirit all the supplies of holiness in our head, Jesus Christ, are brought to every member of his body (Cot. 2:19). As the branch is nourished by the vine out of which it grows, and by that nourishment is able to bear fruit, so we, being grafted into Christ, receive from him all necessary supplies of holiness to bear fruit to his glory. And these supplies of holiness are brought to us and made effective in us by the Holy Spirit. So God warns us not to become proud, but to remember that we were grafted into Christ by grace, and from him we receive all necessary supplies of grace (Romans. 11:20).

Objection. If God works every good work of holiness by himself, and if, without his working in us, we can do nothing, then what is the point of diligence, duty and obedience?

Answer 2 Peter 1:3. Knowing this great truth, says Peter, we ought to let it motivate us and encourage us to all diligence to make ourselves holy (v. 5). So two things are required. First, that we wait on God for supplies of his Spirit and grace, without which we can do nothing, and secondly, when those supplies arrive, we must be diligent in our use of them. Without supplies from base, an army cannot fight effectively. Rut when supplies arrive every soldier is called to do his duty diligently.

As trees and plants have the ruling principle of growth in themselves, so does grace (John 4:14). And as a tree or plant must be watered from above or it will dry up and not thrive and grow, so grace must be watered from above.

The growth of trees and plants takes place so slowly that it is not easily seen. Daily we notice little change. But, in course of time, we see that a great change has taken place. So it is with grace. Sanctification is a progressive, lifelong work (Proverbs. 4:18). It is an amazing work of God's grace and it is a work to be prayed for (Romans. 8:27).

THE HOLY SPIRIT TEACHES AND ENABLES US TO PRAY

The Holy Spirit teaches and enables us to pray by giving us a special insight into the promises of God and the grace of his covenant. So when we see spiritually the mercy and grace God has prepared for us, we know what to ask for.

The Holy Spirit teaches and enables us to pray by making us aware of our need which drives us to God who alone can meet that need.

The Holy Spirit teaches and enables us to pray by creating and stirring up in us desires arising from the new work of creation he has done in us. New-born creatures need to be loved, cared for, fed and exercised in order to grow up healthy and strong!

The answer to all our prayers is our complete sanctification. Many complain that sanctification seems to come to a full stop later in the Christian life. Then the soul appears to be like a desert, barren and dead, which is quite opposite to their experience in the early years of their Christian life. But they must understand that while it is natural for grace and holiness to grow up to perfection, it will not grow if its growth is not helped but hindered. Sinful negligence and self-indulgence, or love for this present world, hinders this growth in grace. It is one thing to have holiness really growing and thriving in the soul; it is quite another for that soul to know it and be satisfied with it.

If we assume that the believer is not neglecting all means to the growth of holiness, then he may be helped by the following.

Holiness, being the subject of so many gospel promises, must be received by faith. The promise is that those who are partakers of the covenant will grow in holiness. Holiness depends on God's faithfulness, and not on our feelings or awareness of it. We must put our faith in God's faithfulness.

It is our duty to grow and thrive in holiness. Now what God requires of us, we are to believe he will help us to achieve. But we must not only believe he will help us, but we must also believe that he is now helping us. We must not rely on our feelings or whether we are aware of being more holy or not.

THE GROWTH OF HOLINESS IS MYSTERIOUS

The work of holiness is secret and mysterious (2 Corinthians: 4:16). As the outward man is slowly dying and we are not often aware of it, so it is with the growth of grace in the inward man. We should pray as David did, 'Search me, O God, and know my heart; try me, and know my anxieties; and see if there is any wicked way in me, and lead me in the way everlasting' (Psalms. 139:23, 24). In other words, 'Help me to know the true state of holiness in me.'

The Christian may be like a ship tossed in a storm. Nobody on board may be aware that the ship is making any headway at all. Yet it is sailing on at great speed.

Storms produce growth

Great winds and storms help fruit-bearing trees. So also do corruptions and temptations help the fruitfulness of grace and holiness. The storm loosens the earth round its roots so the tree is able to get its roots deeper into the earth where it receives fresh supplies of nourishment. But only much later will it be seen to bring forth better fruit.

So corruptions and temptations develop the roots of humility, self-abasement and mourning in a deeper search for that grace by which holiness grows strong. But only later will there be visible fruits of increased holiness.

God cares for the new creation

God, who in infinite wisdom created the new creature, also cares for it. He cares for the life of grace wrought in us by his Spirit. He longs to see it grow healthy and strong. He knows exactly how to promote that growth, just as a good gardener knows exactly how to produce the best plants. But how God works to do this we may be unable to explain: at times we will be at a loss to know what he is doing with us.

In the early days of faith, the streams seem to flow in green pastures, and the new Christian seems always fresh and green in the ways of grace and holiness. But later in the Christian life, it seems good to God to turn the stream into another channel. He sees that the exercise of humility, godly sorrow, fear, diligent warring with temptations and all things that strike at the very root of faith and love, are now more needed.

So older, more experienced Christians often have greater troubles, temptations and difficulties in the world. God has new work for them to do. He now plans that all the graces they have be used in new and harder ways. They may not find their spiritual desires to be as strong as before, nor have such delight in spiritual duties as they had before. Because of this, they feel that grace has dried up in them. No longer do they feel and enjoy the springs of holiness that once joyfully flowed in them. They do not know where they are or what they are. But in spite of all this, the real work of sanctification is still thriving in them and the Holy Spirit is still working it effectively in them. God is faithful. Therefore let us cling to our hope without wavering.

Objection. Scripture shows how often God charges his people with backslidings and barrenness in faith and love. So how do these backslidings happen if sanctification is a continual, progressive growth in the believer ?

Answer These backslidings are occasional and abnormal to the true nature of the new creature. It is a disturbance to the ordinary works of grace, just as an earthquake is to the ordinary workings of nature. Just as the body can be sick with diseases, so the soul can be spiritually sick with spiritual diseases. And although our sanctification and growth in holiness are the work of the Holy Spirit, yet they are also our own work and the duty to which we are called.

There are two ways by which we can resist this work. Firstly by allowing any lust in us to grow till we yield to its temptations. If we do this we neglect the duty of killing sin. Secondly we can resist it by not encouraging holiness to grow and thrive in us.

In order for holiness to grow and thrive in us, it needs both the constant use of the ordinances and means God has appointed and faithful obedience to all commanded duties. There must also be a willingness to exercise every spiritual grace in its proper place and time. The neglect of these things will greatly hinder the growth of holiness. It is like neglecting all the right means to a healthy life.

We are required to give all diligence to increase grace (2 Pet. 1:5-7). We are to abound in all diligence (2 Corinthians. 8:7). We are to show the same diligence to the end (Hebrews. 6:1 1).

If we neglect our duty, the work of sanctification will be hindered and holiness will not thrive in us.

Why believers often neglect duties

There are three reasons why many neglect these duties on which the life of obedience and spiritual comfort depend.

The first reason is a presumption that they are already perfect. If they really believe this, then they see no further need for evangelical obedience, and so they return to justifying themselves by obedience to the law, to their eternal ruin.

Paul utterly rejects absolute perfection as unattainable in this life (Philippians. 3:12-14). The purpose of the Christian life is to bring the believer into eternal blessedness and glory so that he may enjoy God forever. Paul also shows that the way by which we are to press towards this goal of perfection is by a continual, uninterrupted pressing on and reaching out for it. All this teaches that the Christian life is a constant progress in holy obedience accompanied by wholehearted diligence.

The second reason why many neglect these duties is a foolish assumption that, being in a state of grace, they need not bother about exact holiness and obedience in all things, as they did before they had assurance. Paul deals with this in his letter to the Romans (6:1, 2). Can we say that we are in a state of grace if we are not concerned for the growth of grace in us?

The third reason why many neglect these duties is weariness, despair and depression arising from various oppositions to this work of holiness. Such persons ought to take heart from the abundance of encouragements Scripture gives to continue in the way of faith.

Believers Only are Sanctified

All who sincerely believe in the Lord Jesus Christ, and in God through Jesus Christ - and only those who do - are sanctified (John 17:17, 19, 20; 7:38, 39; 1 Thessalonians 1:1; 5:23).

Objection. If the Spirit of sanctification is given only to believers, then how do men become believers? If we do not have the Holy Spirit until after we believe, then we must believe by our own efforts. Doesn't Peter say this in Acts? (2:38). He tells them that first they must repent and be baptized and then they will receive the gift of the Holy Spirit. And doesn't Jesus tell us that the world cannot receive the Holy Spirit? (John 14:17). It seems that faith and obedience are required as a necessary qualification to receiving the Holy Spirit. If this is true, then faith and obedience are our own work and not a work wrought in us by the grace of God, which is Pelagianism.

Answer? First, the Holy Spirit is said to be promised to us and received by us for a particular work. Though he is 'one and the self-same Spirit', and he himself is promised, given and received, yet he has many different works to do. So we receive the Holy Spirit for many different reasons. To unbelievers the Holy Spirit is promised and received by them as the one who comes to make them believers. And to believers he is promised and received by them as the one who has come to sanctify them and make them holy.

Secondly, the Holy Spirit is promised and received to do two main works. He is promised to the elect and received by them to regenerate them. To those thus regenerated, he is promised and received by them to sanctify them, or make them holy.

This work of sanctification must be considered in two ways: first, as the Holy Spirit's keeping alive the principle of holiness given to believers; second, as his work of progressive sanctification, including growth in faith. Faith also must be considered in two ways: first, as to its original infusion into the soul as a gift of God; second, as to its activity and fruits, seen in a lifelong profession of faith and in holy obedience.

Thirdly, the Holy Spirit is promised as the Comforter. For this work he is not promised to the regenerate as such, for many may be regenerate who are not to receive comfort, nor do they need it, as in the case of regenerate infants. Nor is he promised wholly and absolutely in all his capacities to adult believers, for many adult believers have not yet been brought into that condition in which the Holy Spirit's comfort would be of benefit to them.

Fourthly, the Holy Spirit is promised and received as the giver of spiritual gifts for the building up of the church (Acts 2:38, 39).

The reason why the Spirit is given for regeneration is election. The reason why the Spirit is given for sanctification is regeneration. The reason why the Spirit is given for comfort is sanctification, along with the temptations and troubles which those who are being sanctified are going through. It is because of these troubles that believers need the Holy Spirit as the Comforter.

What then is the reason why the Spirit is given for the building up of the spiritual life of the church? The reason is the profession of the truth of the gospel and its worship, with a call to encourage and help others (1 Corinthians 12:7).

Here we must take particular note of the following two observations. First, the Holy Spirit does not give his gifts for the building up of the church to any who are outside the pale of the church, or to any who do not profess the truth and worship of the gospel. Secondly, the Holy Spirit is sovereign and he chooses to give his gifts to whom he will. He is not forced to give his gifts to any or to all (1 Corinthians 12:11).

Question. As the Spirit of sanctification is promised to believers, may we in our prayers plead the fact that we are believers, that we are regenerate, as a reason to persuade God to give us more grace by his Spirit ?

Answer. We cannot properly plead any qualifications in ourselves, as if God were obliged to give increased grace to us because we deserved it. Jesus said, 'When you have done all that is required of you, say, "We are unprofitable servants"' (Luke 17:10). But we may plead the faithfulness and the righteousness of God as the one who keeps his promises. We ought to pray that he will 'not forsake the work of his own hands'; that 'he who has begun a good work in us will continue it until he has brought it to perfection in the day of Jesus Christ'; that with respect to his covenant and promises, he will keep safely in his care that new creature, that divine nature, which he has formed and implanted in us. When we become aware of the weakness of any grace, we may humbly confess it and pray for that grace to be strengthened in us.

Question. May believers who are in trouble pray for the Spirit as Comforter with respect to their troubles, seeing that it is to such persons that he is promised?

Answer. They may and ought to pray for the Spirit's comfort in all their troubles. If they do not, it is a sign that they are looking elsewhere for their comfort. Troubles are of two sorts, spiritual and temporal. Spiritual troubles are either subjective, arising from inward darkness and distresses because of sin, or they are objective, arising from persecutions for the name of Christ and the gospel. It is chiefly for these that the Holy Spirit is promised as Comforter.

Temporal troubles, on the other hand, are common to all men. They arise from such things as bereavement and loss of property or freedom. Christians ought to pray for the Spirit as Comforter so that the comforts of God may far outweigh their troubles and that by these comforts of God they will be enabled to encourage themselves in other duties.

Question. May all sincere believers of the gospel pray for the Spirit to give them spiritual gifts for the building up of others, especially the church, seeing that it is for that reason that he is promised?

Answer They may do so, but with the following qualifications. They must do it with submission to the sovereignty of the Spirit who 'gives to every man as he wills'. They must do it with respect to that position and duty they have in the church by the providence and call of God. One not called to preach cannot pray for the gift of preaching. Those who are not called to preach or teach or to minister in the church have no warrant to pray for ministerial gifts. They must pray for those gifts which will best enable them to fulfil their rightful duties. Parents, for instance, must pray for parental gifts.

Question. May one who is unregenerate pray for the Spirit of regeneration to do that work in him? As the Spirit of regeneration he is only promised to the elect. So how would an unbeliever know if he is one of the elect?

Answer. Election is no qualification on our part to be used as a plea in prayer. Election is the secret purpose of God. Those who are elect are only revealed to us when they become believers. Those convinced of sin may and ought to pray that God will send his Spirit to them and regenerate them. This is one way in which we 'flee from the wrath to come' (Matthew 3:7). The special object of their prayers is sovereign grace, goodness and mercy as declared to us in and by Jesus Christ. Those under such convictions of sin have sometimes actually had the seeds of regeneration imparted to them already. Then they will indeed continue to pray for the work of regeneration to be properly done in them. Then in due time they will be given the evidence of that work having been done in them.

Faith: essential to holiness

So we learn that none are sanctified, none are made holy, except those who truly believe in God through Jesus Christ for eternal salvation. This is because 'without faith it is impossible to please him' (Hebrews 11 :6). This faith is the faith that 'justifies'. Now holiness, wherever it is, pleases God. Therefore, without faith, it is impossible for us to be holy and to please God ( 1 Thessalonians 4:3, 7).

Our Lord Jesus Christ says that men are sanctified by faith in him (Acts 26:18). If there were any other way or means by which men might be sanctified or made holy, he would not have confined it to 'faith in Christ'. To believe that we can be holy without faith in Jesus is to hold him in contempt. Faith is the means which brings about our sanctification. So where there is no faith, no holiness can be wrought in us (Acts 15:9; Romans 1:5; I Peter 1:20-22; Colossians 2:12-14; 3:7-11).

All grace is first entrusted to Jesus Christ. So we must be united to him in whom all fullness dwells if we are to be united to him in whom all fullness dwells if we are to have anything from kiln (John 15:4). To have a real, thriving, everlasting holiness, we must begin with faith in Christ.

True holiness renews

True holiness is the complete renewal of our whole person, body, soul and spirit. Man was created in the image of God. If sin had not entered, man would have propagated children in the same image of God by virtue of the covenant of creation. But by the entrance of sin, this image of God, which was the righteousness and holiness of mankind before God, was utterly defaced and lost. So the whole nature of man, every part of him, became depraved. 'Every intent of the thoughts of his heart was only evil continually' ( Genesis 6:5). So all outward actions of persons in this state and condition are evil, being the unfruitful works of darkness. Scripture includes the body in this depravity of man's nature by sin (Romans 6:19; 3:12-15).

So sanctification must be the renewal of our whole nature, body, soul and spirit, and especially the mind (Romans 12:2; Ephesians 4:23; Colossians 3:10).

Our whole nature renewed

The subject then of evangelical holiness is our entire nature. So the new nature is called the 'new man' (Ephesians 4:24). A new heart is given. The heart in Scripture is taken for the whole soul and all its abilities. Whatever therefore is wrought on the heart is wrought on the whole soul. A new heart then is a heart ruled and governed by a new ruling principle of holiness and obedience to God.

Sanctification thus has an effect both on our souls and bodies, enabling all their powers and abilities to act in a holy manner. So holiness resides in every part of the soul, filling it throughout, leaving no part of the soul untouched by its influence.

The body also is involved in holiness ( 1 Thessalonians 5:23). Sin is said to reign in our mortal bodies, and the members of the body are servants to unrighteousness (Romans 6:12, 19). So the body is also taken up in the work of holiness. But how?

Our souls are the first proper subject of the infused habit or principle of holiness. And our bodies, as essential parts of our natures, are also made partakers of holiness.

Our bodies are also made partakers of holiness by a special influence of the grace of God on them, for our bodies are members of Christ (1 Corinthians 6:15). They are also made partakers of holiness because the Holy Spirit indwells them, making them his temples (1 Colossians 3:16, 17). The result is that the members of the body now become servants to righteousness for holiness (Romans 6:19).

Holiness, therefore, does not change a person naturally, or constitutionally, but morally.

The Work of Sanctification Itself

Sanctification is the cleansing of our natures from the pollution of sin. It is the Holy Spirit's chief work (Proverbs 30:12; Ezekiel 36:25-27;Isaiah 4:4; Numbers 31:23; Malachi 3:2, 3).

The Holy Spirit's work of sanctification or the cleansing of our souls is done by his applying the death and blood of Christ to them (Ephesians. 5:25, 26; Titus 2:14; l John 1:7; Revelations 1:5; Hebrews 1:3; 9:14). Nevertheless believers also are commanded to cleanse themselves from sins (Isaiah 1:16; Jeremiah 4:14; 2 Corinthians 7:1; l John 3:3; Psalms 119:9; 2 Timothy 2:21).

Baptism is the great outward sign of the inward 'washing of regeneration' (Titus 3:5; I Peter 3:21), is the outward means of our initiation into the Lord Christ and the badge of our loyalty to the gospel. It symbolizes the inward purifying of our souls and consciences by the grace of the Holy Spirit ( Corinthians 2: 11).

There is a spiritual defilement in sin. Sin in Scripture is compared to blood, wounds, sores, leprosy, scum, loathsome diseases and such evil things. From sin we must be washed, purged, purified and cleansed. Believers find sin shameful, and abhor and loathe themselves because of it. They rejoice in the blood of Christ which cleanses them from all sin and gives them boldness to approach the throne of grace (Hebrews 10:19-22).

THE NATURE OF THE DEFILEMENT OF SIN

Some think the defilement of sin lies in guilt with shame and fear. It is from this that Christ purges us (Hebrews 1:3). Some sins have a specially polluting erect on souls ( I Corinthians 6:18). Holiness opposes this pollution (I Thessalonians 4:3). The pollution of sin directly opposes the holiness of God, and God tells us that his holiness opposes the defilement of sin (Habakkuk 1:13; Psalms. 5:4-6; Jeremiah 44:4). The holiness of God is the infinite, absolute perfection of his nature. He is the eternal blueprint and pattern of truth, uprightness and right behavior in all his moral creatures. God commands us to be holy, even as he is holy. Therefore he loathes sin and the defilement of sin which is revealed by the law.

The moral law reveals God's authority both in its commands and in its threats. The transgression of it produces both fear and guilt.

The law reveals the holiness of God and his truth. Not to be holy as God is holy is sin. The sinner, in the light of God's holiness, sees himself as filthy and so becomes ashamed. Adam saw his nakedness and was ashamed. It is this filthiness of sin which is purged in our sanctification, so that once again we are made holy.

Through fear man is taught the guilt of sin. Through shame man is taught the filth of sin.

By the sacrifices of atonement, God taught his people the guilt of sin. By the ordinances for purification, God taught his people the filth of sin. By these Levitical laws, sacrifices and purifyings, internal and spiritual things were symbolized. They foreshadowed Christ and his work, which brought real and actual spiritual cleansing (Hebrews 9:13, 14). So the whole work of sanctification is pictured by 'a fountain opened for sin and uncleanness' (Zechariah 13:1).

THE SHAME AND DEFILEMENT OF SIN

The spiritual beauty and attractiveness of the soul lies in its being like God. Grace strives beauty (Psalms 45:21. The church, adorned with grace, is fair and lovely (Song of Songs 1:5; 6:4; 7:6; Ephesians. 5:27). Sin produces spots, stains and wrinkles in the soul.

It is holiness and being like God that makes our souls truly noble. All that is opposite to and against holiness is base, vile and unworthy of man's soul (Isaiah 57:9; Jeremiah 2:26; Job 42:5, 6; Psalms 38:5).

This depravity or spiritual disorder, which is the shameful defilement of sin, is revealed in two ways. It is revealed by the uncleanness of our natures which is graphically illustrated by a wretched, polluted infant (Ezekiel 16:3-5). All the powers and abilities of our souls are from birth shamefully and loathsomely depraved. In no way do they work to make us holy as God is holy. This depravity is revealed also by the wickedness of our behavior arising from the depraved and defiled soul.

Sin brings pollution

Whatever the sin, there is always pollution with it. So we are advised by Paul to 'cleanse ourselves from all pollutions of the flesh and spirit ' (2 Corinthians 7:1). Spiritual sins such as pride, self-love, covetousness, unbelief and self-righteousness all have a polluting effect, as do fleshly and sensual sins.

This depravity of our natures makes even our very best duties unclean (Isaiah 64:6). Every person born into this world is polluted by sin. But with actual sins there are degrees of pollution. The greater the sin is, from its nature or circumstances, the greater the defilement (Ezekiel 16:36, 37). Pollution is worse when the whole person is defiled, as in the case of fornication. Pollution is made even worse when a person throws himself into a continual course of sinning. This is described as 'wallowing in the mire' (2 Peter 2:22).

The final judgment against obstinate sinners fixes them forever in that state of pollution (Rev. 22:11).

Having a clear understanding of sin and its pollution helps us to understand more clearly the nature of holiness.

Cleansing is vital

Where this uncleanness remains unpurged, there can be no true holiness (Ephesians 4:22-24). Where there is no purifying whatever, no work of holiness has begun. But where purifying of sin has begun, it will be continued throughout the life of the believer. Any who are not purged from the uncleanness of their natures are an abomination to the Lord (Titus 1:15). Unless the uncleanness of sin is purged away, we can never enjoy God (Rev. 21:27). No-one by his own efforts can free himself from the pollution of sin. He can only do it with the help of God the Holy Spirit. No man can rid himself of the habit of sinning, nor can he cleanse himself from the defilement of his sins.

Though we are commanded to 'wash ourselves', to 'cleanse ourselves from sins', to 'purge ourselves from all our iniquities', yet to imagine that we can do these things by our own efforts is to trample on the cross and grace of Jesus Christ. Whatever God works in us by his grace, he commands us to do as our duty. God works all in us and by us. Man's inability to make himself clean is seen by both Job and Jeremiah (Job 9:29-31; Jeremiah 2:22).

The ceremonial law powerless to cleanse

Those ordinances of God's ceremonial law given to Moses to purge uncleanness could not of themselves actually cleanse people from the pollution of their sins. They only purified the unclean legally. The law pronounced the person who had submitted to the purifying ordinance clean and fit to take part in holy worship. The law only declared them to be clean, reckoning them as if they had been actually cleansed (Hebrews 9:13). But no person by the use of these ordinances could actually cleanse himself from the pollution of sin (Hebrews 10:1-4). These ceremonial purifying ordinances under the Old Testament only symbolized how sin was to be purged. So God promises to open another way by which sinners could really and actually be cleansed from sin's pollution (Zechariah 13:1).

False teachings

The Roman Catholic church has invented many ways by which it pretends that men can be cleansed from the pollution of sin. But they are all foolish vanities. It teaches that baptism washes away all the uncleanness of our natures of both original sin and all actual sins committed up to our baptism. But this did not happen with Simon Magus (Acts 8:13, 18-24)!

Other ways by which it supposes that sin can be cleansed from polluted souls are by the sprinkling of holy water, confessing to a priest, doing penances and by fastings.

But even after doing all these things and more, Roman Catholics still find no peace and satisfaction of soul. They still feel the guilt and pollution of sin. So they say that after death they must go to purgatory and there be purified by fire.

Needless to say, none of these things are to be found in Scripture. They are the wicked inventions of a false and spurious Christianity.

The Work of the Spirit in Purging Believers from Sin

The Holy Spirit is the chief worker of holiness in us on the basis of the blood shed by Christ on the cross by which the right for the Holy Spirit to work holiness in us was purchased.

This holiness, or sanctification, is produced in us by two means: faith and troubles or afflictions.

We are purged from sin by the Spirit of God. It is from our depraved natures that sin comes with all its pollution. So it is by the renewal of our natures back into the image of God that we are made holy (Ephesians 4:23, 24; Titus 3:5). The Holy Spirit cleanses us by strengthening our souls by his grace to fulfil our duties and to resist actual sins. But if we sin, it is the blood of Christ that cleanses us ( 1 John 1 :7-9).

It is the blood of Christ applied to our souls by the Holy Spirit that actually purges our souls from sins (1 John 1:7; Rev. 1:5; Hebrews 9:14; Ephesians 5: 25, 26; Titus 2:14), as Zechariah anticipated ( Zechariah. 13:1).

The blood of Christ here is the blood of his sacrifice, along with its power, virtue and effectiveness.

Blood in the Old Testament

The blood of a sacrifice was considered as an offering to God to make atonement and reconciliation. It was sprinkled on things for their purging and sanctification (Leviticus 1:11; 16: 14; Hebrews 9:19, 20, 22). So the blood of Christ is considered as the offering up of himself by the eternal Spirit to God to make atonement for sin and to procure eternal redemption. It is sprinkled by the same Spirit on the consciences of believers to purge them from dead works (Hey 9:12-14; 12:24; 1 Peter 1:2). But the blood of Christ in his sacrifice is still always in the same condition as it was in that hour in which it was shed. It is the same in strength and effectiveness.

Cold or congealed blood was of no use for sprinkling. Blood was appointed for atonement, because the life of the animal was in the blood (Lev.17:11). But the blood of an animal soon went cold and then it clotted. But the blood of Christ is always hot and never congeals, because it has the same Spirit of life and sanctification still moving in it. So we have a new and living way to God (Hebrews 10:20). It is always living, yet always as if newly slain.

There were different sorts of propitiatory offerings where the blood was sprinkled. There was the continual burnt offering. By this and the sprinkling of its blood, the congregation was purified to be holy to the Lord. This is how cleansing from secret and unknown sins was symbolized.

On the Sabbath day, the sacrifice was doubled both in the morning and the evening. This showed a special and more abundant pouring out of mercy and purging grace.

There was a great annual sacrifice at the feast of expiation when by the sacrifice of the sin offering and the scapegoat the whole congregation was purged from all known and great sins and brought into a state of legal holiness.

There were occasional sacrifices for everyone according to each person's sense of need. There was a way continually ready for any man's purification by his bringing an offering.

Now the blood of Christ must continually and on all occasions accomplish spiritually what these sacrifices accomplished legally (Hebrews 9:9-14). And so it does.

The red heifer

In the book of Numbers we read of another way by which God's people under the Old Testament were purified (Numbers 19). A red heifer was sacrificed. The blood was taken and sprinkled on the tabernacle, but the heifer was burned. The ashes of the heifer were then kept and when anyone wished to be purified from legal pollutions, some of the ashes were mixed with water and sprinkled on the unclean person. Now, as the ashes of the red heifer were always available for purification, so is the blood of Christ to us now. Any unclean person who did not purify himself with the ashes of the heifer was to be cut off from the people (Numbers 19:20). And so it is also with those who refuse to be purified by the blood of Christ as the 'fountain opened for sin and uncleanness' (Zechariah 13:1).

The cleansing blood of Christ

Now the blood of Christ cleanses us from all our sins. The blood of Christ takes away from the sinner all the loathsomeness of sin in the sight of God. Now the sinner is seen as one who is washed and purified and fit to stand in his holy presence (Isaiah 1:16-18; Psalms 51:7; Ephesians 5:25-27). The blood of Christ takes shame out of the conscience, and gives the soul boldness in God's presence (Hebrews 10:1922). When these things are done, then sin is purged and our souls are cleansed.

But how do we become partakers of that cleansing blood? It is the Holy Spirit who shows us and spiritually convinces us of the defilement caused by sin (John 16:8). Only when we see how sin has defiled us will we be driven to the blood of Christ for cleansing.

The Holy Spirit proposes, declares and presents to us the only true remedy for our cleansing. Left to ourselves, we turn to the wrong means (Hosea 5:13). It is the Holy Spirit who shows us the things of Christ (John 16:14).

Faith and cleansing

The Holy Spirit also works faith in us by which we are made partakers of the purifying virtue of the blood of Christ. By faith we receive Christ and by faith we receive all that Christ has to give us (Psalms 51:7; Leviticus 14: 2-7; Numbers 19:4-6; Acts 13:39; Hebrews 9:13,14; 10:1-3).

The actual application by faith of Christ's blood for cleansing lies in four things. Firstly, we must look by faith to Christ's blood as shed on the cross for our sins, as the Israelites of old looked at the brass serpent on the pole to be healed from the poison of the snakes that bit them (Isaiah 45:22; Num. 21:8; cf. John 3:14). Secondly, faith actually trusts in and relies on Christ's blood for cleansing from all sin (Romans 3:25; Hebrews 9:13, 14; 10:22). Thirdly, faith fervently prays for that cleansing blood to be applied (Hebrews 4:15, 16). And fourthly, faith accepts the truth and faithfulness of God to cleanse by the blood of Christ.

The Holy Spirit actually applies the cleansing, purifying virtue of the blood of Christ to our souls and consciences so that we are freed from shame and have boldness towards God.

It is by faith that our souls are purified (Acts 15:9). Faith is the hand of the soul that takes hold of the blood of Christ for cleansing.

There are two unfailing evidences of a sincere faith. Inwardly, it purifies the heart and outwardly, it works by love (1 Peter 1:22; Titus 1:15).

We are purified by faith because faith is the chief grace by which our nature is restored to the image of God and so freed from original defilement (Colossians 3:10; l John 3:3). It is also by faith on our part that we receive the purifying virtue and influences of the blood of Christ (Deuteronomy 4:4; Joshua 23:8; Acts 11:22). Furthermore, it is chiefly by faith that our lusts and corruptions which defile us are killed, subdued and gradually driven out of our minds (Hebrews 12:15;James 1:14; John 15:3-5).

Faith takes hold of the motives presented to us in order to stir up to holiness, and to use all the ways God has given us by which we can prevent ourselves being defiled by sin, and by which our minds and consciences may be cleansed from dead works.

Two excellent motives are presented to us. The first excellent motive comes from the wonderful promises of God given to us now (2 Corinthians 7:1). The second motive comes from the thought of being like Christ when we see him as he is in eternal glory ( l John 3:2, 3).

AFFLICTIONS AND HOLINESS

God sends troubles to purge us from sin (Isaiah 31:9; 48:10; 1 Corinthians 3:12, 13).

When we are under the dominion of sin and its judgment, troubles are a curse and often result in further sinful acts. But when grace reigns in us, troubles are a means of sanctifying us and the means by which graces are strengthened, resulting in holiness. Christ's cross cast into the waters of affliction makes them wholesome and a great means of grace and holiness (Exodus 15:22-25). All the pain and suffering that his people experience, he feels first (Isaiah 63:9; Acts 9:5; Colossians 1:24).

All our troubles and distresses are God's means to make us more and more like his Son (Romans 8:29). They help us to have a deeper sense of the vileness of sin as God sees it. Troubles are used by God to discipline and correct his children. As such, they are not to be despised (Hebrews 12:3-11). Troubles help us to rely less and less on created things for our comfort and to rejoice more in the things of Christ (Galatians 6:14). Troubles help us to kill our lusts or corrupt desires. We are delivered more and more from the pollutions of sin and are made more and more holy, as he is holy (2 Corinthians 4:16-18). Troubles are God's ways of drawing out from us all the graces of the Spirit in order that they may be constantly and diligently exercised.

THE WAY TO THE CLEANSING FOUNTAIN

Try to understand the loathsomeness of sin with its defiling effects and the great danger of not being cleansed from sin (Rev. 3:16-18). Search the Scriptures and consider seriously what it teaches about our condition after we lost the image and likeness of God (Psalms 53:3). He who has received the testimony of Scripture about his polluted state will try and find the reason for it. He will search out his own sores and cry out, 'Unclean! Unclean!'

Pray too for light and guidance about your pollution and how to deal with it. Natural light is not enough to know the depth of your depravity (Romans 2: 14, 15).

To be purged from the pollution of sin, we must be ashamed of the filth of sin (Ezra 9:6;Jer. 3:25). There are two sorts of shame. There is legal shame which is produced by a legal conviction of sin. For example, Adam, after his fall, felt a shame which led to fear and terror. So he ran and hid from God. There is also evangelical shame which arises from a sense of the vileness of sin and the riches of God's grace in pardoning and purifying us from it (Ezekiel 16:60-63; Romans 6:21).

Sadly, however, many are completely insensitive to their true condition. They are more ashamed about how they stand in the eyes of men than how their hearts appear in the sight of God. Some are pure in their own eyes (Proverbs 30:12), e.g., the Pharisees (Isaiah 65:4,5). Others even openly boast of their shame and sin. They proclaim their sins like Sodom (Isaiah 3:9; Jeremiah 6:15; 8:12) and not only boast of their own sins, but approve of and delight in those who also sin like them (Romans 1:32).

Our duty to understand God 's way of cleansing

The importance of this duty is taught us by God himself. The legal institutions of the Old Testament show us the importance of this duty, for every sacrifice had something in it for purifying from uncleanness. The greatest promises in the Old Testament focus on cleansing from sin (e.g., Ezekiel 36:25, 29). In the gospel, the greatest of our needs is shown to be the need of being cleansed from sin.

The cleansing power of the blood of Christ and the Spirit's application of that blood to our hearts is presented to us in the covenant promises (2 Peter 1:4). The only way to enjoy personally the good things presented in the promises is by faith (Hebrews 4:2; 11:17; Romans 4:19-21; 10:6-9).

Two things make such faith effectual. The first is the excellence of the grace or duty itself. Faith discards all other ways of cleansing. It gives all glory to God for his power, faithfulness, goodness and grace in spite of all difficulties and oppositions. Faith glorifies God's wisdom for working out this way for us to be cleansed. It glorifies God's infinite grace in providing this fountain for all uncleanness when we were lost and under his curse. Thus we are united to Christ from whom alone comes all our cleansing.

Duties of believers

The first duty is to be in continual self-abasement. In your own estimation, put yourself in the lowest seat, as Christ told the Jews to do when at a feast. Remember the defiled and polluted state from which you have been delivered (Dent. 26:1-5; Ezekiel 16:3-5; Psalms 51:5; Ephesians 2:11-13; 1 Corinthians 6:9-11; Titus3:5).

The second duty is to be continually thankful for that deliverance from the original pollution from sin which Christ has given you (Luke 17:17; Revelations 1:5, 6). We are to value the sprinkling of the blood of Christ in the sanctification of the Spirit. Be aware of that inward joy and satisfaction you may have because you have been delivered from that shame which deprived us of all boldness and confidence in coming to God, and be thankful. Praise God for these things.

We must, therefore, watch against all sin, especially its early stirrings in the heart. Remember its danger and punishment. Consider the terror of the Lord and the threatenings of the law. Do not sink into that servile fear that longs to be rid of God, but seek that fear which keeps from sin and makes the soul more determined to hold on to God. Consider the loathsome, polluting effect of sin (I Colossians : 3:16, 17; 6:15-19).

Walk humbly before the Lord. Remember that the best works we do are as filthy rags (Isaiah 64:6). When we have done all we are commanded to do, we are still to see ourselves as unprofitable servants (Luke 17:10).

Starve the root of sin (James 1:13-15). Do not feed your sinful desires.

Come continually to Jesus Christ for cleansing by his Spirit and the sprinkling of his blood on your conscience to purge them from dead works - those works by which the soul, neglecting the fountain established for its cleansing, attempts to cleanse itself from sin and its pollution.

Question. But how can he who is holy, harmless, undefiled and separate from sinners be united to and have communion with those who are defiled and in a state of darkness? Does not Scripture tell us that there can be no fellowship between righteousness and unrighteousness, and no communion between light and darkness (2 Corinthians 6:14)?

Answer Those who are wholly under the power of their original defilement neither have nor can have union or communion with Christ (I John 1:6). No unregenerate person can be united to Christ.

Whatever our defilements may be, Christ who is light is not defiled by them. Light is not polluted by shining on a heap of manure. A sore on the leg does not defile the head, though the head suffers with the leg.

Christ's purpose in uniting himself to us is to purge us from all our sins (Ephesians 5:25-27). It is not necessary that in order to be united to Christ we be completely sanctified. We are united to Christ in order to be completely sanctified (John 15:1-5). Thus, where the work of sanctification and spiritual cleansing is really begun in someone, there the whole person is now considered to be holy. Our union with Christ is directly by the new creation in us. This new creation which is united to Christ was formed in us by the Spirit of holiness and is itself therefore holy.

There are many sins by which believers are defiled. But there is a way of cleansing still open to them. If they continually use that way of cleansing, no defilement of sin can hinder their communion with Christ.

Under the Old Testament, provision was made for defilement. If a person did not make use of this provision when defiled, he was cut off from the people. God has provided us with the blood of Christ to cleanse us from all the defilement of sin, and he expects believers to use it. If we do not make use of it we cannot have communion with Christ, nor can we have real fellowship with other believers (I John 1:6, 7).

We ought to pray as David did (Psalms 19:12, 13). His prayer was a constant humble acknowledgement of sins. 'Who can understand his errors?' He sought a daily cleansing from those defilements which the least and most secret sins bring with them. 'Cleanse me from secret faults.' He prayed to be kept from 'presumptuous sins', or willful sins committed deliberately against known light. So long as believers are kept within the bounds set in David's prayer, even although they are defiled by sin, yet there is in them nothing inconsistent with their union with Christ. Our blessed head is not only pure and holy, he is also gracious and merciful. He will not cut off a member of his body because it is sick or has a sore in it.

Conclusion. There is, then, a great difference between true holiness wrought in us by the Holy Spirit and a morally decent life produced by self-effort. Moreover the life of holiness wrought in us by the Holy Spirit needs to be kept pure and undefiled by the Spirit of God and the blood of Christ, whereas the morally decent life, produced by self-effort, endeavors to keep itself pure by 'good resolutions'.

The Work of the Spirit in Renewing the Spiritual Life of Believers

When the Holy Spirit sanctifies believers, he does a complete work in them. He puts into their minds, wills and hearts a gracious, supernatural principle which fills them with a holy desire to live to God. The whole life and being of holiness lies in this. This is the new creation.

Holiness consists of obedience to God

Holiness is actual obedience to God according to the terms of the covenant of grace. According to those terms God promises to write his law in our hearts so that we may fear him and walk in his statutes.

God has given a certain, fixed rule or standard for this obedience. This is his revealed will in Scripture (Micah 6:8). All that God has commanded in Scripture we are to do. We are not to add to it or take from it (Deuteronomy 4:2; 12:32; Joshua 1:7; Proverbs 30:6; Revelation 22:18, 19). We are to obey because God has commanded it (Deuteronomy 6:24, 25; 29:29; Psalms 119:9).

Natural light is not enough (Romans 2:14, 15). Natural light is not the rule of the gospel. The Word of God is the rule of the gospel and God has promised his Spirit along with his Word. He has promised the Spirit to bring new life to our souls and his Word to guide us (Isaiah 59:21).

The Word of God is our rule in three ways. Firstly, it requires that we are restored to God's image. Holiness is nothing but the Word changed into grace in our hearts. We are born again by the incorruptible seed of God's Words This seed is implanted in our souls by the Holy Spirit, who works nothing in us except what the Word first requires of us. Second, all our thoughts, desires and actions are to be regulated by God's Word. And thirdly, all our outward actions and duties, both private and public, are to be ordered by God's Word. As Scripture is the rule of obedience to God, so the rule of the acceptance of our obedience by God is the terms of the new covenant (Genesis 17:1).

In the state of original righteousness, the rule of our acceptance with God was obedience to the law and to the covenant of works. Obedience was to be perfect. Now, although really and truly renewed by grace into the image of God, we are not yet perfect. We still have in us much ignorance and sin against which we must fight ( Galatians 5:16, 17). God in the covenant of grace is pleased to accept that holy obedience which we do sincerely. Christ fulfilled a perfect obedience for us, so our evangelical obedience does not make us accepted by God. It is faith alone in Christ alone that does that. Evangelical obedience is the way we show our gratitude to God.

So we learn two great doctrines:

(i) We learn that there is wrought and preserved in the minds and souls of all believers by the Spirit of God a supernatural work of grace and holiness. Because of this work, believers are made fit for God and enabled to live to God. By this work believers are also enabled to perform that obedience which God requires and accepts through Christ in the covenant of grace.

(ii) We learn also that in every act of obedience, whether internal only, such as believing and loving, or external also, in good works, a direct work of grace in the believer by the Holy Spirit is necessary.

There is such a supernatural work created in believers by the Holy Spirit which always abides in them. This work of the Holy Spirit inclines the mind, will and heart to deeds of holiness and thus makes us fit to live to God. This work also gives power to the soul enabling it to live to God in all holy obedience. This work differs specifically from all other habits, intellectual or moral, that we may achieve by our own efforts, or by spiritual gifts that we might be given.

TRUE SPIRITUAL LIFE A GRACIOUS, SUPERNATURAL HABIT

What do we mean by a supernatural habit? It is not any single act of obedience to God. Single acts of obedience may prove holiness but will not create it (1 Corinthians 13:3; Isaiah 1:11-15). A supernatural habit is a virtue, a power, a principle of spiritual life and grace wrought in our souls and all our faculties. This supernatural habit constantly abides in believers; it exists before any actual deed of holiness is done, and is itself the cause and origin of all true deeds and holiness.

This supernatural habit in us does not bring forth deeds of holiness by its own innate ability, as in ordinary physical habits. It does so by the Holy Spirit enabling it to produce them. The whole power and influence of this supernatural habit is from Christ our head (Ephesians 4:15, 16; Colossians 3:3; John 4:14). It is in us as sap is in the branch. Furthermore, it varies in strength and flourishes more in some believers than in others. And while it is not acquired by works of obedience, yet it is our duty to care for it, to help it grow within us and to strengthen and improve it. We need to exercise our spiritual graces just as we exercise our bodies.

There is a spiritual habit or ruling principle of spiritual life wrought in believers from which all holiness comes (Deuteronomy 30:6; Jeremiah 31:33; Ezekiel 36:26, 27; John 3:6; Galatians 5:17; 2 Peter 1: 4). The Spirit of God creates in the believer a new nature which expresses itself in all the activities of the life of Cod in us (Ephesians 4:23, 24; Colossians 3:10). And by this spiritual life wrought in us we are continually united to Christ.

Union with Christ

The Holy Spirit dwelling in us is the cause of this union with Christ, but the new nature is the means by which we are united to Christ (Ephesians 5:30; 1 Corinthians 6:17; Hebrews 2:11, 14). Our likeness to God lies in this new spiritual habit created in us, for by it the image of God is repaired in us (Ephesians 4:23,24; Colossians 3:10). And it is by this new spiritual life in us that we are enabled to live to God. This is the internal ruling principle of life from which all vital acts in the life of God come. This is the life which Paul describes as 'hidden with Christ in God' (Colossians 3:3). He thus draws a veil over this spiritual life, knowing that we are unable to look steadfastly at its glory and beauty.

So let us learn not to satisfy ourselves, nor rest in any acts or duties of obedience, nor in any good works, however good and useful they may be, which do not arise from this vital principle of holiness in our hearts (Isaiah 1: 11-15).

In so far as these duties, whether of morality or of religion, are good in themselves, they ought to be approved and encouraged. They may be done from wrong motives (Romans 9:31, 32; 10:3, 4). But the world needs even the good acts of bad men, although we must persuade them not to trust in these good works but in Christ alone for salvation.

Where this ruling principle of holiness exists in the hearts of adult believers, it will show itself in the outward behavior (Titus 2:11, 12 ).

All Christians are agreed, in words at least, that holiness is absolutely necessary for salvation by Jesus Christ (Hebrews 12:14). But some think that doing our best to live a morally decent life is holiness (I Corinthians 2:14). They do not realize that it is a greater work to be really and truly holy than most people think.

Holiness is the work of God the Father (1 Thessalonians 5:23). It is so great a work that only the God of peace can do it. In order that we might be born again, the blood of Christ has to be shed and the Holy Spirit given. Let us, then, not be content with the mere name of Christian, but be sure we have the reality of a true Christian life.

Duties of the believer

Now if we have received this ruling principle of holiness, then we are called to the following duties.

We must carefully and diligently cherish and take care of this new spiritual life born in us. It has been entrusted to us and we are expected to care for it, love it and encourage its growth. If we willingly, or by neglect, allow it to be hurt by temptations, weakened by corruptions, or not exercised in all known duties, our guilt and our troubles will be great.

It is also our duty to show convincingly that we have this new life. We are to allow it to reveal itself by its fruits. The fruits of this life are the killing of corrupt desires and the exercise of all duties of holiness, righteousness, love and devotion to God in the world. One reason why God gave us this new life was in order to be glorified. And unless these visible fruits of holiness are seen, we expose ourselves to charges of hypocrisy. Let us then reveal in our lives what we have received.

This grace of holiness wrought in us leads to a new habit of life, inclining us and pushing us into deeds and acts of holiness. Moral habits lead to moral actions. But this grace of holiness enables us to be holy and to live to God. The natural man is alienated from this life (Ephesians 4:18; Romans 8:6) The natural man finds holiness boring and wearisome (Malachi 1: 13). He hates holiness because his attitude to God is one of enmity, and so he cannot please God (Romans 8:7-8).

The new nature, on the other hand, behaves quite differently. It gives a new desire and inclination to the heart which Scripture calls fear, love and delight (Deuteronomy 5:29; Jeremiah 32:39; Ezekiel 11:19; Hosea 3:5). The new nature gives a new outlook and direction to the mind. This new outlook and direction is called spiritual-mindedness (Romans 8:6; Colossians 3:1, 2; Psalms 63:8; Phil. 3:13, 14; 1 Pet. 2:2).

By this ruling principle of holiness in us, sin is weakened and gradually taken away and the soul constantly desires to be holy.

The sanctified heart desires to fulfil every known duty of holiness because it is concerned to obey all God's commands. The false holiness of the rich young ruler was exposed when Christ called him to sell all that he had and give to the poor. He went away sad for he had great possessions.

Naaman the Syrian, after having been healed of his leprosy by Elisha, still wanted to please his earthly masters by bowing in the house of Rimmon (2 Kings 5:18). True holiness may slip up and backslide at times, but it will not return to the whole course of sin. The sanctified heart presses on in holiness whatever the opposition. The holy person fears the Lord all day long. Holiness is like a stream flowing constantly whatever the obstruction (John 4:14)

Mere outward morality is like a sailing ship dependent on outward winds to blow it along. But the person who has this ruling principle of holiness in him is like a ship with its own inward power moving independently of any winds that might or might not blow.

This grace of holiness is permanent and abides for ever. It will never stop encouraging the whole soul to every duty until it comes to the full enjoyment of God. It is that living water that springs up to eternal life (John 4:14). It is promised in the covenant (Jeremiah 32:40). It enables the believer not to neglect any duty (Hebrews 6:11; Isaiah 40:31).

NOT YET PERFECT

All those who have this grace of holiness also have in them the old nature with its own sinful desires. This is the sin that dwells in us. It is also called the body of death (Romans 7:24). In believers these opposing dispositions, the grace of holiness and the body of sin are in the same faculties. Thus the flesh wars against spiritual desires and the new nature under the ruling principle of holiness wars against fleshly desires (Gal 5:17).

Sin and grace cannot bear rule in the same heart at the same time. Nor can they be of equal strength, for then no action would be possible. In the natural man, the flesh or depraved nature bears rule (Genesis 6:5; Romans 8:8). But when grace is introduced, this habit of sin is weakened and its strength crippled so that it cannot drive the person to sin as it did before (Romans 6:12). Nevertheless, there are still the remains of sin in believers which seek to be enthroned.

In the natural state, sin ruled, but the two lights, namely conscience and the mind, opposed it. In the state

of regeneration, the grace of holiness rules, but it is opposed by the remains of indwelling sin. And as conscience and reason stop many a sinner from sinning, so the remains of sin hinder the regenerate nature from doing many good things.

The grace of holiness inclines the soul to all acts of obedience. The desire to obey God's rules is in the regenerate - their heart is set to holiness as the compass needle always points to the north, though at times in the presence of iron the needle may be deflected.

The grace of holiness will reveal itself in its resistance to all that tries to deflect it from its goal, which is the perfecting of the image of God in the soul. Where this does not happen, there is no holiness.

Religious worship, coupled with moral, decent, upright behavior is not authentic holiness, unless the whole soul is ruled by desires for that which is spiritually good and the whole behavior is produced by the new regenerate nature which is the image of God renewed in the soul.

Outward duties rising up from light and conviction may be many, but if they do not spring from the root of grace in the heart, they soon wither and die (Matthew 13:20, 21).

The clearest evidence that our souls have been renewed is that the mind and soul desire to be holy. This desire is free, genuine and unforced. It is a steadfast desire to obey and do all that is holy. It is a desire that breaks down all opposition to holiness and looks forward to that day when it shall be perfected in holiness.

Question. Why does David pray that God would incline his heart to God's testimonies (Psalms 119:36)? Is David seeking a new act of grace, or does this inclination of the heart to God's testimonies not spring from the habit of grace already implanted in his soul?

Answer. Notwithstanding all the power and working of this habit of grace, there is also required a further work of the Holy Spirit to enable this habit of grace actually to carry out its duties in special instances.

God inclines our hearts to duties and obedience chiefly by strengthening, increasing and activating the grace we have received, and which is in us. But we neither have now, nor ever shall have in this world, such a stock of spiritual strength that we no longer need to pray for more.

The power of this habit of grace not only enables the believer to live a holy life, but also stirs up in him desires for more holiness (Ezekiel 36:26, 27). In our unregenerate state we were without strength (Romans 5:6). We were ungodly and had no power to live to God. But now in and by the grace of regeneration and sanctification, we have an ability to enable us to live to God (Isaiah 40:31; Colossians 1:11; Ephesians 3:16; Philippians 4:13; 2 Peter 1:3; John 4:14; 2 Corinthians 12:9). Where there is life, there is strength.

What then is this spiritual strength, and where does it come from since the natural man is totally unable to do any spiritual good?

There are three faculties in our souls which are capable of receiving spiritual strength. They are the understanding, the desires and the will. So any spiritual ability we have must be because it has been imparted to these faculties.

Spiritual strength in the mind lies in a spiritual light and ability to understand spiritual things in a spiritual way. Men in their natural state are utterly devoid of this ability. The Holy Spirit alone imparts the principle of spiritual life and holiness (2 Corinthians 4:6; 2 Corinthians 3:17, 18; Ephesians 1:17, 18). Not all believers have the same degree of spiritual light and ability (Hebrews 6:1-6). But there is no excuse for anyone (I Corinthians 2:12; l John2:20, 27; Hebrews 5:14).

The spiritual strength in the will lies in its freedom and ability to agree with, choose and embrace spiritual things. Believers have freedom of will to choose that which is spiritually good, for they are freed from that slavery to sin which they were under before they were regenerate.

A freedom of will that makes men utterly independent of God is unknown in Scripture. We are utterly dependent on him for all our good actions and for that root and spring of holiness in us from which all spiritually good actions arise.

In the natural state, all men are in bondage to sin. Sin rules their mind, their hearts and their wills so that they can neither will nor do any spiritual good. But, according to Scripture, when a person is regenerate he has a freedom of will, not to choose good or evil impartially (as if it did not matter which he chose) but to like, love, choose and cling to God and his will in all things. The will now freed from slavery to sin and enlightened by light and love, wills and chooses freely the things of God. The will does this because it has received spiritual strength and ability to do so. It is the truth that sets the will free (John 8:32, 36).

SOME SCRIPTURE TRUTHS ABOUT FREE WILL

Man cannot, independently of God, will to do anything if God does not will that thing also. It is God who controls all man's actions. It is God who rules over all things by his will, power and providence. It is God who determines what will or will not take place in the future. If man could carry out to the full everything he wills to do in spite of God's will that he should not, then it would be inconsistent with God's foreknowledge, authority, decrees and dominion and it would soon prove to be ruinous and destructive to ourselves.

The unregenerate man is totally unable to do any spiritual good or to believe and obey the will of God. Unregenerate man has no freedom, power or ability to choose and do God's will. If he could, then Scripture is wrong and the grace of our Lord Jesus Christ would be destroyed.

The true freedom of will given to believers lies in a gracious freedom and ability to choose, will and do whatever is spiritually good, and to reject whatever is evil. The freedom of will given to believers does not mean they have the power to choose good or evil and do good or evil as the will determines. This is a fictitious, imaginary freedom of will. Rather the freedom of will given to believers is consistent with the doctrine of God as the sovereign first cause of all things. Truly godly freedom of will submits to the special grace of God and the work of the Holy Spirit. It is a freedom by which our obedience and salvation are made sure. It is a freedom of will that responds to the promises in the covenant by which God writes his laws in our hearts and puts his Spirit in us to enable us to walk obediently.

In regeneration the desires and feelings which are naturally the chief servants and instruments of sin, are turned to love and desire God (Deuteronomy 30:6).

In sanctification the Holy Spirit creates in us a new, holy, spiritual, vital principle of grace. This resides in all the faculties of our souls. This the Holy Spirit cherishes, preserves, increases and strengthens continually by effective supplies of grace from Jesus Christ. By this principle of grace the Holy Spirit disposes, inclines and enables the whole soul to perform that holy obedience by which we live to God. By this spiritual grace, the Holy Spirit opposes, resists and finally conquers all sinful opposition.

By this spiritual grace and power the Holy Spirit makes the believer ready for any holy duty and he makes spiritual obedience easy for the believer. The Holy Spirit gives this readiness by removing all those burdens which are apt to clog our minds and hinder them in their readiness to obey and to be holy. Special hindrances to the mind are sin, the world, spiritual laziness and unbelief (Hebrews 12:1; Luke 12:35; 1 Peter 1:13; 4:1; Ephesians 6:14; Mark 14:38).

HINDRANCES TO HOLINESS

In the unregenerate, there is the sin of procrastination (Proverbs 6:10). But in the regenerate laziness and procrastination are also evident (Song of Song 5:2, 3). To overcome these sins we must set our minds on things above (Colossians 3:2). We must get an insight into the beauty and glory of holiness. We must stir up our desires to delight in holiness. This creates a facility in spiritual obedience because we have received a new nature. In this sense, just as it is 'natural' for us to be a human being, so now it is 'natural' to be a spiritual human being.

God writes his laws in our hearts. By nature the things of the law of God are alien to us (Hosea 8:12). There is enmity in our minds against them (Rome 8:7). But all this is removed by grace. The commands of God are no longer grievous (l John 5:3). All God's ways are now pleasant (Proverbs 3:17). Grace keeps the heart and so the whole person continually active in holiness, and repetition makes duties easier. It is a spring of living water continually bubbling up in us, revealing itself in prayer, Bible reading, and holy fellowship. It shows itself in mercy, kindness, charity and brotherly kindness towards all men. Grace brings the help of Christ and his Spirit. The Lord Christ cares for this new nature and strengthens it by the graces of the Holy Spirit, so that his yoke becomes easy and his burden light (Matthew 11:30).

Some believers may not find spiritual duties light and easy, but heavy and burdensome. If that is the case we need to examine ourselves and see from where these burdens arise. If they spring from inward unwillingness to bear Christ's yoke and our religion is kept going by fear and convictions of sin, then we are still unregenerate. But if it arises from inward desires and we long to be freed from sin and live to God in holy obedience, so that we are only too glad to take Christ's yoke and fight against all known sin, then we are truly regenerate. We must, therefore, examine ourselves as to whether we have been regular and diligent in the doing of all the duties we find most difficult.

Grace first causes us to be regular in spiritual duties. Grace then causes us to be diligent in all duties and to find all duties pleasant and easy.

Difficulties may be caused by worrying temptations which weary, trouble and distract the mind.

Problem. 'Is there true holiness in me or am I being deceived by something false?'

Answer. We are deceived if we think that occasional good intentions to forsake sin and live to God brought on by troubles, sicknesses, guilt or fear of death, are true holiness (Mark 6:20. See also Psalms 78:34-37; Hosea 6:4).

We are deceived if we think that having the gifts of the Spirit proves that we are holy at heart. Gifts are from the Holy Spirit and are to be greatly valued. They bring men to do duties which have a great appearance of holiness, pray, preach and maintain spiritual fellowship with true believers. But duties done by the stimulus of spiritual gifts are not true holy obedience. In true believers, gifts promote holiness but are servants to holiness. Neither are morality and mere moral duties holiness either.

So we learn that this principle or habit of holiness is quite distinct from all other habits of mind whatever, whether intellectual or moral, congenital or acquired. It is also different from common grace and its effects, of which the unregenerate also may be partakers.

The principle of holiness is motivated by a desire for the glory of God in Jesus Christ. No man can have such a desire unless he is regenerate. Here is an example. A man giving money to the poor is first motivated by a desire to help the poor; but his ultimate motive if he is unregenerate is self, a desire to gain merit, a desire to get a good name for himself, a desire for the praise of men or a desire to atone for his sins. But never is he moved by the desire to glorify God in Jesus Christ.

Holiness arises from God's purpose in election (Ephesians 1:4); it has a special nature given only to God's elect (2 Thessalonians 2:13; Romans 8:29, 30; 2 Pet. 1:5-7, 10; Romans 9:11; 11:5, 7). If our faith fails to bring forth holiness it is not the faith of God's elect ( Titus 1:1 ) .

Here are three ways by which we can know whether our graces and duties are truly the fruits and evidences of election:

(i) Are these graces growing and increasing in us (John 4:14)?

(ii) Does a sense of God's electing love stir us up to a diligent use of these graces (Romans 5:2-5; Jeremiah 31 :3) ? A sense of God's everlasting love draws us after God in faith and Obedience. Duties activated merely by fear, awe, hope and an awakened conscience are not from electing love.

(iii) Are those graces of holiness making us more like Christ? If we are chosen in Christ and predestined to be like him, true holy graces will work in us the image of Christ. Such graces are humility, meekness, self-denial, contempt for the world, readiness to pass by wrongs done to oneself, to forgive one's enemies and to love and do good to all.

CHRIST OUR SANCTIFICATION

Holiness was purchased for us by Jesus Christ. It is he who 'from God is made to us sanctification' (1 Corinthians 1:30). Christ is made to us from God sanctification by means of his priestly office. We are cleansed from our sins by Christ's blood both in its offering and in its application to our souls (Ephesians 5:25-27; Titus 2:14; I John 1:7; Hebrews 9: 14).

Christ actually sanctifies our souls by imparting holiness to us. This imparting of holiness to us is the result of his priestly intercession. Christ's prayer is the blessed source of our holiness (John 17:17). All holy graces in us are because of that prayer. If we really mean to be holy, it is our duty constantly to echo Christ's prayer for the increase of holiness. This is what the apostles prayed for and so must we (Luke 17:5).

Christ, by his Word and doctrine through his prophetic office, teaches us holiness and works it in us by his truth. The doctrine of the gospel is the only adequate standard of holiness and the only means by which we can become holy. The gospel requires the killing of sin, godly sorrow and the daily cleansing of our hearts and minds. The

gospel also requires the more spiritual acts of communion with God by Christ, along with all that faith and love which we are required to give to Christ.

The gospel alone begets faith in us (Romans 1:16; Acts 20: 32; Romans 10:17; Galatians 3:2). It is by the Word we are begotten in Christ Jesus (1 Corinthians 4:15; James 1:18; I Peter 1:23-25).

Now here are two ways by which we can know whether or not our holiness is gospel holiness:

(i) Are all the commands of the gospel hard for us to obey or are they easy and pleasant?

(ii) Are the truths of the gospel alien to us? If they are, then we have no true gospel holiness.

Christ is made to us sanctification as the perfect example of holiness (Romans 8:29; l Peter 2:9). In the purity of his two natures, the holiness of his Person, the glory of his graces, the innocence and usefulness of his life in the world, he is our great example. He alone is the perfect, absolute, glorious pattern or blueprint of all grace, holiness, virtue and obedience. This pattern is to be preferred above all others. In him is light and in him is no darkness at all. He did no sin, neither was guile found in his mouth. He is appointed by God for this very purpose, to be a pattern of holiness to us. We are to behold Christ (Isaiah 45:22; Zechariah 12:10; 2 Corinthians 3:18; 4:6).

We should be stirred by Christ's example to be like him. Since all he did was out of love for us (1 John 3:3; Phil. 3:21; Hebrews 2:14, 15; Philippians 2:5-8; John 17:19; Galatians 2:20). All he did was for our good; imitating him will be the best thing we could do for our good (Romans 5:19).

We are to imitate Christ's meekness, patience, self denial, quietness in bearing reproaches, contempt for the world, zeal for the glory of God, compassion for the souls of men and forbearance with the weaknesses of all.

Not only must we believe in Christ for justification, we must also believe in him as our example for sanctification. If we would walk as Christ walked, then we must think much of Christ, what he was, what he did, and how in both duties and in trials he behaved to those around him. This we must do until we have implanted in our minds the image of his perfect holiness.

What chiefly distinguishes evangelical holiness with respect to Christ as our sanctification is that from him as our head the spiritual life of holiness is derived. Also' by virtue of our union to him, real supplies of spiritual strength and grace (by which holiness is preserved, maintained and increased) are constantly flowing from him to us. Whatever grace God promises to anyone, whatever grace God bestows on anyone, whatever grace God works in anyone, it is all done by and through Jesus Christ as the mediator.

God is the absolute infinite fountain, the supreme cause of all grace and holiness. He alone is both originally and essentially holy. He alone is good and so the first cause of all holiness and goodness to others. He is the God of all grace ( 1 Pet. 5:10). He has life in himself (John 5:26). With him is the fountain of life (Psalms 36:9). He is the Father of lights (James 1:17).

God, out of his own fullness, pours his graces into his creatures, either naturally or by grace. By nature he implanted his image in us in perfect righteousness and holiness. If sin had not entered, the same image of God would have been passed on by natural propagation. But since the fall, God no longer implants holiness into anyone by natural propagation. Otherwise there would be no need to be born again. We have nothing of the image of God by nature in us now.

God imparts nothing by way of grace to anyone but by

Christ as mediator and head of the church (John 1:18). In the old creation, all things were made by the eternal word, the Person of the Son as the wisdom of God (John 1:3; Colossians 1:16). Christ also 'upholds all things by the word of his power' (Hebrews 1:3). So also in the new creation God does nothing and bestows nothing except by and through his Son Jesus Christ as mediator ( Colossians 1 :15, 17, 18). It is by Christ that new life and holiness are given in the new creation (Ephesians 2:10; l Corinthians 11:3).

God works real, effectual, sanctifying grace, spiritual strength and holiness in believers. By this gracious work God enables them to believe, to be holy and to persevere to the end. By this work he also keeps them 'blameless to the coming of our Lord Jesus Christ'. Whatever is wrought in believers by the Spirit of Christ, it is through their union to the Person of Christ (John 16:13-15) to whom we are united by the Spirit.

Question. Do we then receive the Spirit of the gospel from the Person of Christ or not?

Answer; We receive the Spirit by the preaching of the gospel (Acts2:33).

Objection. If it is by the Holy Spirit we are united to Christ, then we must be holy and obedient before we receive him by whom we are united to Christ. Christ does not unite ungodly and impure sinners to himself. This would be the greatest dishonor to him imaginable. We must therefore be holy, obedient and like Christ before we can be united to him by his Spirit.

Answer Firstly, if this is true, then it is not by the work of the Holy Spirit that we are holy, obedient and like Christ. We must therefore purify ourselves without the blood of Christ and sanctify ourselves without the Holy Spirit.

Secondly, the Lord Christ by his Word actually prepares souls in some measure for the indwelling of his Holy Spirit. Thirdly, Christ does not unite impure ungodly sinners to himself so that they might continue to be ungodly and impure. But at the same moment and by the same act in which they are united to Christ, they are really and permanently purified and sanctified. Where the Spirit of God is, there is liberty and purity and holiness.

The further work of the Holy Spirit is to impart all graces to us from Christ by virtue of that union we have with Christ. There is a mystical, spiritual body of which Christ is the head and the church are the members (Ephesians 1:22, 23; I Corinthians 12:12). This unity is illustrated in many places in Scripture: Christ is the vine and we are the branches (John 15:1, 4, 5; Romans 11:1-24). We are living stones built into a spiritual house (I Peter 2:4, 5). Christ lives in us (Colossians 2:20).

Conclusion. All grace and holiness comes from Christ, none from ourselves. The direct cause of all gospel holiness is the Holy Spirit. Evangelical holiness is a fruit and effect of the covenant of grace and its purpose is to renew in us the image of God.

Mortifying Sin: Bring Your Lust to the Gospel

by John Owen

Excerpts from Overcoming Sin and Temptation by John Owen (Ch. 11 & 12)

Load Your Conscience with the Guilt of Sin

This is my third direction: Load your conscience with the guilt of it. Not only consider that it has a guilt, but load your conscience with the guilt of its actual eruptions and disturbances. For the right improvement of this rule I shall give some particular directions:

Take God’s method in it, and begin with generals, and so descend to particulars:

Charge your conscience with that guilt which appears in it from the rectitude and holiness of the law. Bring the holy law of God into your conscience, lay your corruption to it, pray that you may be affected with it. Consider the holiness, spirituality, fiery severity, inwardness, absoluteness of the law, and see how you can stand before it. Be much, I say, in affecting your conscience with the terror of the Lord in the law, and how righteous it is that every one of your transgressions should receive a recompense of reward. Perhaps your conscience will invent shifts and evasions to keep off the power of this consideration— as, that the condemning power of the law does not belong to you, you are set free from it, and the like; and so, though you be not conformable to it, yet you need not to be so much troubled at it. But—

Tell your conscience that it cannot manage any evidence to the purpose that you are free from the condemning power of sin, while your unmortified lust lies in your heart; so that, perhaps, the law may make good its plea against you for a full dominion, and then you are a lost creature. Wherefore it is best to ponder to the utmost what it has to say.

Assuredly, he that pleads in the most secret reserve of his heart that he is freed from the condemning power of the law, thereby secretly to countenance himself in giving the least allowance unto any sin or lust, is not able, on gospel grounds, to manage any evidence, unto any tolerable spiritual security, that indeed he is in a due manner freed from what he so pretends himself to be delivered.

Whatever be the issue, yet the law has commission from God to seize upon transgressors wherever it find them, and so bring them before his

throne, where they are to plead for themselves. This is your present case; the law has found you out, and before God it will bring you. If you can plead a pardon, well and good; if not, the law will do its work. However, this is the proper work of the law, to discover sin in the guilt of it, to awake and humble the soul for it, to be a glass to represent sin in its colors; and if you deny to deal with it on this account, it is not through faith, but through the hardness of your heart and the deceitfulness of sin.

This is a door that too many professors have gone out at unto open apostasy. Such a deliverance from the law they have pretended, as that they would consult its guidance and direction no more; they would measure their sin by it no more. By little and little this principle has insensibly, from the notion of it, proceeded to influence their practical understandings, and, having taken possession there, has turned the will and affections loose to all manner of abominations.

By such ways, I say, then, as these, persuade your conscience to hearken diligently to what the law speaks, in the name of the Lord, unto you about

your lust and corruption. Oh! If your ears be open, it will speak with a voice that shall make you tremble, that shall cast you to the ground and fill youwith astonishment. If ever you will mortify your corruptions, you must tie up your conscience to the law, shut it from all shifts and exceptions, until it owns its guilt with a clear and thorough apprehension; so that then, as David speaks, your “iniquity may ever be before you” [Ps. 51:3].

Bring your lust to the gospel—not for relief, but for further conviction of its guilt; look on him whom you have pierced [Zech. 12:10; John 19:37], and be in bitterness. Say to your soul:

What have I done? What love, what mercy, what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite53 the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit has chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust’s sake I have scarce left him any room in my heart? How shall I escape if I neglect so great salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation—I have despised them all, and esteemed them as a thing of naught, that I might harbor a lust in my heart. Have I obtained a view of God’s fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavor to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?

Entertain your conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear your case is dangerous.

Descend to particulars. As under the general head of the gospel all thebenefits of it are to be considered, as redemption, justification, and the like;

so, in particular, consider the management of the love of them toward your own soul, for the aggravation of the guilt of your corruption. As—

Consider the infinite patience and forbearance of God toward you in particular. Consider what advantages he might have taken against time, to have made you a shame and a reproach in this world, and an object of wrath forever; how you have dealt treacherously and falsely with him from time to time, flattered him with your lips, but broken all promises and engagements, and that by the means of that sin you are now in pursuit of; and yet he has spared you from time to time, although you seem boldly to have put it to the trial how long he could hold out. And will you yet sin against him? Will you yet weary him, and make him to serve with your corruptions? Have you not often been ready to conclude yourself that it was utterly impossible that he should bear any longer with you; that he would cast you off, and be gracious no more; that all his forbearance was exhausted, and hell and wrath was even ready prepared for you? And yet, above all your expectation, he has returned with visitations of love. And will you yet abide in the provocation of the eyes of his glory?

How often have you been at the door of being hardened by the deceitfulness of sin, and by the infinite rich grace of God have been recovered to

communion with him again? Have you not found grace decaying; delight in duties, ordinances, prayer and meditation, vanishing; inclinations to loose careless walking, thriving; and they who before were entangled, almost beyond recovery? Have you not found yourself engaged in such ways, societies, companies, and that with delight, as God abhors? And will you venture any more to the brink of hardness?

All God’s gracious dealings with you, in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place. By

these, I say, and the like means, load your conscience; and leave it not until it be thoroughly affected with the guilt of your indwelling corruption, until it is sensible of its wound, and lie in the dust before the Lord. Unless this be done to the purpose, all other endeavors are to no purpose. While the conscience has any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification.

Constantly Long and Breathe After Deliverance from the Power of Sin

Fourthly, being thus affected with your sin, in the next place get a constant longing, breathing after deliverance from the power of it. Suffer not your heart one moment to be contented with your present frame and condition. Longing desires after anything, in things natural and civil, are of no value or consideration, any further but as they incite and stir up the person in whom they are to a diligent use of means for the bringing about the thing aimed at. In spiritual things it is otherwise. Longing, breathing, and panting after deliverance is a grace in itself, that has a mighty power to conform the soul into the likeness of the thing longed after. Hence the apostle, describing the repentance and godly sorrow of the Corinthians, reckons this as one eminent grace that was then set on work, “vehement desire” (2 Cor. 7:11). And in this case of indwelling sin and the power of it, what frame does he express himself to be in? His heart breaks out with longings into a most passionate expression of desire of deliverance (Rom. 7:24). Now, if this be the frame of saints upon the general consideration of indwelling sin, how is it to be heightened and increased when thereunto is added the perplexing rage and power of any particular lust and corruption! Assure yourself, unless you long for deliverance

you shall not have it.

This will make the heart watchful for all opportunities of advantage against its enemy, and ready to close with any assistances that are afforded

for its [enemy’s] destruction. Strong desires are the very life of that “praying always” [Luke 21:36] which is enjoined us in all conditions, and in none is more necessary than in this; they set faith and hope on work, and are the soul’s moving after the Lord.

Get your heart, then, into a panting and breathing frame; long, sigh, cry out. You know the example of David [Psalm 38 and 42]; I shall not need to

insist on it. Consider Whether the Distemper Is Rooted in Your Nature and

Increased by Your Constitution

The fifth direction is: Consider whether the distemper with which you are perplexed be not rooted in your nature, and cherished, fomented,54 and heightened from your constitution. A proneness to some sins may doubtless lie in the natural temper and disposition of men. In this case consider—

This is not in the least an extenuation of the guilt of your sin. Some, with an open profaneness, will ascribe gross enormities to their temper and disposition; and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration, I know not. It is from the fall, from the original depravation of our natures, that the fomes55 and nourishment of any sin abides in our natural temper. David reckons his being shapen in iniquity and conception in sin as an aggravation of his following sin, not a lessening or extenuation of it [Ps. 51:5]. That you are peculiarly inclined unto any sinful distemper is but a peculiar breaking out of original lust in your nature, which should peculiarly abase and humble you. That you have to fix upon on this account, in reference to your walking with God, is, that so great an advantage is given to sin, as also to Satan, by this your temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against your soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.

For the mortification of any distemper so rooted in the nature of a man, unto all other ways and means already named or further to be insisted on, there is one expedient peculiarly suited; this is that of the apostle, “I discipline my body, and bring it into subjection” (1 Cor. 9:27). The bringing of the very body into subjection is an ordinance of God tending to the mortification of sin. This gives check unto the natural root of the distemper and withers it by taking away its fatness56 of soil. Perhaps, because the papists—men ignorant of the righteousness of Christ, the work of his Spirit, and [the] whole business in hand—have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor [of] mortification, it may, on the other side, be a temptation to some

to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case

insisted on, by cutting short the natural appetite, by fasting, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing

limitations:

The outward weakening and impairing of the body should not be looked upon as a thing good in itself, or that any mortification does consist therein—which were again to bring us under carnal ordinances; but only as a means for the end proposed—the weakening of any distemper in its natural root and seat. A man may have leanness of body and soul together.

The means whereby this is done—namely, by fasting and watching, and the like—should be looked on as things that in themselves, and by virtue of

their own power, can not produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways whereby the Spirit may, and sometimes does, put forth strength for the accomplishing of his own work, especially in the case mentioned. Want of a right understanding and due improvement of these and the like considerations has raised a mortification among the papists that may be better applied to horses and other beasts of the field than to believers.

This is the sum of what has been spoken: When the distemper complained of seems to be rooted in the natural temper and constitution, in

applying our souls to a participation of the blood and Spirit of Christ, an endeavor is to be used to give check in the way of God to the natural root

of that distemper.

Consider the Occasions and Advantages Your Distemper Has Taken to Exert and Put Forth Itself, and Watch Against Them All

The sixth direction is: Consider what occasions, what advantages your distemper has taken to exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Savior recommends to his disciples under the name of watching: “I say unto you all, Watch” (Mark

13:37); which, in Luke 21:34, is: “Take heed lest your hearts be overcharged.”

Watch against all eruptions of your corruptions. I mean that duty which David professed himself to be exercised unto. “I have,” says he, “kept

myself from mine iniquity” [Ps. 18:23]. He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of “considering our ways.” Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to your distempers, and set yourself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations unto wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, “You shall be king of Syria” [2 Kings 8:13]. If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence.

Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.

Rise Mightily Against the First Actings and Conceptions of Your Distemper

The seventh direction is: Rise mightily against the first actings of your distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another. It is impossible to fix bounds to sin. It is like water in a channel— if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore does James give that gradation and process of lust (1:14-15), that we may stop at the entrance. Do you find your corruption to begin to entangle your thoughts? Rise up with all your strength against it, with no less indignation than if it had fully accomplished what it aims at. Consider what an unclean thought would have; it would have you roll yourself in folly and filth. Ask envy what it would have—murder and destruction is at the end of it. Set yourself against it with no less vigor than if it had utterly debased you to wickedness. Without this course you will not prevail. As sin gets ground in the affections to delight in, it gets also upon the understanding to slight it.

Use and Exercise Yourself to Such Meditations as May Serve to Fill You at All Times with Self-Abasement and Thoughts of Your Own Vileness

Eighthly, use and exercise yourself to such meditations as may serve to fill you at all times with self-abasement and thoughts of your own vileness, as: Be much in thoughtfulness of the excellency of the majesty of God and your infinite, inconceivable distance from him. Many thoughts of it cannot but fill you with a sense of your own vileness, which strikes deep at the root of any indwelling sin. When Job comes to a clear discovery of the greatness and the excellency of God, he is filled with self-abhorrence and is pressed to humiliation (Job 42:5-6). And in what state does the prophet Habakkuk affirm himself to be cast upon the apprehension of the majesty of God [Hab. 3:16]? “With God,” says Job, “is terrible majesty” [Job 37:22]. Hence were the thoughts of them of old, that when they had seen God they should die. The Scripture abounds in this self-abasing consideration, comparing the men of the earth to “grasshoppers,” to “vanity,” the “dust of the balance,” in respect of God [Isa. 40:12-25]. Be much in thoughts of this nature, to abase the pride of your heart, and to keep your soul humble within you. There is nothing [that] will render you a greater indisposition58 to be imposed on by the deceits of sin than such a frame of heart. Think greatly of the greatness of God.

Think much of your unacquaintedness with him. Though you know enough to keep you low and humble, yet how little a portion is it that you know of him! The contemplation hereof cast that wise man into that apprehension of himself which he expresses:

Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who has ascended up into heaven, or descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established the ends of the earth? What is his name, and what is his Son’s name, if you can tell? (Prov. 30:2-4)

Labor with this also to take down the pride of your heart. What do you know of God? How little a portion is it! How immense is he in his nature! Can you look without terror into the abyss of eternity? You cannot bear the rays of his glorious being. Because I look on this consideration of great use in our walking with God, so far as it may have a consistency with that filial59 boldness which isgiven us in Jesus Christ to draw nigh to the throne of grace [Heb. 4:16], I shall further insist upon it, to give an abiding impression of it to the souls of them who desire to walk humbly with God.

Consider, then, I say, to keep your heart in continual awe of the majesty of God, that persons of the most high and eminent attainment, of the nearest and most familiar communion with God, do yet in this life know but a very little of him and his glory. God reveals his name to Moses—the

most glorious attributes that he has manifested in the covenant of grace (Ex. 34:5-6); yet all are but the “back parts” of God. All that he knows by it is but little, low, compared to the perfections of his glory. Hence it is with peculiar reference to Moses that it is said, “No man has seen God at any

time” (John 1:18); of him in comparison with Christ does he speak (v. 17); and of him it is here said, “No man,” no, not Moses, the most eminent

among them, “has seen God at any time.” We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we

know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching

his perfections.

Objection

You will say that “Moses was under the law when God wrapped up himself in darkness, and his mind in types and clouds and dark institutions—under the glorious shining of the gospel, which has brought life and immortality to light, God being revealed from his own bosom, we now know him much more clearly, and as he is; we see his face now, and not his back parts only, as Moses did.”

Answers

I acknowledge a vast and almost inconceivable difference between the acquaintance we now have with God, after his speaking to us by his own Son

[Heb. 1:2], and that which the generality of the saints had under the law; for although their eyes were as good, sharp, and clear as ours, their faith and spiritual understanding not behind ours, the object as glorious unto them as unto us, yet our day is more clear than theirs was, the clouds are blown away and scattered [Song 4:6], the shadows of the night are gone and fled away, the sun is risen, and the means of sight is made more eminent and clear than formerly. Yet—

That peculiar sight which Moses had of God (Exodus 34), was a gospelsight, a sight of God as “gracious,” etc., and yet it is called but his “back arts,”

that is, but low and mean60 in comparison of his excellencies and perfections. The apostle, exalting to the utmost this glory of light above that of the law, manifesting that now the “veil” causing darkness is taken away [2 Cor. 3:13-16], so that with “open” or uncovered “face we behold the glory of the Lord” (2 Cor. 3:18) tells us how: “as in a glass” (1 Cor 13:12). “In a glass”— how is that? Clearly, perfectly? Alas, no! He tells you how that is: “We see through a glass, darkly,” says he (1 Cor. 13:12). It is not a telescope that helps us to see things afar off, concerning which the apostle speaks; and yet what poor helps are! How short do we come of the truth of things notwithstanding their assistance! It is a looking-glass whereunto he alludes (where are only obscure species and images of things, and not the things themselves), and a sight therein that he compares our knowledge to. He tells you also that all that we do see, di esoptrou, “by” or “through this glass,” is in ainigmati—in “a riddle,” in darkness and obscurity. And speaking of himself, who surely was much more clear-sighted than any now living, he tells us that he saw but ex merous—“in part.” He saw but the back parts of heavenly things (v. 12),

and compares all the knowledge he had attained of God to that he had of things when he was a child (v. 11). It is a meros,61 short of the to teleion, yea, such as katarg·th·setai—“it shall be destroyed,” or done away. We know what weak, feeble, uncertain notions and apprehensions children have of things of any abstruse63 consideration; how when they grow up with any improvements of parts and abilities, those conceptions vanish, and they are ashamed of them. It is the commendation of a child to love, honor, believe, and obey his father; but for his science and notions, his father knows his childishness and folly. Notwithstanding all our confidence of high attainments, all our notions of God are but childish in respect of his infinite perfections. We lisp and babble, and say we know not what, for the most part, in our most accurate (as we think) conceptions and notions of God.64We may love, honor, believe, and obey our Father; and therewith he accepts our childish thoughts, for they are but childish. We see but his back parts; we know but little of him. Hence is that promise wherewith we are so often supported and comforted in our distress, “We shall see him as he is”; we shall see him “face to face”; “know as we are known; comprehend that for which we are comprehended” (1 Cor. 13:12; 1 John 3:2); and positively, “Now we see him not” [1 Pet. 1:8]—all concluding that here we see but his back parts; not as he is, but in a dark, obscure representation; not in the perfection of his glory.

The queen of Sheba had heard much of Solomon, and framed many great thoughts of his magnificence in her mind thereupon; but when she came and saw his glory, she was forced to confess that the one half of the truth had not been told her [1 Kings 10:7]. We may suppose that we have here attained great knowledge, clear and high thoughts of God; but, alas! when he shall bring us into his presence we shall cry out, “We never knew him as he is; the thousandth part of his glory, and perfection, and blessedness, never entered into our hearts.”

The apostle tells us that we know not what we ourselves shall be (1 John 3:2)—what we shall find ourselves in the issue; much less will it enter into

our hearts to conceive what God is and what we shall find him to be. Consider either him who is to be known, or the way whereby we know him, and this will further appear:

We know so little of God, because it is God who is thus to be known—that is, he who has described himself to us very much by this, that we cannot

know him. What else does he intend where he calls himself invisible, incomprehensible, and the like?—that is, he whom we do not, cannot, know as he is. And our further progress consists more in knowing what he is not, than what he is. Thus is he described to be immortal, infinite—that is, he is not, as we are, mortal, finite, and limited. Hence is that glorious description of him, “Who only has immortality, dwelling in the light which no man can approach unto; whom no man has seen, nor can see” (1 Tim. 6:16). His light is such as no creature can approach unto. He is not seen, not because he cannot be seen, but because we cannot bear the sight of him. The light of God, in whom is no darkness, forbids all access to him by any creature whatsoever.

We who cannot behold the sun in its glory are too weak to bear the beams of infinite brightness. On this consideration, as was said, the wise man

professes himself “a very beast, and not to have the understanding of a man” (Prov. 30:2)—that is, he knew nothing in comparison of God, so that he seemed to have lost all his understanding when once he came to the consideration of him, his work, and his ways.

In this consideration let our souls descend to some particulars:

For the being of God; we are so far from a knowledge of it, so as to be able to instruct one another therein by words and expressions of it, as that

to frame any conceptions in our mind, with such species and impressions of things as we receive the knowledge of all other things by, is to make an idol to ourselves, and so to worship a god of our own making, and not the God that made us. We may as well and as lawfully hew him out of wood or stone as form him a being in our minds, suited to our apprehensions. The utmost of the best of our thoughts of the being of God is that we can have no thoughts of it. Our knowledge of a being is but low when it mounts no higher but only to know that we know it not.

There [may] be some things of God which he himself has taught us to speak of, and to regulate our expressions of them; but when we have so done,

we see not the things themselves; we know them not. To believe and admire is all that we attain to. We profess, as we are taught, that God is infinite,

omnipotent, eternal; and we know what disputes and notions there are about omnipresence, immensity, infiniteness, and eternity. We have, I say, words and notions about these things; but as to the things themselves what do we know? What do we comprehend of them? Can the mind of man do any more but swallow itself up in an infinite abyss, which is as nothing; give itself up to what it cannot conceive, much less express? Is not our understanding “brutish” in the contemplation of such things, and is as if it were not? Yea, the perfection of our understanding is not to understand, and to rest there.

They are but the back parts of eternity and infiniteness that we have a glimpse of. What shall I say of the Trinity, or the subsistence of distinct persons in the same individual essence—a mystery by many denied, because by none understood— a mystery whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? But I shall not further instance in particulars. That infinite and inconceivable distance that is between him and us keeps us in the dark as to any sight of his face or clear apprehension of his perfections.

We know him rather by what he does than by what he is—by his doing us good than by his essential goodness; and how little a portion of him, as

Job speaks, is hereby discovered! We know little of God, because it is faith alone whereby here we know him. I shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a God, nor what they may rationally be taught concerning that God from the works of his creation and providence, which they see and behold. It is confessedly, and that upon the woeful experience of all ages, so weak, low, dark, confused, that none ever on that account glorified God as they ought, but, notwithstanding all their knowledge of God, were indeed “without God in the world” [Eph. 2:12].

The chief, and, upon the matter, almost only acquaintance we have with God, and his dispensations of himself, is by faith. “He that comes to God

must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6). Our knowledge of him and his rewarding (the bottom of our obedience or coming to him), is believing. “We walk by faith, and not by sight” (2 Cor. 5:7)—dia pisteøs ou dia eidous by faith, and so by faith as not to have any express idea, image, or species of that which we believe. Faith is all the argument we have of “things not seen” (Heb. 11:1). I might here insist upon the nature of it; and from all its concomitants and concerns manifest that we know but the back parts of what we know by faith only. As to its rise, it is built purely upon the testimony of him whom we have not seen: as the apostle speaks, “How can you love him whom you have not seen?” [1 Pet. 1:8]—that is, whom you know only by faith that he is. Faith receives all upon his testimony, whom it receives to be only on his own testimony. As to its nature, it is an assent upon testimony, not an evidence upon demonstration; and the object of it is, as was said before, above us. Hence our faith, as was formerly observed, is called a “seeing darkly, as in a glass.” All that we know this way (and all that we know of God we know this way) is but low, and dark, and obscure.

Objection

But you will say, “All this is true, but yet it is only so to them that know not God, perhaps, as he is revealed in Jesus Christ; with them who do so it is otherwise. It is true, ‘No man has seen God at any time,’ but ‘the only-begotten Son, he has revealed him’ (John 1:18); and ‘the Son of God is come, and has given us an understanding, that we may know him that is true’ (1 John 5:20). The illumination of ‘the glorious gospel of Christ, who is the image of God,’ shines upon believers (2 Cor. 4:4); yea, and ‘God, who commanded the light to shine out of darkness, shines into their hearts, to give them the knowledge of his glory in the face of his Son’ (v. 6). So that ‘though we were darkness,’ yet we are now ‘light in the Lord’ (Eph. 5:8). And the apostle says, ‘We all with open face behold the glory of the Lord’ (2 Cor. 3:18); and we are now so far from being in such darkness, or at such a distance from God, that ‘our communion and our fellowship is with the Father and with his Son’ (1 John 1:3). The light of the gospel whereby now God is revealed is glorious; not a star, but the sun in his beauty is risen upon us, and the veil is taken from our faces. So that though unbelievers, yea, and perhaps some weak believers, may be in some darkness, yet those of any growth or considerable attainments have a clear sight and view of the face of God in Jesus Christ.”

Answers

To which I answer—

The truth is, we all of us know enough of him to love him more than we do, to delight in him and serve him, believe him, obey him, put our trust in

him, above all that we have hitherto attained. Our darkness and weakness is no plea for our negligence and disobedience. Who is it that has walked up to the knowledge that he has had of the perfections, excellencies, and will of God? God’s end in giving us any knowledge of himself here is that we may “glorify him as God” [Rom. 1:21], that is, love him, serve him, believe and obey him—give him all the honor and glory that is due from poor sinful creatures to a sin-pardoning God and Creator. We must all acknowledge that we were never thoroughly transformed into the image of that knowledge which we have had. And had we used our talents well, we might have been trusted with more.

Comparatively, that knowledge which we have of God by the revelation of Jesus Christ in the gospel is exceeding eminent and glorious. It is so in comparison of any knowledge of God that might otherwise be attained, or was delivered in the law under the Old Testament, which had but the shadow of good things, not the express image of them; this the apostle pursues at large (2 Corinthians 3). Christ has now in these last days revealed the Father from his own bosom, declared his name, made known his mind, will, and counsel in a far more clear, eminent, distinct manner than he did formerly, while he kept his people under the pedagogy of the law; and this is that which, for the most part, is intended in the places before mentioned. The clear, perspicuous delivery and declaration of God and his will in the gospel is expressly exalted in comparison of any other way of revelation of himself.

The difference between believers and unbelievers as to knowledge is not so much in the matter of their knowledge as in the manner of knowing.

Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light. The excellency of a believer is, not that he has a large apprehension of things, but that what he does apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions.

Jesus Christ by his word and Spirit reveals to the hearts of all his, God as a Father, as a God in covenant, as a rewarder, every way sufficiently to

teach us to obey him here, and to lead us to his bosom, to lie down there in the fruition of him to eternity. But yet now, Notwithstanding all this, it is but a little portion we know of him; we see but his back parts. For— The intention of all gospel revelation is not to unveil God’s essential glory

that we should see him as he is, but merely to declare so much of him as he knows sufficient to be a bottom of our faith, love, obedience, and coming to him—that is, of the faith which here he expects from us; such services as beseem poor creatures in the midst of temptations. But when he calls us to eternal admiration and contemplation, without interruption, he will make a new manner of discovery of himself, and the whole shape of things, as it now lies before us, will depart as a shadow. We are dull and slow of heart to receive the things that are in the word revealed; God, by our infirmity and weakness, keeping us in continual dependence on him for teachings and revelations of himself out of his word, never in this world bringing any soul to the utmost of what is from the word to be made out and discovered—so that although the way of revelation in the gospel be clear and evident, yet we know little of the things themselves that are revealed. Let us, then, revive the use and intention of this consideration:

will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatsoever? Let the soul be continually wonted to reverential thoughts of God’s greatness and omnipresence, and it will be much upon its watch as to any undue deportments.68 Consider him with whom you have to do—even “our God is a consuming fire” [Heb. 12:29]—and in your greatest abashments69 at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory.

The Works of the Self-Righteous

by Martin Luther

Epistle Text: Galatians 4, 1-7.

1 But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; 2 but is under guardians and stewards until the day appointed of the father. 3 So we also, when we were children, were held in bondage under the rudiments of the world: 4 but when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, 5 that he might redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. 7 So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.

THE PEOPLE OF LAW AND OF GRACE.

1. This text is very characteristic of the apostle Paul. It is not generally understood. Not because of any obscurity in itself, but because the doctrine of faith, a doctrine it is very necessary to understand if we are to comprehend Paul, for his energetic and zealous mind is, in all his epistles, occupied with the subject of faith-because, I say, this doctrine is almost obsolete in the world today. A lengthy exposition is necessary to make it plain. To gain space to treat the subject clearly, we will let this suffice for the introduction.

MAN'S JUSTIFICATION

2. We must know it is one thing to handle the subject of good works and another that of justification; just as the nature or personality of an individual is one thing and his actions or works another. Justification has reference to the person and not to the works. It is the former, not the latter, which is justified and saved, or is sentenced and punished.

3. Therefore, it is settled that no one is justified by works; he must first be justified by other means. Moses says (Gen 4, 4-5), "Jehovah had respect unto Abel and to his offering." First, he had respect to Abel the person, and then to his offering. Abel being godly, just and acceptable in person, his offering was acceptable. The sacrifice was accepted because of the person, and not the person because of the sacrifice. "But unto Cain and to his offering he had not respect." In the first place, God had not respect unto Cain the person: hence later he respected not his offering. From this quotation we may conclude it is impossible for any work to be good in God's sight unless the worker first be good and acceptable. Conversely, it is impossible for any work to be evil before God unless the worker first be evil and not acceptable.

4. Now, let it be sufficiently proven for the present that there are two kinds of good works; some precede and others follow justification. The former merely appear to be good and effectual; the latter are really good.

5. Now, this is the point of contention between presumptuous saints and God. Right here carnal nature contends, even rages, against the Holy Spirit. The Scriptures everywhere treat of this contention. Therein God concludes all man's works, previous to his justification, evil and ineffectual; he requires justification and goodness on the part of the individual first. Again, he concludes that all persons in the state of nature and of the first birth are unjust and evil. As said in Psalms 116, 11, "All men are liars." And in Genesis 6, 5, "Every imagination of the thoughts of man's heart was only evil continually." Hence the natural man can perform no good work, and all his attempts will be no better than Cain's.

6. Here Madam Huldah with her scornful nose-human nature-steps in and dares to contradict her God and to charge him with falsehood. She hangs upon herself her old frippery, her straw armor-natural light, reason, free. will and human powers. She introduces the heathenish books and doctrines of men, and proceeds to harp upon these, saying: "Good works do precede justification. And they are not, as God says, the works of Cain. They are good to the extent of justifying. For Aristotle taught that he who does much good will thereby become good." To this doctrine Madam firmly cleaves, perverting the Sriptures and presuming that God must first respect the works and then the doer. This satanic doctrine universally reigns at present in all the high schools and other institutions, and in the cloisters. Its advocates are but Cain-like saints, disregarded of God.

7. In the second place, Madam Huldah, basing her position simply on works and attaching very little importance to the justified individual, proceeds still further and attributes all merit and supreme righteousness to the works following justification. She quotes James 2, 26, "Faith apart from works is dead." Not understanding this statement, she undervalues faith. Consequently she continues to hold to good works, presuming to require of God acceptance of the doer for the sake of the works. So the two continually strive against one another. God respects the individual, Cain the works. God rewards the works for the sake of the doer; Cain would have the doer crowned because of his works. God will not yield his just and righteous position, and the young nobleman Cain will never while the world stands allow himself to be convinced of his error. We must not reject his works, slight his reason or look unto his freewill as powerless; for so he will become angry with God and slay his brother Abel, a fact to which all history gives abundant testimony.

8. Do you ask: "What then am I to do? How shall I make myself good and acceptable in person to begin with? how secure that justification? The Gospel replies: "Hear Christ and believe in him, utterly despairing of yourself and resting assured you will be changed from a Cain to an Abel and then present your offerings." Just as faith is proclaimed without merit or work on your part, it is also bestowed regardless of your works, without any of your merits. It is given of pure grace. Note, faith justifies the individual; faith is justification. Because of faith God remits all sins, and forgives the old Adam and the Cain in our nature, for the sake of Christ his beloved Son, whose name faith represents. More, he bestows his Holy Spirit. The Holy Spirit changes the individual into a new creature, one with different reason and different will, and inclined to the good. Such a one, wherever he is, performs wholly good works, and all his works are good; as taught in the preceding epistle lesson.

9. Then nothing else is necessary to justification but to hear and believe in Jesus Christ as our Saviour. But that is not a work of the natural man; it is a work of grace. He who presumes to attain justification by works, only obstructs the way of the Gospel, of faith, grace, Christ, God and all good. On the other hand, nothing but justification is necessary to render works good. The justified man and none other does good; all he does, being justified, is good, without distinction of works. Therefore, the order of man's salvation, the beginning and the sequel, is first to hear and then believe God's Word as supreme, and then to act. Thus shall man be saved. He who perverts this order and acts accordingly is certainly not of God.

10. Paul prescribes this order where he says (Rom 10, 13-15): "Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?" Christ teaches us to pray the Lord of the harvest to send laborers into his harvest; that is, faithful preachers. When they come they preach the true Word of God. Hearing it, we are enabled to believe, and such faith justifies us and renders us godly; then we call upon God and do only good. Thus are we saved. So then, the believer shall be saved, but he who works without faith shall be damned. Christ says (Mk 16, 16), "He that disbelieveth shall be condemned;" here works avail nothing.

11. Now, observe what people commonly do and say. "Yes," they tell you, "I expect to become godly. Yes, we must be godly." But if they are asked what we are to do to accomplish it, they go on to say, "Indeed, we must pray' fast, attend Church, abstain from sin, and so on." One will enter a monastery, another some order. One will become a priest, another will don a hair-garment. One will punish himself in a certain way, and another in another way. They are like Cain and do the works of Cain. Personally they are as at first-without justification. They but assume an external change, an alteration of works, clothing, condition and habits. They are really apes, assuming the habits of saints but remaining unholy. Unmindful of faith, they rush along with their good works toward heaven-as they imagine-torturing themselves.

Relative to them, Christ in the Gospel (Lk 13, 24) says: "Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able." And why not? Because they do not recognize the narrow door. It is faith. Faith humbles one, reduces him to nothing, until he must despair of ail his good works and cleave only to God's grace; for that he must forsake all else. But the Cain-like saints imagine good works to be the narrow door. Hence they do not humble themselves. Nor do they despair of their good works; no, lading themselves with the cumbersome bundles of their collected deeds, they strive to pass through the door. They will pass as the camel with his great hump passes through the eye of the needle.

12. Mention faith to them and they scoff and laugh, saying: "Are we Turks or heathen that we must first learn what faith is? Is it possible that our multitude of monks, nuns and priests do not know? Who can be ignorant of what believing is when even they who openly sin know its meaning?" As if having finished with faith, they imagine they must henceforth devote themselves to works. As before said, they regard faith of slight importance; for they do not understand that it is our sole justifier. To accept as true the record of Christ-this they call faith. The devils have the same sort of faith, but it does not make them godly. Such belief is not Christian faith; no, it is rather deception.

13. In the preceding epistles we have heard that to be a Christian it is not enough simply to believe the story of Christ true-the Cain-like saints possess such faith-but the Christian must without any hesitancy believe himself one to whom grace and mercy are given, and that he has really secured them through baptism or through the Holy Supper. When he so believes, he is free to say of himself: "I am holy, godly and just. I am a child of God, perfectly assured of salvation. Not because of anything in me, not because of my merits or works, am I saved; it is of the pure mercy of God in Christ, poured out upon me." To such extent will he appreciate God's precious mercy, he cannot doubt that it renders him holy and constitutes him a child of God. But he who doubts, disparages to the utmost his baptism and the Holy Supper, and censures as false God's Word and his grace in the sacraments.

14. The Christian should entertain no fear-he should not doubt-that he is righteous and a child of God through grace. Rather he needs to entertain anxiety as to how he shall endure steadfast to the end. There is where all fear and anxiety are due. For while he assuredly is given to possess full salvation, it may be somewhat doubtful whether or no he will steadfastly retain it. Here we must walk in fear. True faith does not hang upon works nor rely upon itself; it relies only upon God and his grace. Grace cannot forsake the individual so long as reliance continues. But he knows not how long it will continue. Should temptation force him to lose his confidence, grace also will fail. Solomon (Ecc 9, 1) says: '`The righteous, and the wise, and their works, are in the hand of God; whether it be love or hatred, man knoweth it not; all is before them." He does not say it is uncertain at present, but in the future, because man knows not whether he will withstand the attacks or temptation.

15. When the Cain-like saints hear the doctrine of faith, they cross themselves, both with hands and feet, and exclaim: 'God forbid! How could I call myself holy and righteous? How could I be so egotistical and presumptuous? No, no; I am a poor sinner." You see how they make faith of no value to themselves, and so must regard as. heresy all doctrine based upon it. Thus they do away with the whole Gospel. These are they who deny the Christian faith and exterminate it from the world. Paul prophesied concerning them when he said (1 Tim 4, 1): "In later times some shall fall away from the faith." The voice of faith is now silenced all over the world. Indeed, faith is condemned and banished as the worst heresy, and all who teach and endorse it are condemned with it. The Pope, the bishops, charitable institutions, cloisters, high schools, unanimously opposed it for nearly four hundred years, and simply drove the world violently into hell. Their conduct is the real persecution by Antichrist, in the last times.

16. Tell them what the prophet says in Psalm 86, 2: "Preserve my soul; for I am godly"; and Paul's words in Romans 8, 16: "The Spirit himself beareth witness with our spirit, that we are children of God;" and they reply: "Yes, but the prophet and the apostle did not mean by these statements to establish a doctrine or leave an example of what others may claim. They were enlightened and their holiness was revealed to them." Similarly, they construe every passage relating to the subject as not doctrinal in design, but exhibiting a remarkable miracle, a special prerogative of certain individuals not to be possessed by every believer. This explanation is a mere invention of their own minds. Themselves unbelievers, tasting not the Spirit, they think no one else should so believe or taste. By such conduct-their own fruits-they may be clearly identified as thorns and thistles; not as Christians, but as enemies and destroyers of Christians, and persecutors of the Christian faith.

17. Such, however, is the character of their own faith, they are led to believe they are made godly and holy through their works, and that therefore God must save them. Note, in their opinion, to become godly through works is Christianity; but to becorme godly through divine grace is heresy. Apparently their works are of greater importance and value than the grace of God. Their faith can rely upon works, but not upon God's grace. Since they reject the rock and build upon the sand, they but get their deserts when they fall into the error of their own works and torture themselves to death, to the devil's advantage. It is all because they will not rely upon the grace of God and render him reasonable service.

18. They who possess the Christian faith must in consequence of it be confidently happy in God and his grace. They will even delight in good works. The prayers the Cain-like ones offer, and the costume they affect, are not good works. Only such works as minister to the profit of a neighbor are good, as we said in the last Gospel lesson. Yes, Christians will readily suffer everything, for they doubt not God's presence with them, and his favor. These are they who honor God and are useful to man.

l9. But the Cain-like people profit not God, the world nor themselves. They are mere useless burdens to the earth, harmful to themselves and ever-yore else. Lacking faith, they do not serve nor honor God. They do no work that contributes in any way to the benefit of their neighbor's badly or property, his honor or his soul. Their works exclusively their own, consisting in certain gestures, apparel and meats and performed in honor of certain places and times.

Tell me, how does it benefit me for you to affect a large bald pate or to wear a gray cowl? Who profits by your fasting on a certain day and observing a certain other day as holy? by your abstaining from particular meats, and secluding yourself in a certain place, to read and mutter so much every day? So doing, you simply murder yourself to please the devil, leaving a pernicious example, that others may follow in the same life and conduct as if it were good, and consistent with the principles of Christianity. Having not a Christian belief, you cannot pray in a Christian manner. Hence your fasting is not, as it should be, a mortification of the body; it is performed as a good work. Such a life is nothing else than the idolatry of Baal and of Moloch formerly practiced among the Jews, who tortured, burned and otherwise murdered their children for the devil's honor.

THE USE AND NECESSITY OF THE LAW.

20. Perhaps you ask, "If it is true that we are justified not by works, but by hearing of Christ and believing in him as ours personally, what is the need and use of the commandnents? Why has God so urgently taught them? I answer: We come now to this our epistle lesson. It tells us the object of the commandments. The Galatians first learned the Christian faith from Paul. Afterward, being perverted by certain false teachers, they turned back to their works, imagining they must become righteous through the deeds of the Law. In our lesson Paul recalls them from their works unto faith, and with multiplied terms points out to them the two kinds of works of the Law. His conclusion is: the works preceding justification-or faith-are unprofitable and merely constitute us servants; but faith makes us children of God-his sons-whereupon really good works must follow.

21. But we must acquaint ourselves with Paul's language, his distinction between the servant and the child. The self-righteous he terms a servant. Concerning that individual much has been said heretofore. The believer in Christ he calls a child. The believer is and will be justified by faith alone-without works. This distinction is based upon the fact that the self-righteous one does not serve in the same spirit that actuates the child and heir conscious of his own inheritance. He renders his service in the spirit of a day-laborer upon another's property. A1though the works of the two may be precisely of the same character, the spirit that moves them-the conscience, and faith-makes a difference. The child confidently expects to remain heir to the estate. The servant, recognizing his ultimate dismissal, does not await inheritance. As Christ declares (In 8, declares (Jn 8:35): "The Bondservant abideth not in the house for ever: the son abideth for ever."

22. Now, the Cain-like saints have not, as they themselves confess, the Christian faith which would assure them of being the children of God. They protect themselves from that awful heretical presumption by making the sign of the cross. So they continue to hang in doubt. As they believe, so is it with them. They are not children of God and never will become his happy children in the way they are going, notwithstanding they may perform the requirements of the Law, may faithfully put it into practice. Observance of the Law will constitute them servants, and servants will they continue to be securing no more than a temporal reward-a competence on earth, and rest, honor and pleasure. We see this in the spiritual orders, where all the wealth, power, pleasure, honor and favors of the world are enjoyed. Here is the reward of the self-righteous. They are servants and not children; therefore in the hour of death they will all be cast out from the eternal inheritance which they refused in this life to believe in and to receive through faith. You see, so far as the works are concerned, there is scarcely a difference between the child and the servant. Faith, however-the spirit of service-makes the distinction.

23. The apostle's design is to make plain the fact that, lacking faith, the Law, with all its works, constitutes us simply servants. Only faith can make us children. Not the Law, nor the works of the Law, nor human nature can create faith within us; the Gospel alone brings it. It is present when we give ear to the Gospel, the Word of grace, which Word is accompanied by the Holy Spirit whert preached and heard in quiet sincerity. Witness the example of Cornelius and his family (Acts 10, 44), who received the Holy Spirit simply upon hearing Peter preach.

24. The Law was given merely to reveal to man his graceless and servile condition and his lack of filial affection; to show him how he serves God without faith and confidence, and a free, spontaneous spirit. The self-righteous saints confess to their utter want of confidence; and, if they would but make further confession, they must admit that they prefer to have no Law, and do not submit to it from choice. Destitute of faith as they are, their whole conduct is regulated by restraints. They must acknowledge the Law powerless to yield them any higher perfection. Let them learn from the Law their condition as servants and not as children, and be led to come out of their servitude into the prerogative of the child, regarding their own efforts ineffectual. Thus through faith and the grace of God they may attain their rightful place in life.

25. Such is the right way to view the Law; such is the use we are to make of it. It is calculated simply to convict and vanquish all who presume to fulfil it without faith. For these, being servants, undertake its requirements with no free, spontaneous spirit and with no reliance on grace. The Law is designed to try men, to teach them by defeat in the conflict with it how unwilling, how faithless, they are, and thus lead them to seek help elsewhere and not to presume by their own strength to meet its demands. A voluntary spirit is necessary, and only the child of God can fullfil the Law. The Law is an enemy to the unwilling and to servants.

26. But the self-righteous go so far as to acknowledge their utter lack of faith, yes, they reject the faith which would constitute them children; they are sensible of their unwillingness, and really prefer freedom from the Law; yet they presume by their own works to render themselves godly; they desire to remain servants instead of children, but at the same time to cleave to the inheritance, so perverting all order. Though, as we said, the purpose of the Law is to bring them into conflict and teach that they are servants lacking a voluntary spirit, and to lead them to despair of their own efforts and cleave to faith, which would afford grace and constitute them children-notwithstanding all this, they pervert the Law to the extent of undertaking to fullfil its demands by their works. Thus they frustrate the end of the Law and its true meaning, striving against faith and grace, to which the Law points, even urges, them. So they remain forever a blind, perverse, laboring and servile people. Such is the teaching of Paul where he fearlessly says (Rom 3, 20), "By the works of the Law shall no flesh be justified in his sight." Why not? He answers (Rom 7, 7), Because the Law effects only the knowledge or experience of sin.

27. Beloved, how does the Law do this? Study a Cain like individual and you will see. In the first place, only with great pains and labor does he perform all his works in obedience to the Law. Yet, as he readily confesses, he does not believe himself a child of God and holy. Indeed, as before said, he condemns such faith as the most abominable presumption and heresy. He continues in doubt, expecting to become a child through his own works.

28. You see plainly, that individual is not good nor righteous, for he is destitute of faith, in fact is an enemy to faith. Being an enemy to faith: he is an enemy to righteousness. Consequently his works are not meritorious, no matter how admirable they may appear judged by the standard of the Law. So you see Paul is right when he says, "By the works of the law shall no flesh be justified in his sight." In God's sight the doer must be good before his works are good. True, his works may justify him before men, who judge according to the deeds performed and not according to the doer's spirit-the state of his heart. While men judge individuals by their works, God judges the works by the individual.

The first commandment of the Law demands that we have one God and honor him, that is, trust and confide in him, build upon him. This is true faith, whereby we are made children of God. Thus the Law clearly reveals the sin of the Cain-like-their unbelief. In like manner you experience whether you believe or not. Without such a law no one could experience or know this. Note, this is what Paul calls a knowledge of sin by the Law.

29. You cannot extricate yourself from unbelief, nor can the Law do it for you. All your works in intended fulfillment of the Law must remain works of the Law and powerless to justify in the sight of God, who regards as just only believing children. For only these fulfill the first commandment and hold him true God. Though you torture yourself to death with works, yet they will not afford your heart the faith this commandment requires. Indeed, as before stated, works neither know nor tolerate faith. They do not recognize that the Law requires faith. Therefore, he who puts his trust in works must continue the devil's martyr and a persecutor of faith and the Law through those very works wherein he trusts, until he comes to himself, knows himself and, despairing of himself and his works, gives honor to God; until, perceiving his own worthlessness, he ardently desires pure grace, driven to it by God, through the Law. Then faith and grace come to fill the empty heart, to feed the hungry soul. Then follow really good works. These works are not of the Law; they are works of the Spirit of grace, in the Scriptures styled the works of God-works he produces in us. All not produced in us by God through grace, all that we perform of ourselves without grace, is really wrought of the Law and avails nothing to justification. Rather it is evil and opposed to God, because of the unbelief in which it is wrought.

30. In the second place, one like Cain never performs his duty willingly and voluntarily unless he is hired and is permitted to exercise his own pleasure, to have his own desires. He is precisely like the servant who will not do his duty unless he is driven, or is given his own way. Now, servants that have to be driven or coaxed or flattered are very disagreeable. Likewise the Cain-like are displeasing, and by no means acceptable in the sight of God. For they perform no work of the Law unless driven by fear of punishment and of hell; or only after being coaxed and given their own way; or again, unless they do it to secure from God a competence to use as they desire.

You see they are not actuated by hearfelt love for the Law, but by the expectation of reward or fear of punishment. Being with all their hearts enemies to the Law, evidently they would prefer that the Law did not exist. If the doer Be evil, the work is also evil. It is merely extorted by fear, or secured by conceding the doer his own pleasure in the matter; just as entreaty and persuasion move one to action.

31. The Law teaches us to recognize the unwillingness and perversity of our minds. They are wholly sinful before God. Where is the holiness in performing with the hands required duties when our hearts are unkindly disposed to" ward the Law and the Law-giver? Indeed, ill-will toward the Law is very sinful.

Note, what Paul calls knowing sin by the Law, is coming into conflict with it, feeling and experiencing the perversity of our hearts and in consequence shuddering, despairing of ourselves, and eagerly striving after grace. Grace removes disinclination and generates a willing, cheerful spirit, a spirit giving us sincere good-will for the Law and enabling us to perform our duties voluntarily, without constraint, our only motive being pure delight in righteousness and the Law, while we are uninfluenced by expectation of reward or by fear of punishment. Thus, of the slave, the child is made; of the bond-servant, an heir. The faith of Christ alone can create such a spirit, as sufficiently stated before. Now let us consider the epistle.

"So long as the heir is a child, he differeth nothing from a bond-servant, though he is lord of all."

32. Paul introduces a figure from material life. As we know, a minor, a child, who is heir to an estate left from parents or bequeathed by will, is reared in restraint like a servant so far as control of the estate is concerned. He is powerless to exercise his own pleasure in regard to it. He is kept under restraint and discipline, being permitted to derive from the estate' only enough for food and raiment, notwithstanding the property is really his own. In the matter of his own possessions, he is but as a stranger and a servant.

33. Similarly, in spiritual matters God made a testament when he gave Abraham the promise (Gen 22, 18) that in his seed, Christ, should all the nations of the earth be blessed. This testament was afterward established by the death of Christ; and after his resurrection it was published through the Gospel. The Gospel is merely a revelation, a manifestation, of this testament wherein it is declared to the world that in Christ, the seed of Abraham, grace and blessing are willed and given to all men, and may be received by every one if only he believes it.

34. Before this testament was opened and published, children of God were under the Law, burdened and constrained by its works. Nevertheless, their works did not justify; rather they were servile and unprofitable. But because God's children were predestined to a future faith which should constitute them children, they were unquestionably heirs of the grace and blessing conveyed in the testament; though not then in possession of it and able to appropriate it, but, like others without faith, servile and occupied with works. Just so, it is the case now, and always has been, that many believe, and acknowledge faith, after having been previously overwhelmed with works and in ignorance of faith; after having been, with hypocrites, occupied in works. From the fact of their now apprehending faith and receiving the inheritance, they certainly must have been all the time heirs and predestined of God, though in ignorance of the fact, and though servants, self-righteous and Cain-like.

35. So some who are now occupied with works and whose holiness is like Cain's, who are servants as he was, are nevertheless future heirs and children, because they will yet believe. Faith will enable them to lay aside their servility, to surrender their works and to obtain the great blessing, the vast inheritance, of justification.. And being justified, righteousness and salvation are theirs without works. Then will they voluntarily do all their works to the honor of God and the benefit of their neighbors, without expectation of reward or intent to secure righteousness or a reward. For they are in possession of the inheritance and blessing; they have what Christ has bequeathed to them in his testament and caused to be opened, proclaimed and distributed through the Gospel, all of pure grace and mercy.

36. Abraham and every other patriarch, you will observe, recognized God's testament or covenant. It was delivered to them just as much as to us, although not at that time read and proclaimed to the world as after Christ's ascension. They obtained the very same thing that we and all God's children obtain, and through the very same faith. The grace, the blessing, the testament, the faith-all are the same; the Father is one and the same God of us all.

37. Note, Paul everywhere teaches justification, not by works, but solely by faith; and not as a process, but instantaneous. The testament includes in itself everything -justification, salvation, the inheritance and great blessing. Through faith it is instantaneously enjoyed, not in part, but all. Truly is it plain, then, that faith alone affords such blessings of God, justification and salvation-immediately and not in process as must be the case with works-and constitutes us children and heirs who voluntarily discharge' their duties, not presuming to become godly and worthy by a servile spirit. No merit is needed; faith secures all gratuitously-more than anyone can merit. The believer performs his works gratuitously, being already in possession of all the Cain-like saints vainly seek through works and Never find-justification and divine inheritance, or grace.

"But is under guardians and stewards until the day appointed of the father."

38. These guardians and stewards are they who bring up the heir on his father's estate, restraining him from a wild and vagabond life. Though they withhold from him control of the inheritance, they are necessary and benefit the heir in various ways. In the first place, as stated before, they keep him at home on the estate, to better fit him for enjoyment of it. Secondly, the fact of his being carefully and closely restrained will inspire in him stronger desire for control of the inheritance; when he arrives at the age of discretion he will yearn for freedom and be unwilling to continue under others' control.

39. The same is necessarily true of everyone still occupied with works under the Law, and a servant. The Law is his guardian, his steward. He is under its control as one in constraint of another. The Law is designed, in the first place, to train him and keep him in bounds; to restrain him externally, through fear of punishment, from committing evil works; to save him from becoming wholly dissolute, from risking everything and altogether shutting himself out from God and his salvation, as do the profligate.

The Law is intended, in the second place, to teach man to know himself; to bring him to reason, where he may recognize his unwilling allegiance to the Law, how he performs no work willingly as a child, but by constraint as a bondservant. The Law gives him experience as to his shortcomings; it shows him his lack of a free, new and everwilling spirit-a spirit the Law and its works cannot give. Indeed, the more he works, the more unwillingly is it done; and the harder is it to work, for he is influenced by a grudging spirit.

40. Being made aware of his unwilling attitude, he sees that his works are only an external observance of the Law, while in his heart he is an enemy and opposer of the Law, so far as cheerful obedience is concerned. Hence he truly is constantly at heart a sinner against the Law, and externally a saint according to the Law; in other words, a real Cain, an egregious hypocrite. Manifestly to himself, his works are works of the Law, but his heart is a heart of sin. His heart being not disposed to the Law, it is disposed to sin, while merely his hands are constrained to observe the How's requirements.

41. Very aptly has Paul styled works without faith "works of the Law." For the Law forces them; they are simply compulsory works. Now, the Law demands the heart also. It desires a willing obedience. A willing obedience may be said to be not only "a work of the Law," but Ha heart of the Law"; not only "hands of the Law," but "will, spirit and all the powers of the Law." As Psalm 1, 1-2 declares: "Blessed is the man whose delight is in the law of Jehovah; and on his law cloth he meditate day and night." Such a spirit the Law demands, but it does not create it; nor is human nature able of itself to produce it. Hence the Law oppresses the soul and condemns it to hell as disobedient to God's commandments. Anguish and distress of conscience follow, but there is no help.

This is the time appointed of the Father. Now the child of God will crave grace and help. He will confess his wretchedness, weakness and guilt. He will let go his claim to security in works, and despise himself. For he recognizes that between himself and public sinners there is no difference except as to external conduct. In his heart he is as much opposed to the Law as any other sinner; in fact, his heart may be even more embittered toward it. For the sinner Of actual practice may find less desire to sin and may become somewhat inimical to sin, in consequence of the resulting unpleasantness and injury he must meet. The child of God, hindered and restrained by its tutor the Law, may really burn and rage in his desires and lusts for sin, though he dare not commit the deed. Thus, in expression he may be more righteous than the public sinner, but in heart more wicked.

42. Now, it is easily apparent to everyone that to give our hands to the Law and our whole hearts to sin, is a very unequal division of service; for the whole heart means vastly more than the works of the hands. What is such a proceeding but giving the chaff to the Law and the grain to sin, or the shell to God and the kernel to the devil? This explains how, as taught in the Gospel, the sin of the public transgressor is but a mote, while that of the secret offender is a great beam.

43. Now, where circumstances are such that Cain does not see this beam and does not learn to know himself in this sense of the Law, but continues obdurate and blind in his works, disregarding his inner wickedness-where such is the case, he proceeds very inconsistently to judge with malice the world in general, despising sinners as did the Pharisee in the Gospel-presuming to regard himself godly in contrast with others. If any attempt to rebuke him, and justly to condemn his conduct, he rages and raves, kills Abel and persecutes all men, claiming that he does it for the sake of good works and righteousness, to the praise of God. He expects to merit much as a persecutor of blasphemers, heretics, offenders and wicked ones who would lead him astray and lure him from good works. Right here all Scripture denunciations of these venomous spirits come in. Christ calls them serpents and a generation of vipers. Mt 23, 33. They are like Cain, and will continue like him. Servants are they, and will remain servants.

44. But the prospective Abels and future children learn to recognize themselves by the Law, to discover how little heartfelt delight they have for that Law. Ceasing to rely upon their own presumption, they let go their hold and with this knowledge are completely helpless in their own eyes. Just here the Gospel comes in. Here is where God gives grace to the humble. These children of God lay hold of the testament and believe. With and in this faith they receive the Holy Spirit. He gives to them a new heart, a heart delighting in the Law and hating sin, and doing right voluntarily and cheerfully. Works of the Law are now superseded by hearts of the Law. This is the time appointed of the father for the heir to come into his own-no longer to be a servant nor under a guardian. Now we understand what Paul means by the words:

"So we also, when we were children, were held in bondage under the rudiments [elements] of the world."

45. The apostle uses a word familiar to us-"rudiments." But we are not to understand here the four rudiments or elements of nature-fire, water, air and earth. That is not its Scriptural meaning. That use of the term originated in heathen philosophy, and in such sense it would be entirely inadmissible in the Scriptures. The apostle means by "rudiments" the literal characters-the letters-of the Law. In both the Latin and the Greek languages, letters are terms the "rudiments" of the language.

Similarly, Paul says (Heb 5, 12), "When by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God." And (sol 2, 8): "Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Again (Gal 4, 9-10), "How turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? Ye observe days, and months, and seasons, and years."

46. It is in a rather contemptuous sense that Paul terms the Law "rudiments," or letters; it is "weak and beggarly" because it can afford no relief. It renders us likewise weak and beggarly, for it demands service of the heart and mind; and the heart and mind are not present. Hence the conscience grows weak and beggarly, confessing it has not and can not have what it should have. As the apostle expresses it (2 Cor. 3, 6), "The letter killeth, but the spirit giveth life."

47. Some understand by "rudiments" not the letter of the law, but the ceremonials and outward forms of worship incident to the religious life, and which we early teach children. In that connection, "rudiments" implies the firs. crude, childish forms of worship.

48. Paul qualifies "rudiments" by the phrase "of the world," because the self-righteous, while boasting obedience to the Law, observe it only in external and worldly things, such as days, meats, apparel, places, persons, vessels and the like. These are all creatures of this world, and such, practically, is the extent of the works of the Law. [Therefore we rendered the meaning in German by "Aeuszerliche Satzung," outward or worldly laws. Editions of 1540 and 1543.]

49. But faith, independent of the world, hangs upon God, his Word and his mercy; and justifies us, not by works or any other wordly thing, but by the eternal, invisible grace of God. To the Christian, one day is like another; and meats, places, apparel and all worldly things are alike. They neither help nor hinder his salvation and justification, as they do in the case of Cain and the self-righteous. Therefore, the Christian gives no heed to the rudiments of this world, but regards the fullness of the eternal blessings.

So, though the Christian has to do with external, temporal affairs, yet he is indifferent to worldly things. He is free to disregard them. All are alike to him-persons, places, days, meats, apparel, etc. He makes no particular choice. Doing the duty that presents, he is unconcerned about what does not. His external conduct does not represent something select and peculiar.

50. The Cain-like take a different course. They must make some distinction-must be recognized by some peculiarity. They eat no meat, wear nothing black, pray not in houses, observe days. One is bound to one custom, another to another. Yet these are all temporal and transitory things. The observers are servants of the rudiments of this world. Nevertheless, their practices are styled holy orders' good morals and real ways to salvation.

Upon this point Paul says (sol 2, 20-23): "If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men? Which things have indeed a show of wisdom in will worship, and humility."

51. From this quotation and from our foregoing arguments, clearly all orders, institutions and cloisters, now styled ecclesiastical positions, are directly opposed to the Gospel and to the freedom of Christian life; and they who are bound by them are in greater danger than are actual worldlings. The things they devise are mere rudiments of this world. They pertain only to apparel, persons, conditions, times, forms, meats and vessels-solely worldly and temporal things. Adhering to these as having power to make them pious and spiritual, faith is excluded and they are not Christians. Their whole life is but sin and corruption.

52. These ecclesiasts have more need than anyone else to guard against such dazzling devices. They have especial need to adhere stedfastly to faith, the righteousness of which is beyond the world and worldly things. The glitter and show of works tear away from faith with greater violence than do gross, open sins, and place the doers in the condition to which Paul here refers when he says, "So we also, when we were children, were held in bondage under the rudiments of the world." When we were ignorant of faith and occupied with the works of the Law, we performed-yet unwillingly and as servants-works relating to temporal things, presuming thereby to become righteous and saved. It was a false idea, and made of us children and servants. The mere works would have been harmless had it not been for the idea that excluded faith and the doctrine of godliness only through grace, and had all temporal things been left optional.

"But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons."

53. Now, since the law cannot effect justification nor faith, and human nature with all its works cannot merit them, Paul introduces him who merited faith in our stead, and who is master of justification-and justification was not secured without price; it cost much, even the Son of God himself. Him Paul introduces, saying: "When the fullness of the time was come"; that is, at the expiration of the time when we were children and servants. The apostle follows a usage of the Scriptures in speaking of the expiration of the time as its "fulfillment." For instance, Acts 2, 1: "When the day of Pentecost was [fulfilled] fully come"; that is, when it was completed. And Exodus 23,26, "The number of thy days I will fulfil," meaning, "I will not shorten them; I will give their full measure." Also Luke 1, 57: Now Elizabeth's time was fulfilled that she should be delivered; and she brought forth a son."

54. Hence the learned doctors erred in interpreting this passage by Paul to mean that the time of fulfillment was the time of grace following Christ's birth. This is directly contrary to the apostle, who does not say, "the time of the fulfillment," but "the fulfillment of the time," meaning the previous time appointed of the Father for the heir,-the period of his guardianship.

55. Like as the time of the bondservant was fulfilled for the Jews by the bodily advent of Christ, so is it still daily fulfilled for the individual when he is enlightened by faith, and his period of servitude in legal works terminates. Christ's bodily advent would have been to no purpose had it not effected a spiritual advent, the advent of faith. The purpose of the former appearance was the establishment of the latter one. Christ came spiritually to all who, whether previously or subsequently, believed in his bodily advent. Hence, because of their faith, he was always present with the ancient fathers; but he has not yet come to the Jews of today because of their unbelief.

Everything, from the beginning of the world to the end, depends on that bodily advent. Faith therein terminates the state of servitude whenever, wherever and in whomsoever it exists. Therefore, the time is fulfilled for each individual when he begins to believe in Christ as the promised one now come.

WHAT WE ARE TO BELIEVE CONCERNING CHRIST.

56. So rich in meaning is this verse, I am not sure I shall be able to do it justice in my explanation. It is not enough merely to believe that Christ is come; we must believe also what Paul here states: that he is sent of God and is the Son of God; that he is true man; that his mother was a virgin; that he alone has fulfilled the Law, and not for his own sake but for our good-to secure grace for us. These points we will examine in order.

On the first point John's entire Gospel insists, as we said on the selection for Christmas. John continually proves Christ the Son of God and sent of the Father. He who does not believe that Christ is true God is lost; witness John 8:24: "Except ye believe that I am he, ye shall die in your sins." And (Jn 1, 4): "In him was life; and the life was the light of men." And again (Jn 14, 6): "I am the way, and the truth, and the life." And the reason that we must believe if we would be saved, is this:

57. The soul cannot, and should not, be content with anything but the Highest Good-its Creator and the fountain of its life and salvation. Now, God chose to be himself that one on whom the soul should rely and believe. No one but God deserves the creature's confidence. Therefore, he himself came to earth as man, gave himself for man, and draws man unto himself, inviting him to believe in him. No necessity on God's part demanded that he come to earth as man; the necessity was ours-it was for our benefit. Now, if we were not to cleave by faith unto Christ as true God, God would be robbed of the honor due him, and we of life and salvation. It is our duty to believe in God only, who is the Truth; without him we cannot live or be saved.

58. The apostle says, "God sent his son." The fact of sending necessitates previous existence of the Son. Christ must have existed before he manifested himself on earth in human form. Again, if he is a Son, he must be greater than an angel. Being more than man and more than angels, the highest creatures, he must be true God. To be the Son of God is to be superior to an angel, as said in the Epistle for Christmas day. Further, Christ being sent by God, and being God's Son, he must be a distinct person from him who sends. Thus Paul teaches here the existence of one God in two persons, Father and Son. We shall speak later of the Holy Spirit.

59. For the second point: Vie are also to believe Christ to be true, natural man, and the Son of man. Paul says he was born of a woman, or made of a woman. Now, he who is born of a woman must be truly a natural man. A woman can bear only according to her nature-bear true man. In John 6, 53, Christ says: "Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves." Eating and drinking here means simply believing that Christ, the Son of God, had a true flesh-and-blood nature, like other men.

This is also the testament or covenant of God to Abraham (Gen 22, 18), "In thy seed shall all the nations of the earth be blessed." To be the seed of Abraham, Christ must surely have Abraham's flesh and blood-must be his natural child.

60. No one, then, must presume by his own devotion, his own efforts, to institute a way of approach to God. It is futile to call on God in the manner of the Jews and the Turks. We must approach him through the seed of Abraham, and be blessed through that seed, according to God's covenant. God will not make a special way for you. He will not, because of your service, annul his covenant. You must abandon your own efforts and cleave to the seed he mentions, to that flesh and blood; otherwise you will be lost with all the spiritual skill and wisdom you may have gained from God. Christ says (Jn 14, 6), "No one cometh unto the Father, but by me."

61. Because of the exalted and incomprehensible character of the divine nature, God has for our good manifested himself in the most familiar form-in our own nature. In this character he awaits us. Here, and nowhere else, he may be found. Whosoever calls upon him in this relation will be heard at once. Here is the throne of grace, where no one who comes is excluded. But they who permit Christ to dwell here in vain, and presume in some other way than through his humanity to serve and call upon God, the Creator of heaven and earth, may see their sentence already pronounced in Psalm 18, 41, where it is said of such: "They cried, but there was none to save; even unto Jehovah, but he answered them not."

62. In the third place, we must believe that Christ's mother was a virgin. The apostle makes this plain when he declares the Son of God was made of a woman-not of man like other children. He alone among men is born of woman only. The apostle is not disposed to say "born of a virgin," because "virgin" is not naturally consistent here. But "woman" represents a state in nature-the natural instrumentality for bearing fruit, for bringing forth children. The mother of Christ is truly woman by nature, who brought forth the divine fruit; yet from herself alone, not by man. Therefore she is a virgin woman-not simply a virgin.

63. Paul attaches more importance to the birth of Christ than to Mary's virginity. He passes over in silence her virginity, merely a peculiar personal grace that benefited none but herself, and points out her womanhood, advantageous not only to herself but to her fruit. Her virginity ministers not so much to Christ as does her womanhood. She was selected in her virginity not for her own sake, but for Christ's sake. He chose to be born of a virgin that he might be born without sin. A sinless birth was impossible except through the instrumentality of a virgin woman who was able to conceive and bring forth without the aid of man.

64. Such seems to be included in God's covenant, declaring that all the nations of the earth shall be blessed in the seed of Abraham. From the fact of a blessing being promised, it is evident that men must be under a curse because of their physical birth in sin resulting from Adam. Should this seed of Abraham be a blessing to all, it could not itself be under a curse; therefore, the Saviour could not come of Adam's birth, which is altogether under the curse.

65. Further, to verify the testament or covenant of God who cannot lie, Christ must be the natural child of Abraham -his flesh and blood. But to what is such reasoning leading us? Christ is to be a natural child, born of flesh and blood, and yet not to be a child of carnal birth. The inconsistency of the reasoning is removed by the fact that a woman alone, independent of man, was chosen to effect the birth. Thus it was possible for a real, natural child, one truly the seed of Abraham, to be born sinless, of a woman, and productive of abundant blessings. In him, then, mankind, under the curse in consequence of its own sinful birth, may be blessed. Thus the requirements of God's covenant are fully met; the carnal birth of Adam with its inordinate desire is avoided, and a physical birth in spiritual manner really effected.

66. If to Mary, the holy virgin, is due great honor for her virginity, infinitely greater honor is due her for her womanhood. For her procreative powers were instrumental in the fullfilment of God's covenant, and in making the blessed seed of Abraham the blessed fruit of her womanhood. Her mere virginity would have been insufficient to accomplish it; in fact, entirely futile.

67. In the fourth place, we must believe that none but Christ has fulfilled the law. He says (Mt 5, 17), "Think not that I came to destroy the law . . . but to fulfil." Such, too, is the meaning of the covenant that says the whole world is condemned, and shall be blessed in Abraham's seed. Gen 22, 18. Now, if all men are condemned and unblessed, the individual cannot be good; he is only Cain-like. Consequently his works cannot be good, as said before. God does not regard the works, but the persons-Abel and Cain. And the works of the law render no one righteous.

68. The fact that Christ rejects all worlds of the Law and demands that the person first be good and blessed, may seem to teach that he rejects good works and designs to destroy the Law altogether. But in reality Christ teaches us to perform good works. For the very purpose of correcting error on this point, he says (Mt 5, 17): "Think not that I came to destroy the Law" because I reject the works of the Law. Rather I design its fulfilment through men's faith in me, which first renders the individual good and then enables him to do really good works.

Similarly Paul says, rejecting all works of the Law and exalting faith alone: "Do we then make the law of none effect through faith ? God forbid: nay, we establish the law." Rom 3, 31.

Of us at the present day also it is said that we forbid good works when we condemn the practices of the cathedrals and cloisters in the matter of works. Nevertheless, our actual desire for the people is that they first embrace true faith whereby they may become personally good, and be blessed in Christ the seed of Abraham, and thus be enabled to do good works contributing to the mortification of the body and to the good of mankind. To this end the things wrought in cathedrals and cloisters contribute nothing, as already fully stated.

69. Observe, no one is able to fulfil the Law until he first is liberated from it. We must become accustomed to Paul's peculiar phraseology in his reference to some being "under the Law" if we would know who is really under it and who is free. All who perform good works simply because commanded, and from fear of punishment or expectation of reward, are under the Law. Their piety and good deeds result from constraint, and not from a willing spirit. The Law is their master, their driver, and they its bondservants and captives. Such is the attitude of all men without Christ the blessed seed of Abraham. Our own experience and the voice of everyone's conscience teach this. Were it not for the restraint of Law-the fear of punishment or the expectation of reward-were each individual left to his own inclinations and there were no punishment or reward, he would do evil and neglect good, particularly under the influence of temptation and allurements. But when the Law with its threats and its promises interposes, man abstains from evil and endeavors to do good; not from love of good and hatred of evil, but through fear of punishment or hope of reward. Thus the Cain-like saints are under the Law, controlled by it, like servants.

70. But they who are liberated from the Law do good and avoid evil, regardless of the threats and promises of the Law-not from fear of punishment or expectation of reward. They act voluntarily, from love for the good and hatred of the evil, because they delight in the Law of God. Even were there no Law, they would not have it otherwise, and be prompted by the same spirit to do good and abstain from evil. Such are really children. Human nature cannot create that spirit; it has origin with the seed of Abraham. The blessing of Christ gives the willing disposition. Willingness is the result of his grace and of the influence of the Holy Spirit.

Therefore, "not under the Law" does not mean liberty to do evil and to neglect good as we feel inclined. It means doing good and avoiding evil, not in consequence of fear, not from the restraints and requirements of the Law, but from pure love and a willing spirit. Freedom from the Law involves a spirit which would voluntarily do only good, as if the Law did not exist and our nature were prone to do good. It is a freedom paralleled by that of the body, which willingly eats, drinks, assimilates, sleeps, moves and performs all natural functions. No law, no compulsion, is necessary. It acts voluntarily and seasonably, without fear of punishment or expectation of reward. It may truly be said that the body is under no law, still it performs its functions; it acts spontaneously.

71. Mark you, we must have within ourselves a ready, natural willingness that will incline to good and recoil from evil. This is spiritual liberation, or redemption from the Law. Thus is explained Paul's words (1 Tim 1, 9): "Law is not made for a righteous man." From his own impulse the righteous man inclines to good and abstains from evil; it is with no fear of penalty or hope of recompense. Again, we read (Rom 6, 15), "We are not under law, but under grace." That is, we are children, not bondservants; we incline to good readily, without constraint. Again (Rom 8, 15), "Ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father." The Law produces a spirit of fear; a servile, Cain like spirit. But grace produces a free, filial, Abel-like disposition, through Christ the seed of Abraham. To that spirit, Psalm 51, 10, has reference: "Create in me a clean heart, O God; and renew a right spirit within me." Again, in Psalm 110, 3, it is said concerning the people of Christ: "Thy people offer themselves willingly . . . in holy array."

72. Thus Christ fulfilled the Law and did all, of his own free will; not because of the compelling or restraining power of the Law. No other has ever fulfilled it, nor will any fulfil it, except in and through him. So Paul here says that Christ was "born under the law, that he might redeem them that were under the law."

73. In the fifth place, we are to believe that Christ's motive was to benefit us. He desired to make children of us servants. What is meant by the phrase "that he might redeem them that were under the law"? Unquestionably, that he might redeem us from under the Law. But how does Christ effect that? As said before, not by the threats or the rewards of the Law, but by bestowing a voluntary spirit; a spirit prompted neither by compulsion nor restraint; a spirit that regards not the terrors nor the rewards of the Law, but proceeds as if no Law existed and all action were voluntary, as was the case with Adam and Eve before the fall.

74. But what is the process whereby Christ gives us such a spirit and redeems us from under the Law? The work is effected solely by faith. He who believes that Christ came to redeem us, and that he has accomplished it, is really redeemed. As he believes, so is it with him. Faith carries with it the child-making spirit. The apostle here explains by saying that Christ has redeemed us from under the Law that we might receive the adoption of sons. As before stated, all must be effected through faith. Now we have discussed the five points of the verse.

HOW CHRIST WAS UNDER THE LAW.

75. The question, however, still arises: How can Christ be under the Law if to be "under the Law" is to be prompted to obedience only by its restraints and compulsion, and if no one under the Law can fulfil it since God requires a voluntary conformity to its demands? I answer: The apostle seems to make a distinction when he says that Christ was put, or made under the Law; that is, he voluntarily placed himself under the Law. Again, with his voluntary consent, the Father placed him under the Law, though properly he was not subject. We, however, were made subject against our desires. We, as Paul says, were naturally and essen-tially in forced subjection. While Christ was voluntarily, not by nature, under the Law, we were by nature, not voluntarily, in subjection.

76. There is a marked difference between being placed under the Law and being of choice under the Law; just the difference there is between volition and the compulsion of nature. Acting according to the pleasures of the will differs materially from obeying the impulses of nature. What is performed by pleasure of the will may be omitted; it is not compulsory. But what is wrought in obedience to the impulses of nature is of necessity; it is not optional. One may go to the Rhine or not, as he pleases; but he must eat, drink, assimilate, sleep, grow and advance in years regardless of his will. Christ put himself under the Law voluntarily, when he had power to refrain. But we were by nature under it; there was no alternative. We could not voluntarily obey and suffer the Law as if under no constraint, as before stated. But Christ, independent of any obligation to obey the Law, observed it voluntarily; he acted as if there were no law for him.

77. To illustrate: Peter, the apostle (Acts 12, 6-7), lay captive in the prison of Herod, bound with chains to two soldiers, while the keepers stood guard at the door. The angel of God entered the prison in a brilliant light, awoke Peter and led him past all the keepers and out the door, leaving the chains in the prison. This event is an illustration of how Christ liberates us from the Law. Let us analyze it.

Peter was an inmate of the prison not willingly; he was kept there by force. He knew not how to deliver himself. The angel also entered the prison, but willingly. He was not compelled to be there. He was not there for his own sake, but for the sake of Peter. And he knew how to deliver himself. Now, Peter, when he followed the angel obediently, was liberated.

The prison represents the Law, in which our consciences are unwillingly held captive. For no one voluntarily effects the good required by the Law or omits the evil it forbids. Man acts through fear of punishment or hope of reward. The fear or threat and the reward, or rather the expectation of reward, are the two chains that hold us in prison under the Law. The keepers are the teachers of the Law, who explain it to us. Thus we remain-yes, unwillingly lie-in the Law. Christ is the angel who voluntarily approaches us in prison-approaches us under the Law; he does willingly the works we unwillingly perform. His motive is to benefit us; he would attach us to himself and liberate us. Christ well knows how to liberate, for he is himself independent of will. Then, mark you, if we cleave to him and follow him, we too shall be liberated.

78. But how is this done? We cleave to Christ and follow him when we believe that he effects all for our benefit. Such faith introduces the Spirit. Having faith, we too shall perform the requirements of the Law voluntarily, unfettered and liberated from the prison of the Law. The two chains, fear of punishment and hope of reward, will no longer restrain us. All our acts will be spontaneous, prompted by pure love and a cheerful spirit.

79. To further understand how Christ was put under the Law: Observe, he placed himself in subjection in a twofold manner. In the first place, he put himself under the works of the Law. He permitted himself to be circumcised and to be presented and purified in the temple. He was submissive to his father and mother, and all those things, when no obligation required. For he was Lord over all laws. He acted voluntarily in this respect, unprompted by fear of punishment or expectation of reward as far as he was himself concerned. When we consider the question of mere external works, we can perceive no difference between his conduct and that of individuals actuated by compulsion and restraint. His liberty and free will were concealed from men, just as the imprisonment and unwillingness of others were not apparent. Thus Christ acts under the Law, though properly not under the Law. He conducts himself like those in bondage to it, but he is himself free. His will being free, he is not under the Law. In the matter of works, which he voluntarily performs, he is subject. But we, both as to our wills and to our works, are under the Law; for we effect works by constraint of will.

80. In the second place, Christ willingly put himself under the penalty of the Law. He did more than perform the works of the Law to which he was not obligated; he willingly and innocently suffered the penalty threatened and inflicted of the Law upon all who fail of observance. Now the Law adjudges to death, condemnation and eternal punishment every transgressor of its commands. Paul, quoting from Deuteronomy 27, 26, says: "Cursed is every one who continueth not in all things that are written in the book of the law, to do them." Gal 3, 10.

81. We have now made sufficiently plain the fact that no individual out of Christ is able to keep the Law; all of that class are under the Law, like servants, and fettered and constrained. Consequently, the disregarder of the Law deserves its judgment and penalties. He who is under the Law in the first respect-in the matter of works-must also be subject in the second respect-the matter of punishment. Now, first, all our works are sinful because not performed from a willing spirit but rather in opposition to our will. And second, we are adjudged to death and condemnation.

Christ Redeems Us.

But Christ intervenes before sentence is executed upon us. He interposes, approaching us as we are under sentence. He suffers the penalty-death, curse and condemnation; just as if he had himself violated the entire Law, and deserved the full penalty resting upon the transgressor. At the same time he has not broken the Law; he has fulfilled it, and that without obligation. He is doubly innocent. First, even had he observed no Law-and such was his privilege-he was under no obligation to suffer. Second, he observed the Law from superabundant willingness and was liable to no penalty. In contrast, our guilt is also of twofold character. First, we, under obligation to keep the Laws failed so to do; consequently we should justly suffer its calamities. Second, even had we observed it, it would be right that we should suffer whatever God designs.

82. Note, the Son of God is put under the Law in that he redeemed us who were under it. For us, for our good, he effected all; not for himself. He purposed to manifest toward us only love, goodness and mercy. As Paul has it (Gal 3, 13), "Christ redeemed us from the curse of the law, having become a curse for us." In other words: For us, Christ put himself under the law and complied with its demands, designing every believer of this fact to be redeemed from under the Law with its curse.

83. Mark you, then, the priceless blessing for the believing Christian: To him are attributed as his own all the works and sufferings of Christ. He may rely upon them as if they were his-wrought by himself. For, to repeat, Christ effected all, not for himself, but for us. Christ needed not any of the things he wrought. He accumulated the treasure that on it we might confidently rest. Further, such faith will be accompanied by the Holy Spirit.

84. What more should God do ? How can the heart avoid being free, joyous and cheerfully obedient in God and Christ? What work can it encounter or what suffering endure to which it will not respond singing and leaping in love and praise for God? When such is not the case, there is certainly some defect in our faith. For the greater our faith, the greater our freedom and happiness; the less our faith, the less our joy. Note, this is the Christian redemption, the Christian freedom from the Law and its curse- sin and death. Not that the Law and death shall be removed, but they shall become as if they were not. The Law shall not lead us to sin, nor death to shame. But faith shall guide us into righteousness and eternal life.

85. This is an occasion to admonish the poor Cain-like saints, the ecclesiasts, if that is possible in their condition. \)Vere they to observe their orders, laws, ceremonies, prayers, masses, clothing and meats as Christ observed the Law, these might be retained. For example, if they assigned the Christian faith its true place and allowed it to control the heart; if they confessed that they did not become pious and were not saved through their orders, stations and works, but alone through faith in Christ; and if then they considered their works and laws optional, needed only for the mortification of the body and the benefit of the neighbor; then these ordinances might be retained. But the impression at present is that such practices are essential to piety and eternal salvation. This is nothing but a delusion and very sinful. It drives people to perdition by severe martyrdom, and it merits eternal martyrdom; because full, child-like faith is opposed by servile and compulsory works. Faith cannot tolerate such stupid works; it alone makes us pious and forever happy. With the believer all works are optional; he cheerfully suffers all that God sends and does as his neighbor's need requires. These are the works of faith, these and no other. Faith inquires not about masses, appointed fasts, particular clothing, special meats, rare positions, persons or works; nay, faith rejects all these as hindrances to its liberty.

86. Let this suffice on that verse. We were compelled to treat the subject at length because so little is known concerning the doctrine of faith, a knowledge of which is necessary to a right understanding of Paul. Now follows:

"And because ye are sons [children], God sent forth the Spirit of his Son into your hearts, crying, Abba, Father."

87. Here we see that the Holy Spirit is communicated, not through works, but through faith; for as it reads, the Spirit is given to men because they are children and not servants. Children believe; servants only work. Children are free from the Law; servants are under it. The foregoing explanations make all this plain. It may be necessary, however, for us to consider in some measure the sense in which Paul uses the words "child" and "servant," "free" and "bond." Works performed under compulsion are the works of servants, and works wrought of free will are the works of children.

88. Why does Paul tell the Galatians the Holy Spirit was given them because they were children, when the fact is, the Holy Spirit creates children from servants, and must be essentially present before they can become children? I reply: He speaks in the same future sense characteristic of verses three and four, where we read that before the time was fulfilled we were under the rudiments. Here the reference is to children prospectively, in the sight of God. The Holy Spirit was sent to transform the servants into the children they were designed to be.

89. Paul speaks of the Spirit as the Spirit of the Son of God. Why not the Spirit of God? Because he would emphasize the point he is making. Being children of God, God sends them the Spirit of Christ, himself a child, giving them the right to cry, with him, "Abba, Father." In other words, God sends you his Spirit, who dwells In his Son, that you may be brethren and heirs with him, crying as he cries, "Abba, Father." The unspeakable goodness and grace of God are extolled in the fact that-through faith we share with Christ the full blessings, having all he has, and all he is -also his Spirit.

90. These words also establish the doctrine of a third person-the Holy Spirit-in the Trinity. For not only does the Spirit dwell in Christ as he does in men, but he also is Christ's, deriving his divine substance from him just as he does from the Father. Otherwise the language of Paul-"the Spirit of his Son"-would be false. No creature can claim the Holy Spirit as his own spirit; he is the Spirit of God alone. Creatures are the property of the Holy Spirit; though one might, it is true, say "my Holy Spirit" in the sense in which we say "my God," "my Lord." The Son is God, then, because the Spirit of God is his Spirit.

91. But let everyone be certain that he feels the Holy Spirit's presence in himself and hears his voice. Paul says: When the Holy Spirit is in the heart he cries, "Abba, Father." Again (Rom 8,15), "Ye received the spirit of adoption, whereby we cry, Abba, Father." We recognize that voice when the conscience, without doubt or wavering, is firmly persuaded, fully satisfied, that our sins are forgiven and that we are children of God; and when, having such assurance of salvation, we may with joyous and confident heart approach God and call him our beloved Father. But we must be as certain as we are that we live, and must prefer death in any form, yes, hell with all its pangs, to being deprived of the Spirit or to distrusting him. It would be unreasonable doubt of the unbounded achievements of Christ and of his unlimited sufferings were we not to believe that he freely wrought all for us, and not to let this fact incite us to confidence and strength in him equal to bite force wherewith sin or temptation terrifies or dissuades us.

92. True, conflict may arise here. The individual may have a fearful feeling that he is not a child Or God. He may imagine God to be a judge over him, angry and austere. Such was the case with Job, and many others. In such conflict, filial confidence must gain the victory, however it may tremble and quake; otherwise all will be lost.

93. Now, the Cain-like individual, hearing this doctrine, blesses himself, and crossing his hands and his feet, and affecting great humility, he exclaims: "Guard me, O God, against such abominable heresy and presumption! Shall I, a poor sinner, be so bold as to say, I am a child of God? No, no; I humbly confess myself a poor sinner"; and so on. Ignore such a one. Guard against him as the worst enemy to Christian faith and to your salvation.

We, too, know full well what poor sinners we are. But it does no good to contemplate what we are and what we do. Rather we are to consider what Christ is and what he has accomplished and still accomplishes for us. The point is not our nature, but the grace of God, which is as high above us as the heaven is above the earth, or as far removed as the east is from the west. Ps 103, 11-12. If you regard it a wonderful thing to be a child of God, think it not a small thing that the Son of God came to earth, was born of a woman and was subject to the Law, for the very purpose of enabling you to be a child of God.

94. All the works of God are wonderful and of mighty import. Hence they fill us with joy and courage, giving us fearlessness and ability to endure anything that may befall us. But the principles of the Cain-like are narrow, productive only of quaking hearts, which are wholly incapable of endurance and action, hearts that tremble at the sound of a driven leaf, as Leviticus 26, 36 has it.

95. Let us, then, heed closely the text. We must perceive the cry of the Spirit in our hearts. It is truly the cry of our own hearts; why, then, should we not recognize it? Paul uses the term "crying" when he might as easily have referred to the Spirit as "whispering," "speaking" or "singing." But the first word is more forcible. The Spirit calls, or cries, with power; that is from our full heart, a heart that always lives and moves in true, child-like confidence. As said in Romans 8, 26, "The Spirit himself maketh intercession for us with groanings which cannot be uttered." Again (Rom 8, 16), "The Spirit himself beareth witness with our spirit, that we are children of God." Then why should not our hearts perceive that crying, intercession and witness-bearing ?

96. How preciously effective temptations and afflictions are in this direction! They drive us to cry; they rouse the Spirit. But we fear and flee at sight of the cross. Consequently we never feel the Spirit, and we continue Cain's subjects. If we do not recognize the Spirit's cry, we must reflect, and must not cease to pray until God hears us; for we are like Cain and our condition is perilous. We are not to expect, however, that no voice but the Spirit's will cry within us. The voice of murder will cry, to impel us to desire the Spirit's voice and to exercise ourselves to hear it. So has it ever been with men.

Our sins will also cry. they will produce in our conscience strong tendencies to despair. But the Spirit of Christ must, and shall, outvoice that cry. He will create in us a confidence stronger than the tendency to despair. John says (1 Jn 3, 19-22): "Hereby shall we know that we are of the truth, and shall assure our heart before him: because if' our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not we have boldness toward God; and whatsoever we asI- we receive of him, because we keep his commandments and do the things that are pleasing in his sight."

97. The Spirit calling and crying within us is simply a powerful assurance, a perfect confidence, from the depths of the hearts of loving children toward God their beloved Father.

98. Note how far above mere human nature is the life of the Christian. Human nature is not capable of such a cry, of such confidence in God. It only fears and cries murder upon itself. It exclaims, "O wo, wo, is me! Thou austere and intolerable judge!" Just as Cain cried to God (Gen 4, 13-14): "My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass that whosoever findeth me shall slay me." Such exclamations are necessarily characteristic of Cain-like saints. Why ? Because they rely upon themselves and their works, and not upon God's Son, who was sent to earth, was born of a woman and put under the Law. They do not believe that salvation through him was designed for them; nor are they concerned about it. They are occupied merely with their own works, endeavoring by such means to help themselves and to secure the grace of God.

99. In persecuting faith and defaming and condemning it as heresy and presumption, the unbelievers conduct themselves as their father Cain did to his brother Abel. Thus in themselves they slay Christ their brother. His innocent blood will not cease to cry toward heaven against them, as the blood of Abel cried against Cain. God will inquire after Abel; he will demand of each of them, "Where is Christ your brother?" Then the disordered Cain will go on to dissemble, saying: "What do I know about him? am I my brother's keeper?" For it is the same thing to say: "Shall I be presumptuous enough to regard myself righteous and holy and as child of God merely through Christ? No, no; I will work until I become righteous myself, without his aid." Mark you, thus the crying blood of Abel continued to be upon Cain; and the crying blood of Christ will continue upon all believers, still demanding vengeance and wrath. But as for the believers, the blood will, through the Spirit of Christ, cry for pure grace and reconciliation.

100. The apostle places a Hebrew word in apposition with a Greek word; he says Abba, Pater (Father). In the Hebrew, Abba means "father"; hence the prelates in certain cloisters are called "abbots." In former times the holy hermits gave their chiefs the name Abba, Father. These terms were introduced also into the Latin and German. Abba, Pater is equivalent to "Father, Father." In full German, Mein Vater, Mein Vater; or Lieber Vater, Lieber Vater- My Father, My Father, or Dear Father, Dear Father.

101. But why does Paul duplicate the word to express the cry of the Spirit ? Permit my opinion. In the first place, for the sake of emphasizing the cry. The earnest suppliant frequently makes repetition of his cry. So strenuous must be our appeal and so great our confidence that sin, the cry of Cain, has not power to suppress them.

102. In the second place, it seems to be Scripture usage to indicate certainty and assurance by duplicating words and phrases. Joseph tells King Pharaoh (Gen 41, 32) that by repetition God indicates it is assured and done even as the words teach. So here the Spirit twice cries "Father" to give us the assurance that God is and will be our Father; to make us not only hopeful of great things, but certainly confident.

103. In the third place, the apostle may have purposed to show the Spirit's persistence. The first word, Abba, marks the beginning of the Spirit's cry. But at that point great conflict will arise. The devil will assail us unceasingly and we must persevere. The addition of the word Father so teaches. We must not cease to cry; as we have begun, we are to continue. So doing, we will come to know what confidence is; the utmost assurance will possess us. Paul may also have designed by employing the word Abba, a somewhat unfamiliar Hebrew word, and supplementing it with Father, a native and familiar Greek term (he was addressing the Greeks and wrote in their own language)- he may also have designed to teach that we hardly know the meaning of confidence at the first. But confidence grows with exercise. In time, seemingly it becomes a part of the believer's nature and he feels at home with God his Father.

"So that thou art no more a bondservant, but a son; and if a son, then an heir through Christ."

104. Christ having come and having been recognized, Paul says, you are no more a bondservant. As before stated, there is a remarkable difference between a child and a servant. Their dispositions are altogether unlike. The child has freedom and is willing; the servant is constrained and is unwilling. The child is ruled by faith; the servant, by works.

105. Plainly, then, in the sight of God no one by works can accomplish anything toward his salvation. Salvation must be obtained and enjoyed before works are begun. Having salvation, works will follow spontaneously, to the honor of God and to the benefit of our neighbor. They will not be in any wise prompted by fear of punishment or expectation of reward. This is implied in the words: "If a son, then an heir through Christ."

106. Now we have made it sufficiently plain that faith alone, faith before any works are done and without them, constitutes us children. If it makes us children, it makes us heirs; a child is an heir. When the inheritance is already possessed, can it be first secured through works? It is an inconsistent conclusion that the inheritance bequeathed through grace is already possessed, and at the same time is still to be sought and obtained first through works and merits, as if it were not present or not given. The inheritance is simply eternal salvation. We have frequently asserted that through baptism and faith the Christian instantaneously possesses all, but does not yet behold it visibly. He possesses it only in faith, for in this life he could not bear the open manifestation of such blessings. As Paul says (Rom 8, 24-25), we are already saved, but in hope; we do not yet see our salvation, but we wait for it. And Peter tells us (1 Pet 1, 4-5) that our salvation is reserved in heaven ready to be revealed in the last time.

107. For this reason, the Christian ought not to be influenced, like a servant, by a desire to secure advantage for himself, but by a longing to benefit others in their need. Truly, he must live and act, not for himself, but for his neighbor here on earth. So doing, he will most assuredly live and work for God. Through faith he has sufficient for himself; he is rich, well filled and happy for ever.

108. Paul adds "through Christ" to avoid the implication that the inheritance is bestowed upon us without any merit or cost whatever. Although it costs us nothing, and although it is bestowed without merit on our part, yet Christ was placed under great obligations. For the sake of that inheritance he was put under the Law for us; he paid the cost to secure, or to merit, the inheritance for all who believe in him. When we confer an unmerited favor upon a neighbor, it costs hint nothing. But what we bestow on him freely, of our pure goodness, as Christ bestows blessings upon us, costs us labor and substance.

109. The unlearned may be somewhat confused by Paul's assertion that men are no longer servants, but children, and when the fact is, there are few believers in Christ, few children, while the world is filled with heretics and Cain like people. But we must remember he speaks in a doctrinal connection. His meaning is: Before Christ came, and before the preaching of the Gospel whereby children are made, only the Law was preached-the Law which can make only servants with its work. The Gospel being preached at the present time, we have no need for the servant-maker, the Law. All who aforetime were, through the Law and its works, servants like Cain, now may become, through faith, righteous and saved without works. Therefore, to say there are no more servants, but children, is practically saying that now no servile doctrine is to be taught; now we become children, not servants. Only faith and the Gospel are to be preached. Only they are to be our doctrine. This doctrine imparts the Spirit and teaches us to confide in God and to serve only our neighbor. Thus the whole Law is fulfilled.

110. In this manner Paul calls the Galatians again from the teachers who had led them back to the Law and its works. Similarly, the Pope with his foolish laws has for a fang time misled the people through his bishops, priests and monks, and has exterminated the Christian faith- conduct foretold in the Scriptures concerning Antichrist. Then let him who would be saved, shun the Pope and his adherents, and all church orders, as he would Lucifer's own servants and apostles.

Sanctification

by Louis Berkhof

* Part I: The Scriptural Terms for Sanctification and Holiness

* Part II: The Doctrine of Sanctification in History

* Part III: The Biblical Idea of Holiness and Sanctification

* Part IV: The Nature of Sanctification

* Part V: The Characteristics of Sanctification

* Part VI: The Author and Means of Sanctification

* Part VII: Relation of Sanctification to Other Stages in the Ordo Salutis

* Part VIII The Imperfect Character of Sanctification in This Life

* Part IX: Sanctification and Good Works

Scriptural Terms for Sanctification and Holiness

1. THE OLD TESTAMENT TERMS.

The Old Testament word for 'to sanctify' is qadash, a verb that is used in the niphal, piet, hiphil, and hithpa'el species. The corresponding noun is qodesh, while the adjective is qadosh. The verbal forms are derived from the nominal and adjectival forms. The original meaning of these words is uncertain. Some are of the opinion that the word qadash is related to chadash, meaning 'to shine.' This would be in harmony with the qualitative aspect of the Biblical idea of holiness, namely, that of purity. Others, with a greater degree of probability, derive the word from the root qad, meaning 'to cut.' This would make the idea of separation the original idea. The word would then point to aloofness, separateness, or majesty. Though this meaning of the words 'sanctification' and 'holiness' may seem unusual to us, it is in all probability the fundamental idea expressed by them. Says Girdlestone: "The terms 'sanctification' and 'holiness' are now used so frequently to represent moral and spiritual qualities, that they hardly convey to the reader the idea of position or relationship as existing between God and some person or thing consecrated to Him; yet this appears to be the real meaning of the word." 1] Similarly, Cremer-Koegel calls attention to the fact that the idea of separation is fundamental to that of holiness. "Heiligkeit ist ein verhaeltnisbegriff." At the same time it is admitted that the two ideas of holiness and separation do not merge, are not absorbed in each other, but that the former in a measure serves to qualify the latter. [2]

2. THE NEW TESTAMENT TERMS.

a. The verb hagiazo and its various meanings. The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation. It is used in several different senses, however, in the New Testament. We may distinguish the following: (1) It is used in a mental sense of persons or things, Matt. 6:9; Luke 11:2; I Pet. 3:15. In such cases it means "to regard an object as holy," "to ascribe holiness to it," or "to acknowledge its holiness by word or deed." (2) It is also employed occasionally in a ritual sense, that is, in the sense of "separating from ordinary for sacred purposes," or of "setting aside for a certain office," Matt. 23:17, 19; John 10:36; II Tim. 2:21. (3) Again it is used to denote that operation of God by which He, especially through His Spirit, works in man the subjective quality of holiness, John 17:17; Acts 20:32; 26:18; I Cor. 1:2; I Thess. 5:23. (4) Finally, in the Epistle to the Hebrews it seems to be used in an expiatory sense, and also in the related sense of the Pauline dikaio-o, Heb. 9:13; 10:10, 29; 13:12. [3]

b. The adjectives expressive of the idea of holiness. (1) Hieros. The word that is used least and that is also the least expressive, is the word hieros. It is found only in I Cor. 9:13; II Tim. 3:15, and then not of persons but of things. It does not express moral excellence, but is expressive of the inviolable character of the thing referred to, which springs from the relation in which it stands to God. It is best translated by the English word "sacred." (2) Hosios. The word hosios is of more frequent occurrence. It is found in Acts 2:27; 13:34,35; I Tim. 2:8; Tit. 1:8; Heb. 7:26; Rev. 15:4; 16:5, and is applied not only to things, but also to God and to Christ. It describes a person or thing as free from defilement or wickedness, or more actively (of persons) as religiously fulfilling every moral obligation. (3) Hagnos. The word hagnos occurs in II Cor. 7:11; 11:2; Phil. 4:8; I Tim. 5:22; Jas. 3:17; I Pet. 3:2; I John 3:3. The fundamental idea of the word seems to be that of freedom from impurity and defilement in an ethical sense. (4) Hagios. The really characteristic word of the New Testament, however, is hagios. Its primary meaning is that of separation in consecration and devotion to the service of God. With this is connected the idea that what is set aside from the world for God, should also separate itself from the world's defilement and share in God's purity. This explains the fact that hagios speedily acquired an ethical signification. The word does not always have the same meaning in the New Testament. (a) It is used to designate an external official relation, a being set aside from ordinary purposes for the service of God, as for instance, when we read of "holy prophets," Luke 1:70, "holy apostles," Eph. 3:5, and "holy men of God" II Pet. 1:21. (b) More often, however, it is employed in an ethical sense to describe the quality that is necessary to stand in close relation to God and to serve Him acceptably, Eph. 1:4; 5:27; Col. 1:22: I Pet. 1:15,16. It should be borne in mind that in treating of sanctification we use the word primarily in the latter sense. When we speak of holiness in connection with sanctification, we have in mind both an external relation and an inner subjective quality. c. The nouns denoting sanctification and holiness. The New Testament word for sanctification is hagiasmos. It occurs ten times, namely, in Rom. 6:19, 22; I Cor. 1:30; I Thess. 4:3,4,7; II Thess. 2:13; I Tim. 2:15; Heb. 12:14; I Pet. I:2. While it denotes ethical purification, it includes the idea of separation, namely, "the separation of the spirit from all that is impure and polluting, and a renunciation of the sins towards which the desires of the flesh and of the mind lead us." While hagiasmos denotes the work of sanctification, there are two other words that describe the result of the process, namely, hagiotes and hagiosune. The former is found in I Cor. 1:30 and Heb. 12:10; and the latter in Rom. 1:4; II Cor. 7:1, and I Thess. 3:13. These passages show that the quality of holiness or freedom from pollution and impurity is essential to God, was exhibited by Jesus Christ, and is imparted to the Christian.

The Doctrine of Sanctification in History.

1. BEFORE THE REFORMATION.

In the historical unfolding of the doctrine of sanctification, the Church concerned itself primarily with three problems: (a) the relation of the grace of God in sanctification to faith; (b) the relation of sanctification to justification; and (c) the degree of sanctification in this present life. The writings of the early Church Fathers contain very little respecting the doctrine of sanctification. A strain of moralism is quite apparent in that man was taught to depend for salvation on faith and good works. Sins committed before baptism were washed away in baptism, but for those after baptism man must provide by penance and good works. He must lead a life of virtue and thus merit the approval of the Lord. "Such dualism," says Scott in his The Nicene Theology,[1]"left the domain of sanctification only indirectly related to the redemption of Christ; and this was the field in which grew up, naturally, defective conceptions of sin, legalism, Sacramentarianism, priestcraft, and all the excesses of monkish devotion." Asceticism came to be regarded as of the greatest importance. There was also a tendency to confound justification and sanctification. Augustine was the first one to develop rather definite ideas of sanctification, and his views had a determining influence on the Church of the Middle Ages. He did not clearly distinguish between justification and sanctification, but conceived of the latter as included in the former. Since he believed in the total corruption of human nature by the fall, he thought of sanctification as a new supernatural impartation of divine life, a new infused energy, operating exclusively within the confines of the Church and through the sacraments. While he did not lose sight of the importance of personal love to Christ as a constituent element in sanctification, he manifested a tendency to take a metaphysical view of the grace of God in sanctification, -- to regard it as a deposit of God in man. He did not sufficiently stress the necessity of a constant preoccupation of faith with the redeeming Christ, as the most important factor in the transformation of the Christian's life. The tendencies apparent in the teachings of Augustine came to fruitage in the theology of the Middle Ages, which is found in its most developed form in the writings of Thomas Aquinas. Justification and sanctification are not clearly distinguished, but the former is made to include the infusion of divine grace, as something substantial, into the human soul. This grace is a sort of donum superadditum, by which the soul is lifted to a new level or a higher order of being, and is enabled to achieve its heavenly destiny of knowing, possessing, and enjoying God. The grace is derived from the inexhaustible treasury of the merits of Christ and is imparted to believers by the sacraments. Looked at from the divine point of view, this sanctifying grace within the soul secures the remission of original sin, imparts a permanent habit of inherent righteousness, and carries within itself the potency of further development, and even of perfection. Out of it the new life develops with all its virtues. Its good, work can be neutralized or destroyed by mortal sins; but the guilt contracted after baptism can be removed by the eucharist in the case of venial sins, and by the sacrament of penance in the case of mortal sins. Considered from the human point of view, the supernatural works of faith working through love have merit before God, and secure an increase of grace. Such works are impossible, however, without the continuous operation of the grace of God. The result of the whole process was known as justification rather than as sanctification; it consisted in making man just before God. These ideas are embodied in the Canons and Decrees of the Council of Trent.

2. AFTER THE REFORMATION

The Reformers in speaking of sanctification emphasized the antithesis of sin and redemption rather than that of nature and supernature. They made a clear distinction between justification and sanctification, regarding the former as a legal act of divine grace, affecting the judicial status of man, and the latter, as a moral or re-creative work, changing the inner nature of man. But while they made a careful distinction between the two, they

also stressed their inseparable connection. While deeply convinced that man is justified by faith alone, they also understood that the faith which justifies is not alone. Justification is at once followed by sanctification, since God sends out the Spirit of His Son into the hearts of His own as soon as they are justified, and that Spirit is the Spirit of sanctification. They did not regard the grace of sanctification as a supernatural essence infused in man through the sacraments, but as a supernatural and gracious work of the Holy Spirit, primarily through the Word and secondarily through the sacraments, by which He delivers us more and more from the power of sin and enables us to do good works. Though in no way confounding justification and sanctification, they felt the necessity of preserving the closest possible connection between the former, in which the free and forgiving grace of God is strongly emphasized, and the latter, which calls for the co-operation of man, in order to avoid the danger of work-righteousness. In Pietism and Methodism great emphasis was placed on constant fellowship with Christ as the great means of sanctification. By exalting sanctification at the expense of justification, they did not always avoid the danger of self-righteousness. Wesley did not merely distinguish justification and sanctification, but virtually separated them, and spoke of entire sanctification as a second gift of grace, following the first, of justification by faith, after a shorter or longer period. While he also spoke of sanctification as a process, he yet held that the believer should pray and look for full sanctification at once by a separate act of God. Under the influence of Rationalism and of the moralism of Kant sanctification ceased to be regarded as a supernatural work of the Holy Spirit in the renewal of sinners, and was brought down to the level of a mere moral improvement by the natural powers of man. For Schleiermacher it was merely the progressive domination of the God consciousness within us over the merely sentient and ever morally defective world consciousness. And for Ritschl it was the moral perfection of the Christian life to which we attain by fulfilling our vocation as members of the Kingdom of God. In a great deal of modern liberal theology sanctification consists only in the ever-increasing redemption of man's lower self by the domination of his higher self. Redemption by character is one of the slogans of the present day, and the term "sanctification" has come to stand for mere moral improvement.

The Biblical Idea of Holiness and Sanctification.

l. IN THE OLD TESTAMENT.

In Scripture the quality of holiness applies first of all to God, and as applied to Him its fundamental idea is that of unapproachableness. And this unapproachableness is based on the fact that God is divine and therefore absolutely distinct from the creature. Holiness in this sense is not merely an attribute to be co-ordinated with others in God. It is rather something that is predicable of everything that is found in God. He is holy in His grace as well as in His righteousness, in His love as well as in His wrath. Strictly speaking, holiness becomes an attribute only in the later ethical sense of the word. The ethical meaning of the term developed out of the majesty meaning. This development starts with the idea that a sinful being is more keenly conscious of the majesty of God than a sinless being. The sinner becomes aware of his impurity as over against the majestic purity of God, cf. Isa. 6. Otto speaks of holiness in the original sense as the numenous, and proposes to call the characteristic reaction to it "creature-feeling, or creature-consciousness," a disvaluation of self into nothingness, while he speaks of the reaction to holiness in the derived ethical sense as a "feeling of absolute profaneness." Thus the idea of holiness as majestic purity or ethical sublimity was developed. This purity is an active principle in God, that must vindicate itself and uphold its honor. This accounts for the fact that holiness is represented in Scripture also as the light of the divine glory turned into a devouring fire. Isa. 5:24; 10:17; 33:14, 15. Over against the holiness of God man feels himself to be, not merely insignificant, but positively impure and sinful, and as such an object of God's wrath. God revealed His holiness in the Old Testament in various ways. He did it in terrible judgments upon the enemies of Israel, Ex. 15:11, 12. He did it also by separating unto Himself a people, which He took out of the world, Ex. 19:4-6; Ezek. 20:39-44. By taking this people out of the impure and ungodly world, He protested against that world and its sin. Moreover, He did it repeatedly in sparing His unfaithful people, because He did not want the unholy world to rejoice at what it might consider the failure of His work, Hos. 11:9.

In a derivative sense the idea of holiness is also applied to things and persons that are placed in a special relation to God. The land of Canaan, the city of Jerusalem, the temple-mount, the tabernacle and temple, the Sabbaths and the solemn feasts of Israel, -- they are all called holy, since they are consecrated to God and are placed within the radiance of His majestic holiness. Similarly, the prophets, the Levites, and the priests are called holy as persons that were set aside for the special service of the Lord. Israel had its sacred places, its sacred seasons, its sacred rites, and its sacred persons. This is not yet the ethical idea of holiness, however. One might be a sacred person, and yet be entirely devoid of the grace of God in his heart. In the old dispensation, as well as in the new, ethical holiness results from the renewing and sanctifying influence of the Holy Spirit. It should be remembered, however, that even where the conception of holiness is thoroughly spiritualized, it is always expressive of a relation. The idea of holiness is never that of moral goodness, considered in itself, but always that of ethical goodness seen in relation to God.

2. IN THE NEW TESTAMENT.

In passing from the Old Testament to the New we become aware of a striking difference. While in the Old Testament there is not a single attribute of God that stands out with anything like the same prominence as His holiness, in the New Testament holiness is seldom ascribed to God. Except in a few Old Testament quotations, it is done only in the writings of John, John 17:11; I John 2:20; Rev. 6:10. In all probability the explanation for this lies in the fact that in the New Testament holiness stands forth as the special characteristic of the Spirit of God, by whom believers are sanctified, are qualified for service, and are led to their eternal destiny, II Thess. 2:13; Tit. 3:5. The word hagios is used in connection with the Spirit of God well nigh a hundred times. The conception of holiness and sanctification, however, is no other in the New Testament than it is in the Old. In the former as well as in the latter holiness is ascribed in a derived sense to man. In the one as well as in the other ethical holiness is not mere moral rectitude, and sanctification is never mere moral improvement. These two are often confused in the present day, when people speak of salvation by character. A man may boast of great moral improvement, and yet be an utter stranger to sanctification. The Bible does not urge moral improvement pure and simple, but moral improvement in relation to God, for God's sake, and with a view to the service of God. It insists on sanctification. At this very point much ethical preaching of the present day is utterly misleading; and the corrective for it lies in the presentation of the true doctrine of sanctification. Sanctification may be defined as that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works.

The Nature of Sanctification.

l. IT IS A SUPERNATURAL WORK OF GOD.

Some have the mistaken notion that sanctification consists merely in the drawing out of the new life, implanted in the soul by regeneration, in a persuasive way by presenting motives to the will. But this is not true. It consists fundamentally and primarily in a divine operation in the soul, whereby the holy disposition born in regeneration is strengthened and its holy exercises are increased. It is essentially a work of God, though in so far as He employs means, man can and is expected to co-operate by the proper use of these means. Scripture clearly exhibits the supernatural character of sanctification in several ways. It describes it as a work of God, I Thess. 5:23; Heb. 18:20, 21, as a fruit of the union of life with Jesus Christ, John 15:4; Gal. 2:20; 4:19, as a work that is wrought in man from within and which for that very reason cannot be a work of man, Eph. 3:16; Col. 1:11, and speaks of its manifestation in Christian virtues as the work of the Spirit, Gal. 5:22. It should never be represented as a merely natural process in the spiritual development of man, nor brought down to the level of a mere human achievement, as is done in a great deal of modern liberal theology.

2. IT CONSISTS OF TWO PARTS.

The two parts of sanctification are represented in Scripture as:

a. The mortification of the old man, the body of sin. This Scriptural term denotes that act of God whereby the pollution and corruption of human nature that results from sin is gradually removed. It is often represented in the Bible as the crucifying of the old man, and is thus connected with the death of Christ on the cross. The old man is human nature in so far as it is controlled by sin, Rom. 6:6; Gal. 5:24. In the context of the passage of Galatians Paul contrasts the works of the flesh and the works of the Spirit, and then says: "And they who are of Christ Jesus have crucified the flesh with the passions and the lusts thereof." This means that in their case the Spirit has gained predominance.

b. The quickening of the new man, created in Christ Jesus unto good works. While the former part of sanctification is negative in character, this is positive. It is that act of God whereby the holy disposition of the soul is strengthened, holy exercises are increased, and thus a new course of life engendered and promoted. The old structure of sin is gradually torn down, and a new structure of God is reared in its stead. These two parts of sanctification are not successive but contemporaneous. Thank God, the gradual erection of the new building need not wait until the old one is completely demolished. If it had to wait for that, it could never begin in this life. With the gradual dissolution of the old the new makes its appearance. It is like the airing of a house filled with pestiferous odors. As the old air is drawn out, the new rushes in. This positive side of sanctification is often called "a being raised together with Christ," Rom. 6:4, 5; Col. 2:12; 3:1, 2. The new life to which it leads is called "a life unto God," Rom. 6:11; Gal. 2:19.

3. IT AFFECTS THE WHOLE MAN: BODY AND SOUL; INTELLECT, AFFECTIONS AND WILL.

This follows from the nature of the case, because sanctification takes place in the inner life of man, in the heart, and this cannot be changed without changing the whole organism of man. If the inner man is changed, there is bound to be change also in the periphery of life. Moreover, Scripture clearly and explicitly teaches that it affects both body and soul, I Thess. 5:23; II Cor. 5:17; Rom. 6:12; I Cor. 6:15,20. The body comes into consideration here as the organ or instrument of the sinful soul, through which the sinful inclinations and habits and passions express themselves. The sanctification of the body takes place especially in the crisis of death and in the resurrection of the dead. Finally, it also appears from Scripture that sanctification affects all the powers or faculties of the soul, the understanding, Jer. 31:34; John 6:45; -- the will, Ezek. 36:25-27; Phil. 2:13; -- the passions, Gal. 5:24; -- and the conscience, Tit. 1:15; Heb. 9:14.

4. IT IS A WORK OF GOD IN WHICH BELIEVERS CO-OPERATE.

When it is said that man takes part in the work of sanctification, this does not mean that man is an independent agent in the work, so as to make it partly the work of God and partly the work of man; but merely, that God effects the work in part through the instrumentality of man as a rational being, by requiring of him prayerful and intelligent co-operation with the Spirit. That man must co-operate with the Spirit of God follows: (a) from the repeated warnings against evils and temptations, which clearly imply that man must be active in avoiding the pitfalls of life, Rom. 12:9,16,17; I Cor. 6:9,10; Gal. 5:16-23; and (b) from the constant exhortations to holy living. These imply that the believer must be diligent in the employment of the means at his command for the moral and spiritual improvement of his life, Micah 6:8; John 15:2,8,16; Rom. 8:12,13; 12:1,2,17; Gal. 6:7,8,15.

The Characteristics of Sanctification.

l. As appears from the immediately preceding, sanctification is a work of which God and not man is the author. Only the advocates of the so-called free will can claim that it is a work of man Nevertheless, it divers from regeneration in that man can, and is in duty bound to, strive for ever-increasing sanctification by using the means which God has placed at his disposal. This is clearly taught in Scripture, II Cor. 7:1; Col. 3:5-14; I Pet. 1:22. Consistent Antinomians lose sight of this important truth, and feel no need of carefully avoiding sin, since this affects only the old man which is condemned to death, and not the new man which is holy with the holiness of Christ.

2. Sanctification takes place partly in the subconscious life, and as such is an immediate operation of the Holy Spirit; but also partly in the conscious life, and then depends on the use of certain means, such as the constant exercise of faith, the study of God's Word, prayer, and association with other believers.

3. Sanctification is usually a lengthy process and never reaches perfection in this life. At the same time there may be cases in which it is completed in a very short time or even in a moment, as, for instance, in cases in which regeneration and conversion are immediately followed by temporal death. If we may proceed on the assumption that the believer's sanctification is perfect immediately after death -- and Scripture seems to teach this as far as the soul is concerned --, then in such cases the sanctification of the soul must be completed almost at once.

4. The sanctification of the believer must, it would seem, be completed either at the very moment of death, or immediately after death, as far as the soul is concerned, and at the resurrection in so far as it pertains to the body. This would seem to follow from that fact that, on the one hand, the Bible teaches that in the present life no one can claim freedom from sin, I Kings 8:46; Prov. 20:9; Rom. 3:10,12; Jas. 3:2; I John 1:8; and that, on the other hand, those who have gone before are entirely sanctified. It speaks of them as "the spirits of just men made perfect," Heb. 12:23, and as "without blemish," Rev. 14:5.

Moreover, we are told that in the heavenly city of God there shall in no wise enter "anything unclean or he that maketh an abomination and a lie," Rev. 21:27; and that Christ at His coming will "fashion anew the body of our humiliation, that it may be conformed to the body of His glory," Phil. 3:21.

The Author and Means of Sanctification

Sanctification is a work of the triune God, but is ascribed more particularly to the Holy Spirit in Scripture, Rom. 8:11; 15:16; I Pet. 1:2. It is particularly important in our day, with its emphasis on the necessity of approaching the study of theology anthropologically and its one-sided call to service in the kingdom of God, to stress the fact that God, and not man, is the author of sanctification. Especially in view of the Activism that is such a characteristic feature of American religious life, and which glorifies the work of man rather than the grace of God, it is necessary to stress the fact over and over again that sanctification is the fruit of justification, that the former is simply impossible without the latter, and that both are the fruits of the grace of God in the redemption of sinners. Though man is privileged to cooperate with the Spirit of God, he can do this only in virtue of the strength which the Spirit imparts to him from day to day. The spiritual development of man is not a human achievement, but a work of divine grace. Man deserves no credit whatsoever for that which he contributes to it instrumentally. In so far as sanctification takes place in the subconscious life, it is effected by the immediate operation of the Holy Spirit. But as a work in the conscious life of believers it is wrought by several means, which the Holy Spirit employs.

1. THE WORD OF GOD.

In opposition to the Church of Rome it should be maintained that the principal means used by the Holy Spirit is the Word of God. The truth in itself certainly has no adequate efficiency to sanctify the believer, yet it is naturally adapted to be the means of sanctification as employed by the Holy Spirit. Scripture presents all the objective conditions for holy exercises and acts. It serves to excite spiritual activity by presenting motives and inducements, and gives direction to it by prohibitions, exhortations, and examples, I Pet. 1:22; 2:2; II Pet. 1:4.

2. THE SACRAMENTS.

These are the means par excellence according to the Church of Rome. Protestants' regard them as subordinate to the Word of God, and sometimes even speak of them as the "visible Word." They symbolize and seal to us the same truths that are verbally expressed in the Word of God, and may be regarded as an acted word, containing a lively representation of the truth, which the Holy Spirit makes the occasion for holy exercise They are not only subordinate to the Word of God, but cannot exist without it, and are therefore always accompanied by it, Rom. 6:3; I Cor. 12:13; Tit. 3:5; I Pet. 3:21.

3. PROVIDENTIAL GUIDANCE.

God's providences, both favorable and adverse, are often powerful means of sanctification. In connection with the operation of the Holy Spirit through the Word, they work on our natural affections and thus frequently deepen the impression of religious truth and force it home. It should be borne in mind that the light of God's revelation is necessary for the interpretation of His providential guidance's, Ps. 119:71; Rom. 2:4; Heb. 12:10.

Relation of Sanctification to Other Stages in the Ordo Salutis

It is of considerable importance to have a correct conception of the relation between sanctification and some of the other stages in the work of redemption.

1. TO REGENERATION.

There is both difference and similarity here. Regeneration is completed at once, for a man cannot be more or less regenerated; he is either dead or alive spiritually. Sanctification is a process, bringing about gradual changes, so that different grades may be distinguished in the resulting holiness. Hence we are admonished to perfect holiness in the fear of the Lord, II Cor. 7:1. The Heidelberg Catechism also presupposes that there are degrees of holiness, when it says that even "the holiest men, when in this life, have only a small beginning of this obedience." [1] At the same time regeneration is the beginning of sanctification. The work of renewal, begun in the former, is continued in the latter, Phil. 1:6. Strong says: "It (sanctification) is distinguished from regeneration as growth from birth, or as the strengthening of a holy disposition from the original impartation of it." [2]

2. TO JUSTIFICATION.

Justification precedes and is basic to sanctification in the covenant of grace. In the covenant of works the order of righteousness and holiness was just the reverse. Adam was created with a holy disposition and inclination to serve God, but on the basis of this holiness he had to work out the righteousness that would entitle him to eternal life. Justification is the judicial basis for sanctification. God has the right to demand of us holiness of life, but because we cannot work out this holiness for ourselves, He freely works it within us through the Holy Spirit on the basis of the righteousness of Jesus Christ, which is imputed to us in justification. The very fact that it is based on justification, in which the free grace of God stands out with the greatest prominence, excludes the idea that we can ever merit anything in sanctification. The Roman Catholic idea that justification enables man to perform meritorious works is contrary to Scripture. Justification as such does not effect a change in our inner being and therefore needs sanctification as its complement. It is not sufficient that the sinner stands righteous before God; he must also be holy in his inmost life. Barth has a rather unusual representation of the relation between justification and sanctification. In order to ward off all self-righteousness, he insists on it that the two always be considered jointly. They go together and should not be considered quantitatively, as if the one followed the other. Justification is not a station which one passes, an accomplished fact on the basis of which one next proceeds to the highway of sanctification. It is not a completed fact to which one can look back with definite assurance, but occurs ever anew whenever man has reached the point of complete despair, and then goes hand in hand with sanctification. And just as man remains a sinner even after justification, so he also remains a sinner in sanctification, even his best deeds continue to be sins. Sanctification does not engender a holy disposition, and does not gradually purify man. It does not put him in possession of any personal holiness, does not make him a saint, but leaves him a sinner. It really becomes a declarative act like justification. McConnachie, who is a very sympathetic interpreter of Barth, says: "Justification and sanctification are, therefore, to Barth, two sides of one act of God upon men. Justification is the pardon of the sinner (justificatio impii), by which God declares the sinner righteous. Sanctification is the sanctification of the sinner (sanctificatio impii), by which God declares the sinner 'holy'." However laudable the desire of Barth to destroy every vestige of work-righteousness, he certainly goes to an unwarranted extreme, in which he virtually confuses justification and sanctification, negatives the Christian life, and rules out the possibility of confident assurance.

3. TO FAITH.

Faith is the mediate or instrumental cause of sanctification as well as of justification. It does not merit sanctification any more than it does justification, but it unites' us to Christ and keeps us in touch with Him as the Head of the new humanity, who is the source of the new life within us, and also of our progressive sanctification, through the operation of the Holy Spirit. The consciousness of the fact that sanctification is based on justification, and is impossible on any other basis, and that the constant exercise of faith is necessary, in order to advance in the way of holiness, will guard us against all self-righteousness in our striving to advance in godliness and holiness of life. It deserves particular attention that, while even the weakest faith mediates a prefect justification, the degree of sanctification is commensurate with the strength of the Christian's faith and the persistence with which he apprehends Christ.

The Imperfect Character of Sanctification in This Life.

1. SANCTIFICATION IMPERFECT IN DEGREE.

When we speak of sanctification as being imperfect in this life, we do not mean to say that it is imperfect in parts, as if only a part of the holy man that originates in regeneration were affected. It is the whole, but yet undeveloped new man, that must grow into full stature. A new-born child is, barring exceptions, perfect in parts, but not yet in the degree of development for which it is intended. Just so the new man is perfect in parts, but remains in the present life imperfect in the degree of spiritual development. Believers must contend with sin as long as they live, I Kings 8:46; Prov. 20:9; Eccl. 7:20; Jas. 3:2; I John 1:8.

2. DENIAL OF THIS IMPERFECTION BY THE PERFECTIONIST.

a. The doctrine of perfectionism. Speaking generally, this doctrine is to the effect that religious perfection is attainable in the present life. It is taught in various forms by Pelagians, Roman Catholics or Semi-Pelagians, Arminians, Wesleyans, such mystical sects as the Labadists, the Quietists, the Quakers, and others, some of the Oberlin theologians, such as Mahan and Finney, and Ritschl. These all agree in maintaining that it is possible for believers in this life to attain to a state in which they comply with the requirements of the law under which they now live, or under that law as it was adjusted to their present ability and needs, and, consequently, to be free from sin. They differ, however:

(1) In their view of sin, the Pelagians, in distinction from all the rest, denying the inherent corruption of man. They all agree, however, in externalizing sin.

(2) In their conception of the law which believers are now obliged to fulfill, the Arminians, including the Wesleyans, differing from all the rest in holding that this is not the original moral law, but the gospel requirements or the new law of faith and evangelical obedience. The Roman Catholics and the Oberlin theologians maintain that it is the original law, but admit that the demands of this law are adjusted to man's deteriorated powers and to his present ability. And Ritschl discards the whole idea that man is subject to an externally imposed law. He defends the autonomy of moral conduct, and holds that we are under no law but such as is evolved out of our own moral disposition in the course of activities for the fulfillment of our vocation.

(3) In their idea of the sinner's dependence on the renewing grace of God for the ability to fulfill the law. All, except the Pelagians, admit that he is in some sense dependent on divine grace, in order to the attainment of perfection.

It is very significant that all the leading perfectionist theories (with the sole exception of the Pelagian, which denies the inherent corruption of man) deem it necessary to lower the standard of perfection and do not hold man responsible for a great deal that is undoubtedly demanded by the original moral law. And it is equally significant that they feel the necessity of externalizing the idea of sin, when they claim that only conscious wrong-doing can be so considered, and refuse to recognize as sin a great deal that is represented as such in Scripture.

b. Scriptural proofs adduced for the doctrine of perfectionism.

(1) The Bible commands believers to be holy and even to be perfect, I Pet. 1:16; Matt. 5:48; Jas. 1:4, and urges them to follow the example of Christ who did no sin, I Pet. 2:21 f. Such commands would be unreasonable, if it were not possible to reach sinless perfection. But the Scriptural demand to be holy and perfect holds for the unregenerate as well as for the regenerate, since the law of God demands holiness from the start and has never been revoked. If the command implies that they to whom it comes can live up to the requirement, this must be true of every man. However, only those who teach perfectionism in the Pelagian sense can hold that view. The measure of our ability cannot be inferred from the Scriptural commandments.

(2) Holiness and perfection are often ascribed to believers in Scripture, Song of Sol. 4:7; I Cor. 2:6; II Cor. 5:17; Eph. 5:27; Heb. 5:14; Phil. 4:13; Col. 2:10. When the Bible speaks of believers as holy and perfect, however, this does not necessarily mean that they are without sin, since both words are often used in a different sense, not only in common parlance, but also in the Bible. Persons set aside for the special service of God are called holy in the Bible, irrespective of their moral condition and life. Believers can be and are called holy, because they are objectively holy in Christ, or because they are in principle subjectively sanctified by the Spirit of God. Paul in his Epistles invariably addresses his readers as saints, that is "holy ones," and then proceeds in several cases to take them to task for their sins. And when believers are described as perfect, this means in some cases merely that they are full grown, I Cor. 2:6; Heb. 5:14, and in others that they are fully equipped for their task, II Tim. 3:17. All this certainly does not give countenance to the theory of sin less perfection.

(3) There are, it is said, Biblical examples of saints who led perfect lives, such as Noah, Job, and Asa, Gen. 6:9; Job 1:1; I Kings 15:14. But, surely, such examples as these do not prove the point for the simple reason that they are no examples of sinless perfection. Even the most notable saints of the Bible are pictured as men who had their failings and who sinned, in some cases very grievously. This is true of Noah, Moses, Job, Abraham, and all the others. It is true that this does not necessarily prove that their lives remained sinful as long as they lived on earth, but it is a striking fact that we are not introduced to a single one who was without sin. The question of Solomon is still pertinent: "Who can say, I have made my heart clean, I am pure from my sin?" Prov. 20:9. Moreover, John says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us," I John 1:8.

(4) The apostle John declares explicitly that they who are born of God do not sin, I John 3:6, 8, 9; 5:18. But when John says that they who are born of God do not sin, he is contrasting the two states, represented by the old and the new man, as to their essential nature and principle. One of the essential characteristics of the new man is that he does not sin. In view of the fact that John invariably uses' the present to express the idea that the one born of God does not sin, it is possible that he desires to express the idea that the child of God does not go on sinning habitually, as the devil does, I John 3:8 [1]. He certainly does not mean to assert that the believer never commits an act of sin, cf. I John 1:8-10. Moreover, the Perfectionist cannot very well use these passages to prove his point, since they would prove too much for his purpose. He does not make bold to say that all believers are actually sinless, but only that they can reach a state of sinless perfection. The Johannine passages, however, would prove, on his interpretation, that all believers are without sin. And more than that, they would also prove that believers never fall from the state of grace (for this is sinning); and yet the Perfectionists are the very people who believe that even perfect Christians may fall away.

c. Objections to the theory of Perfectionism.

(1) In the light of Scripture the doctrine of Perfectionism is absolutely untenable. The Bible gives us the explicit and very definite assurance that there is no one on earth who does not sin, I Kings 8:46; Prov. 20:9; Eccl. 7:20; Rom. 3:10; Jas. 3:2; I John 1:8. In view of these clear statements of Scripture it is hard to see how any who claim to believe the Bible as the infallible Word of God can hold that it is possible for believers to lead sinless lives, and that some actually succeed in avoiding all sin.

(2) According to Scripture there is a constant warfare between the flesh and the Spirit in the lives of God's children, and even the best of them are still striving for perfection. Paul gives a very striking description of this struggle in Rom. 7:7-26, a passage which certainly refers to him in his regenerate state. In Gal. 5:16-24 he speaks of that very same struggle as a struggle that characterizes all the children of God. And in Phil. 3:10-14 he speaks of himself, practically at the end of his career, as one who has not yet reached perfection but is pressing on toward the goal.

(3) Confession of sin and prayer for forgiveness are continually required. Jesus taught all His disciples without any exception to pray for the forgiveness of sins and for deliverance from temptation and from the evil one, Matt. 6:12, 13. And John says: "If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness," I John 1:9. Moreover, Bible saints are constantly represented as confessing their sins, Job 9:3, 20; Ps. 32:5, 130:3; 143:2; Prov. 20:9; Isa. 64:6; Dan, 9:16; Rom. 7:14.

(4) The Perfectionists themselves deem it necessary to lower the standard of the law and to externalize the idea of sin, in order to maintain their theory. Moreover, some of them have repeatedly modified the ideal to which, in their estimation, believers can attain. At first the ideal was "freedom from all sin"; then, "freedom from all conscious sin," next, "entire consecration to God," and, finally, "Christian assurance." This is in itself a sufficient condemnation of their theory. We naturally do not deny that the Christian can attain to the assurance of faith.

Sanctification and Good Works.

Sanctification and good works are most intimately related. Just as the old life expresses itself in works of evil, so the new life, that originates in regeneration and is promoted and strengthened in sanctification, naturally manifests itself in good works, and as such come into consideration here. These may be called the fruits of sanctification, and as such come into consideration here.

1. THE NATURE OF GOOD WORKS.

a. Good works in the specifically theological sense. When we speak of good works in connection with sanctification, we do not refer to works that are perfect, that answer perfectly to the requirements of the divine moral law, and that are of such inherent worth as to entitle one to the reward of eternal life under the conditions of the covenant of works. We do mean, however, works that are essentially different in moral quality from the actions of the unregenerate, and that are the expressions of a new and holy nature as the principle from which they spring. These are works which God not only approves, but in a certain sense also rewards. The following are the characteristics of works that are spiritually good: (1) They are the fruits of a regenerate heart, since without this no one can have the disposition (to obey God) and the motive (to glorify God) that is required, Matt. 12:33; 7:17,18. (2) They are not only in external conformity with the law of God, but are also done in conscious obedience to the revealed will of God, that is, because they are required by God. They spring from the principle of love to God and from the desire to do His will, Deut. 6:2; I Sam. 15:22; Isa. 1:12; 29:13; Matt. 15:9. (3) Whatever their proximate aim may be, their final aim is not the welfare of man, but the glory of God, which is the highest conceivable aim of man's life, I Cor. 10:31; Rom. 12:1; Col. 3:17, 23.

b. Good works in a more general sense. Though the term "good works" is generally used in theology in the strict sense just indicated, it remains true that the unregenerate can also perform works that may be called good in a superficial sense of the word. They often perform works that are in outward conformity with the law of God and may be called objectively good, in distinction from flagrant transgressions of the law. Such works answer to a proximate aim that meets with the approval of God. Moreover, in virtue of the remains of the image of God in the natural man and of the light of nature, man may be guided in his relation to other men by motives which are laudable and in so far bear the stamp of God's approval. Those good works, however, cannot be regarded as fruits of the corrupt heart of man. They find their explanation only in the common grace of God. Furthermore, we should bear in mind that, though these works can be called good in a certain sense and are so called in the Bible, Luke 6:33, they are yet essentially defective. The deeds of the unregenerate are divorced from the spiritual root of love to God. They represent no inner obedience to the law of God and no subjection to the will of the sovereign Ruler of heaven and earth. They have no spiritual aim, since they are not performed for the purpose of glorifying God, but only bear on the relations of the natural life. The real quality of the act is, of course, determined by the quality of its final aim. The ability of the unregenerate to perform good works in some sense of the word has often been denied. Barth goes one step further when he goes to the extreme of denying that believers can do good works, and asserts that all their works are sins.

2. THE MERITORIOUS CHARACTER OF GOOD WORKS.

Even from the earliest ages of the Christian Church there was a tendency to ascribe a certain merit to-good works, but the doctrine of merit was really developed in the Middle Ages. At the time of the Reformation it was very prominent in Roman Catholic theology and was pushed to ridiculous extremes in practical life. The Reformers at once joined issue with the Church of Rome on this point.

a. The position of Rome on the point in question. The Roman Catholic Church distinguishes between a meritum de condigno, which represents inherent dignity and worth, and a meritum de congruo, which is a sort of quasi-merit, something fit to be rewarded. The former attaches only to works done after regeneration by the aid of divine grace, and is a merit which intrinsically deserves the reward it receives from the hand of God. The latter attaches to those dispositions or works which a man may develop or do before regeneration, in virtue of a mere prevenient grace, and is a merit which makes it congruous or fitting for God to reward the agent by infusing grace into his heart. Since the decisions of the Council of Trent are rather dubious on this point, there is some uncertainty, however, as to the exact position of the Church. The general idea seems to be that the ability to perform good works in the strict sense of the word springs from grace infused into the sinner's heart for the sake of Christ; and that afterwards these good works merit, that is, give man a just claim to, salvation and glory. The Church goes even farther than that, and teaches that believers can perform works of supererogation, can do more than is necessary for their own salvation and can thus lay by a store of good works, which may accrue to the benefit of others.

b. The Scriptural position on this point. Scripture clearly teaches that the good works of believers' are not meritorious in the proper sense of the word. We should bear in mind, however, that the word "merit" is employed in a twofold sense, the one strict and proper, and the other loose. Strictly speaking, a meritorious work is one to which, on account of its intrinsic value and dignity, the reward is justly due from commutative justice. Loosely speaking, however, a work that is deserving of approval and to which a reward is some-how attached (by promise, agreement, or otherwise) is also sometimes called meritorious. Such works are praiseworthy and are rewarded by God. But, however this may be, they are surely not meritorious in the strict sense of the word. They do not, by their own intrinsic moral value, make God a debtor to him who performs them. In strict justice the good works of believers merit nothing. Some of the most conclusive passages of Scripture to prove the point under consideration are the following: Luke 17:9, 10; Rom. 5:15-18; 6:23; Eph. 2:8-10; II Tim. 1:9; Tit. 3:5. These passages clearly show that believers do not receive the inheritance of salvation because it is due to them in virtue of their good works, but only as a free gift of God. It stands to reason also that such works cannot be meritorious, for: (1) Believers owe their whole life to God and therefore cannot merit anything by giving God simply what is His due, Luke 17:9,10. (2) They cannot perform good works in their own strength, but only in the strength which God imparts to them from day to day; and in view of that fact they cannot expect the credit for these works, I Cor. 15:10; Phil. 2:13. (3) Even the best works of believers remain imperfect in this life; and all good works together represent only a partial obedience, while the law demands perfect obedience and can be satisfied with nothing less, Isa. 64:6; Jas. 3:2. (4) Moreover, the good works of believers are out of all proportion to the eternal reward of glory. A temporal and imperfect obedience can never merit an eternal and perfect reward.

3. THE NECESSITY OF GOOD WORKS.

There can be no doubt about the necessity of good works properly understood. They cannot be regarded as necessary to merit salvation, nor as a means to retain a hold on salvation, nor even as the only way along which to proceed to eternal glory, for children enter salvation without having done any good works. The Bible does not teach that no one can be saved apart from good works. At the same time good works necessarily follow from the union of believers with Christ. "He that abideth in me and I in him, the same beareth much fruit," John 15:5. They are also necessary as required by God, Rom. 7:4; 8:12.13; Gal. 6:2, as the fruits of faith, Jas. 2:14, 17, 20-22, as expressions of gratitude. I Cor. 6:20, unto the assurance, of faith, II Peter 1:5-10, and to the glory of God, John 15:8; I Cor. 10:31. The necessity of good works must be maintained over against the Antinomians, who claim that, since Christ not only bore the penalty of sin, but also met the positive demands of the law, the believer is free from the obligation to observe it, an error that is still with us to-day in some of the forms of dispensationalism. This is a thoroughly false position, for it is only the law as a system of penalty and as a method of salvation that is abolished in the death of Christ. The law as the standard of our moral life is a transcript of the holiness of God and is therefore of permanent validity also for the believer, though his attitude to the law has undergone a radical change. He has received the Spirit of God, which is the Spirit of obedience, so that, without any constraint, he willingly obeys the law. Strong sums it up well, when he says: Christ frees us "(1) from the law as a system of curse and penalty; this He does by bearing the curse and penalty Himself... ; (2) from the law with its claims as a method of salvation; this He does by making His obedience and merits ours... ; (3) from the law as an outward and foreign compulsion; this He does by giving us the spirit of obedience and sonship, by which the law is progressively realized within." [1]

Strength Against Sin

by Horatius Bonar

Men live in sin, and yet they have the secret thought that it ought not to be so, that they ought to get rid of it. Even those that have not the law, in this respect "are a law unto themselves," for "the work of the law [that is, each thing the law enjoins us to do] is written in their hearts; their conscience also bearing witness, and their thoughts struggling with each other, either accusing or excusing" (Rom 2: 15. See Greek).

The groan of humanity, as well as the groan of creation, by reason of sin, has been deep and long. Not always loud; often an undertone, more often drowned in laughter, but still terribly real.

Sin as disease, infectious and hereditary, sin as guilt, inferring divine condemnation and doom, has been acknowledged; and along with the acknowledgment, the sad consciousness has existed that the race was not made for sin, and that man himself, not God, had wrought the wrong. Men in all ages, and of all religions, have in some poor way, put in their protest against sin, "knowing the judgment of God, that they which commit such things are worthy of death" (Rom 1:32). The fallen sons of Adam, though haters of God and of His law (Rom 1:30), have thus unconsciously become witnesses against themselves, and unwittingly taken the side of God and of His law.

All through the ages has this struggle gone on between the love and the dread of sin, the delight in lust, and the sense of degradation because of it; men clasping the poisoned robe, yet wishing to tear it off; their life steeped in the evil, yet their words so often lavished upon the good.

With much warmth did the ancient pagan wisdom of Greece and Rome utter itself against vice, with deep pathos at times describing the conflict with self, and the victory over the unruly will and the irregular appetite. But it suggested no remedy, and promised no power in aid. It could only say, "Fight on." Philosophy was helpless in its encounters with human evil, and in its sympathies with earthly sorrow. It looked on, and spoke many a true word, but it wrought no cure, it healed no wounds, it rooted out no sin. It was the exhibition of weakness, not of power, the mere cry of human helplessness.

Romish devotees, with fastings and flagellations, in addition to earnest words, have tried to extirpate the wrong and nourish the right. Groping after righteousness, yet not knowing what righteousness is, nor how it comes to us, they have built themselves up in self-righteousness. Professing to seek holiness, without understanding its nature, they have snared themselves in delusions which bring no purity. Bent, as they say, upon "mortifying the flesh," falsely identifying "the flesh" with the mere body, and working upon the theology which teaches that it is the body which ruins the soul, they lay great stress on weakening and macerating the corporeal frame, not knowing that they are thus feeding sin, fostering pride, making the body less fit to be the helpmeet of the soul, and thereby producing unholiness of the darkest type in the eye of God. By rules of no gentle kind: by terror, by pain, by visions of death and the grave, by pictures of a fiercely flaming hell, by the denial of all certainty in pardon, they have sought to terrify or force themselves into goodness. By long prayers, by bitter practices of self-denial, by slow chants at midnight or early morn in dim cathedrals, by frequent sacraments, by deep study of old fathers, by the cold of wintry solitude, by multiplied deeds of merit and will-worship, they have thought to expel the demon, and to eradicate "the ineradicable taint of sin."

But success has not come in this way. The enterprise was a high but fearful one and the men knew not how terrible it was. They had quite underrated the might of the enemy, while overestimating their own. The resources of the two sides were indeed unequal. Not Leonidas against the myriads of Persia, nor the old Roman three who held the bridge against the Etruscan host could be compared to this. It might seem but the feeble aberrations of one poor human heart that they were dealing with, but they knew not what these indicated--what the power of a human will is for evil; what is man's hostility to God; what is the vitality of sin; what is the exasperating tendency of naked law, and the elasticity of evil under legal compression; what is the tenacity of man's resistance to goodness and to the law of goodness; what all these together must be when fostered from beneath, and backed by the resources of hell.

In all this there is not one thought of grace or divine free love, no recognition of forgiveness as the root of holiness. Man's philosophy and man's religion have never suggested this. It would seem as if man could not trust himself with this, and could not believe that God would trust him with it. He has no idea of barriers against sin, save in the shape of walls, chains, and bars of iron, of torture, threats and wrath. On these alone he relies. He is slow to learn that all legal deterrents are in their very nature irritants, with no power to produce or enforce anything but a constrained externalism. The interposition of forgiving love, in absolute completeness and freeness, is resisted as an encouragement to evil-doing; and, at the most, only in a very conditional and restricted form is grace allowed to come into play. The dynamics of grace have never been reduced to a formula; they are supposed incapable of being so set down. That God should act in any other character than as the rewarder of the deserving and the punisher of the undeserving; that He should go down into the depths of a human heart, and there touch springs which were reckoned inaccessible or perilous to deal with; that His gospel should throw itself upon something nobler than man's fear of wrath, and begin by proclaiming pardon as the first step to holiness--this is so incredible to man, that, even with the Bible and the cross before his eyes, he turns away from it as foolishness.

Nevertheless this is "the more excellent way," nay, the true and only way of getting rid of sin. Forgiveness of sins, in believing God's testimony to the finished propitiation of the cross, is not simply indispensable to a holy life, in the way of removing terror and liberating the soul from the pressure of guilt, but of imparting an impulse, and a motive, and a power which nothing else could do. Forgiveness at the end or in the middle, a partial forgiveness, or an uncertain forgiveness, or a grudging forgiveness, would be of no avail; it would only tantalize and mock. But a complete forgiveness, presented in such a way as to carry its own certainty along with it to every one who will take it at the hands of God--this is a power in the earth, a power against self, a power against sin, a power over the flesh, a power for holiness, such as no amount of suspense or terror could create.

It is to this that our Lord refers, once and again, when dealing with the Pharisees, those representatives of a human standard of goodness as contrasted with a divine. How deep is the significance of such statements as these: "When they had nothing to pay, he frankly forgave them both" (Luke 7:42); "Her sins, which are many, are forgiven" (Luke 7:47); "The lord of that servant was moved with compassion, and loosed him, and forgave him the debt" (Matt 18:27); "Neither do I condemn thee, go and sin no more" (John 8:11); "I came not to call the righteous, but sinners to repentance" (Luke 5:32); "The Son of man is come to seek and to save that which was lost" (Luke 19:10); "God so loved the world, that He gave His only begotten Son" (John 3:16); "I came not to judge the world, but to save the world" (John 12:47). It is to this also that the apostles so often refer in their discourses and Epistles: "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness" (1 Pet 2:24); "Through this man is preached unto you the forgiveness of sins" (Acts 13:38); "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (Rom 5:8); "Herein is love, not that we loved God, but that He loved us" (1 John 4:10); "We love Him, because He first loved us" (1 John 4:19). To this, also, all the prophets had given witness; thus, "I will pardon all their iniquities" (Jer 33:8); "There is forgiveness with Thee, that Thou mayest be feared" (Psa 130:4); "As far as the east is from the west, so far hath He removed our transgressions from us" (Psa 103:12); "I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins" (Isa 43:25).

Yet it is not merely a question of motives and stimulants that is indicated in all this. It is one of release from bondage; it is the dissolution of the law's curse. Under law and its curse, a man works for self and Satan; under grace he works for God. It is forgiveness that sets a man working for God. He does not work in order to be forgiven, but because he has been forgiven, and the consciousness of his sin being pardoned makes him long more for its entire removal than ever he did before.

An unforgiven man cannot work. He has not the will, nor the power, nor the liberty. He is in chains. Israel in Egypt could not serve Jehovah. "Let My people go, that they may serve Me," was God's message to Pharaoh (Exo 8:1): first liberty, then service.

A forgiven man is the true worker, the true lawkeeper. He can, he will, he must work for God. He has come into contact with that part of God's character which warms his cold heart. Forgiving love constrains him. He cannot but work for Him who has removed his sins from him as far as the east is from the west. Forgiveness has made him a free man, and given him a new and most loving Master. Forgiveness, received freely from the God and Father of our Lord Jesus Christ, acts as a spring, an impulse, a stimulus of divine potency. It is more irresistible than law, or terror, or threat. A half forgiveness, an uncertain justification, a changeable peace, may lead to careless living and more careless working, may slacken the energy and freeze up the springs of action, (for it shuts out that aspect of God's character which gladdens and quickens); but a complete and assured pardon can have no such effect. This is "the truth which is after godliness" (Titus :1). Its tendencies toward holiness and consistency of life are marvelous in their power and certainty. Irrepressible we may truly call the momentum which owes its intensity to the entireness and sureness of the pardon, a momentum on which some, in their ignorance of Scripture, as well as of the true deep springs of human action, would fasten their drag of doubt and uncertainty, lest what they call the interests of morality should be compromised. As if men could be made unholy by knowing certainly with what a holy love they have been freely loved, or made holy by being kept in suspense as to their own personal reconciliation with God! As if pardon, doled out in crumbs or drops (and even these so cautiously held out, or rather held back, that a man can hardly ever be sure of having them) were more likely to be fruitful in good works than a pardon given at once, and given in such a way as to be sure even to the chief of sinner--a pardon worthy, both in its greatness and its freeness, of the boundless generosity of God![1 - It would be well for many if they would study Mr. Robert Haldane's Exposition of the Epistle to the Romans, especially the second volume. It is a noble protest against the meager teaching of many so-called Protestants on the subject of justification by faith. Its faithful condemnation of the false, and bold vindication of the true may be reckoned too "decided," perhaps "extreme," by "advanced" theologians, but the church of God, in these days of diluted doctrine, will be thankful for such an assertion of Reformation theology. His strong point is his elucidation of the apostle's statements as to the believer's being "dead to sin," which he shows to have no reference to the character of believers, but exclusively to their state before God, as the ground on which their sanctification is secured" (vol 2, p22). To be "dead to sin" is a judicial or legal, not a moral figure. It refers to our release from condemnation, our righteous disjunction from the claim and curse of law. This, instead of giving license to sin, is the beginning and root of holiness.]

Sanctification

by Abraham Kuyper.

"Of Him ye are in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."—1 Corinthians 1:30.

Sanctification is one of the most glorious gifts which, by the Covenant of Grace, the Mediator bestows upon the saint. It covers his entire mental, spiritual, and physical nature. We should, therefore, thoroughly understand it, and learn how to obtain it, and every believer, whatever the measure of his faith, should be fully aware of his attitude toward it; for erroneous views concerning this will surely lead us astray from the living Christ.

It is foolish to think that, altho present-day heresies have affected the doctrines of Christ, Sin, and Regeneration, Sanctification is so simple as not to be affected. Yet even ministers fall into this sad delusion. Men of spiritual fervor, they strictly oppose heresies concerning these others, in their catechetical and pulpit instructions, and in their writings; regarding such as fundamental error; but somehow they never realize that the doctrine of sanctification can be imperiled, and they fail to put the Church on guard.

Such imperiling was impossible; and so, indeed, they hardly care to have sanctification distinguished as a dogma at all. "On the contrary," they say, "It is the beauty of sanctification that it is life; hence utterly independent of the mysteries of a dogma. In the life of sanctification believers may be charged with neglect, careless living, slow progress in brief, with faulty doing and working; for what is sanctification but betterment of self and daily growth in holiness? but never with faulty confessing, with faulty views of the doctrine; for sanctification is not doctrine, but life." In this way they have come to deny it the value and dignity of a dogma or doctrine; to make it almost synonymous with bettering of life; hence to make it the common property of all that try to lead earnest and pious lives.

Then the idea naturally grew that many persons of unsound doctrine might lead more spiritual lives. This supposed fact was even fortified with the word of Jesus, that publicans and harlots go into the Kingdom of God before us; and the congregations often received the impression that rationalism itself might lead to better results than sometimes flow from an orthodox belief. And the result was that this so-called sanctification led to a weakening of the faith, to a considering of purity of doctrine as immaterial; until finally it assumed a hostile attitude toward the mysteries of the truth. This was the natural effort of confounding self-betterment with sanctification, and of opposing life to doctrine as gold to tinsel.

The spread of these false ideas of sanctification has not benefited Christianity in these provinces, but, as in pre-Reformation days, it has led the people astray from its pure doctrine.

Rome once suffered and suffers still from the same evil. Not as tho it surrendered or even slighted its doctrine; but, even in the flourishing days of its hierarchy, the necessity of reformation of life was so strongly felt that it resulted in a one-sided urging of sanctification. Its favorite motto was: "Good works." They were of greatest importance: not words, but power; not the confession, but the earnestness and willingness to do good, not merely in secret, but openly so that men could see it! This was carried so far that finally Rome ceased to be satisfied with good works as fruit of conversion, and even began to look upon them as a primary and meritorious cause of salvation; and thus it broke down the mystery of faith by a false preaching of sanctification. As now, unintentionally, by the cry, "Not doctrine, but life," men are driven, as by iron necessity, first to underestimate the value of doctrine, then to disapprove of it, and lastly to pronounce it injurious, yea, even dangerous; so did the cry for good works induce Rome gradually to divorce the mystery of the forgiveness of sin from the cross of Calvary, not in the confession, but in the conscience of its members.

For the sake of clearer insight and safer procedure, we must return to the definite teaching that sanctification is a doctrine, an integral part of the confession, a mystery, just as much as the doctrine of reconciliation, and therefore a dogma. In fact, in the treatment of sanctification we penetrate the very heart of the confession, the dogma which scintillates in the doctrine of sanctification.

Of course we are not to divorce sanctification from life. No child of God denies that the doctrine has its application in life; there is no truth whose operation is not felt in his life. To him every doctrine is instinct with life, a live coal, a radiating fire, a lamp always burning, a well of living water springing up to eternal life. The content of every doctrine, of every mystery, is something in the living God or in His creature; the confession of a condition, a power, a working, a person who actually exists, who lives, who works. The blood of atonement means, not those particular drops which flowed from the cross, and were lost in the inhospitable ground of Calvary; but a treasure in the living Christ, unceasingly at work in heaven, by which He enriches His children on earth, the glorious power of which they know and experience.

And this is true of every mystery, as our confession of the Holy Trinity shows, which says of this deepest and most incomprehensible dogma: "That God's children know this as well from the testimonies of Holy Writ as from the operations of the divine Persons, and chiefly by those we feel in ourselves" (art. ix.).

And this applies to the doctrine of sanctification as well as to all other doctrines; for it is not, any more than the other dogmas, the confession of a lifeless matter, but the confession of an awful power, which lives and works effectually in us. Hence sanctification must be preached once again as a doctrine; it must be confessed, examined, and studied as a doctrine; to be followed by an appropriate application like the preaching of any other doctrine; and godliness, spiritual life, and good works will be the result. But to obtain this result a clear exposition of the cause and animating power of sanctification is necessary.

When on a cold morning the fire does not burn, and the family suffers, it is foolish to say: "Since the fire does not burn remove it, and get warm without it." To keep from freezing requires more fire; not the fire, but the cause of its failure, must be removed. And this applies to sanctification. There is a general and bitter complaint of the coldness that has fallen upon the Church; and it requires the powerful working of sanctification to save the Church.

But the means employed frequently show poor judgment. Formerly the Church confessed a pure doctrine by which it kept close to the source of vital heat which is given us in God's word; and the powers and workings deposited in the Mediator for the Church radiated in glorious activity. Then the Church flourished and faith celebrated its greatest triumphs. It was severely cold without, but, while the world lay perishing in its cerements, truth filled the Church with light and heat, and the sacred fire of a pure doctrine glowed and sparkled. But the light grew dim, and the fire went out; and the Church of God became dark and cold. And the saints, half frozen and stiff, became deeply conscious of the loss they had suffered, and of the need of light and heat. And now, instead of advising them to light the lamp of truth and rekindle the fire of the confession, that their souls may be revived and comforted, many say: "Dear brethren, there is no salvation in dogma or confession; they are utterly unprofitable; nothing remains but to kindle light and heat in your souls without them," And thus the Church is threatened with death and destruction.

In quiet assurance of the blessing of God, we proceed in the opposite direction, and advise the brethren to fill the lamp of the divine mysteries with oil, to put more fuel upon the fire of the confession; then there shall be light and heat, and the Church shall be saved. This shall be so, provided—and this needs no emphasis—that the doctrine be really confessed. To confess is not merely to say, "There is a comfortable fire in the house," and then to stay out in the cold; but to accept its comfort and benefit for others as well as for ourselves.

The cry, "Not dogma, but life," is folly and unbelief. Let us rather oppose the shallow and unsound teaching of the day. The doctrine should be a faithful expression of the mystery; the mystery should stand clearly before the spiritual eye and illuminate the soul, as it radiates from the living Christ, according to the design of salvation. Instead of turning the people away from the doctrine, we should make them see how little they understand it; how they have trifled with it, and not confessed it; that their soul's welfare requires its earnest study, that so the act of confessing may deepen and enrich their spiritual life. And then let us imagine, not that the fruit of life must still be imported from elsewhere, but that the doctrine, rightly confessed, becomes its own instrument to manifest its power in us.

Thus sanctification should be treated.

Sanctification Is a Mystery.

"Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of. God." —2 Corinthians 7:1.

Sanctification belongs to the mysteries of faith; hence it can not be confessed but as a dogma.

By this statement we intend to cut off at once every representation which makes "sanctification" to consist of the human effort to make oneself holy or holier.

To become more holy is undoubtedly the duty which rests upon every man. God has condemned all unholiness, as an accursed thing. Inferior holiness can not exist before Him. Every man more or less holy is bound to forsake all unholiness, to resign all lesser holiness, and let perfect holiness dwell and be manifest in him instantly. The commandment, "Be ye holy as I am holy," (Leviticus 11:45; 1 Pet. i.16) may not be weakened. The laxity of the current morale requires that God's absolute right to demand absolute holiness of every man be incessantly presented to the conscience, bound as a memorial upon the heart, and proclaimed to all with no uncertain sound.

In the innumerable territories of heaven where God gathers His redeemed, all unholiness is excluded and absolute holiness is the never-failing characteristic. And as it is in heaven, so it ought to be on earth. God, the sovereign Ruler of all the kingdoms of this world, has strictly forbidden the least unholiness in heart or home, or any other place on earth under the penalty of death. In fact, there is on earth no unholiness of whatever name or form, that does not exist in defiance of His express will.

It must be conceded, therefore, that it is His revealed will and commandment that all this unholiness must cease immediately, and be replaced directly by what is holy and good. He is of purer eyes than to behold iniquity.

It must be equally conceded that it is every man's duty to remove unholiness, and to advance the things that are holy. He that caused the hurt must also heal it. He that destroyed must also restore the things destroyed. He that desecrated the holy must also reconsecrate it. Men still alive to a sense of justice will not contradict us.

The obligation to resanctify this world's life rests in its deepest sense upon Satan. He instilled into our veins the poison which generates the diseases of our souls. The spark that caused the fire of sinful passions to break out inhuman nature was kindled by him. That Satan is hopelessly lost and condemned, does not annul God's eternal right. Even Satan himself, according to this right, ought immediately to repent and stand before God holy as in the beginning. And this world of men, which he corrupted, was not his, but belonged to God. He should never have touched it. Hence the obligation continues to rest upon him not only to stop his unholy working in it, but also to reconsecrate perfectly what he has so bitterly and maliciously profaned.

That Satan neither will nor can do this justifies his fearful judgment; but it does not annul God's right and never will. If in Paradise man had unwillingly fallen a victim to Satan, the obligation to resanctify the life of this world would have rested upon Satan, but not upon him. But man fell willingly; sin owes its existence not only to the fatherhood of Satan, but also to the motherhood of man's soul; hence man himself is involved in the guilt and included under the judgment of death, and therefore obliged to restore what he has ruined.

God created man holy, with the power to continue holy; holy also by virtue of the increasing development of the implanted germ. But man ruined God's work in his heart. He soiled the undefiled raiment of holiness. And doing this he violated the right. If he had belonged to himself, if God had allowed him to do with himself as he pleased, the right would not have been violated. But He did not give man to himself; He retained him for Himself as His own property. The hand that ruined and desecrated man destroyed God's property, encroached upon the divine right of sovereignty—yea, upon His very right of ownership, and thus became liable (1) to the penalty for this encroachment, and (2) to the obligation of restoring the ruined property to its original state.

Hence the undeniable and positive obligation of man's self-sanctification. This obligation rests, not upon God, nor upon Mediator, but upon man and Satan. The prayer, "Lord, sanctify me," upon the lips of the unconverted, not under the Covenant of Grace, is most unbecoming. First wilfully to destroy God's property, and then to take the ruined thing to Him demanding that He heal and restore it, antagonizes the right and reverses the ordinances. Nay, outside of the mysteries of the Covenant of Grace, under the obligations of simple justice, we are not to, ask: "Lord, sanctify Thou us," but God is to enforce His righteous claim: "Sanctify thyself."

Sanctify thyself does not mean that man should fulfil the law. The keeping of the law and sanctification are two entirely different things. Let the sinner first be sanctified, and then he shall also fulfil the law. First sanctification, then fulfilment of the law.

It is like a harp with broken strings. The harp was made to produce music by the harmonious vibration of the strings. But the production of music is not the mending of the harp. The broken strings must be replaced, the new strings must be tuned, and then is it possible to strike the melodious chords. The human heart is like that harp: God created it pure that we might keep the law; which an impure heart can not do. Hence being profaned and unholy, it must be sanctified; then it will be able to fulfil the law.

For the sake of clearness, two acknowledged facts should be noticed:

First, if man had never been profaned by sin, it would never have entered his mind to sanctify himself; and yet the law would have been fulfilled without disturbance. This shows that sanctification and fulfilment of the law are two entirely different things.

Second, sanctification continues until a man dies and enters heaven. Then he is holy. Hence there is no sanctification in heaven. Yet the only occupation of the saints in heaven is the doing of that which is good. Hence sanctification is a matter by itself; it does not consist in the doing of good works, but must be an accomplished fact before a single good work can be done.

Since man profaned himself, he is called of God to resanctify himself. Hence the claim of sanctification contains not even the shadow of a mystery. It has nothing to do with the mysteries, therefore is no dogma. It is the simplest and most natural verdict of God's right in the conscience. That we speak of unholiness implies that we are convinced that we ought to be holy.

Is there contradiction, then, when we say, first, that sanctification itself is a mystery, and can be confessed only in the dogma; second that the demand of sanctification has nothing to do with the dogma?

Not in the least. Sinners of whom God demands that they sanctify themselves are, individually and collectively, totally unable to satisfy that demand. To a certain extent they can withdraw from sin and worldliness, and often have done so. Many unconverted men have done many praiseworthy works. In many cases lives have been reformed, the whole tone of existence has been improved from mere impulse, without a trace of real conversion. And, conceiving sanctification to consist in the doing of less evil and of more good, and that from an improved motive, it was thought that unholy man, tho unable to satisfy this divine claim perfectly, might satisfy it to some extent. But all this has nothing in common with sanctification, and can be accomplished wholly without it. With all his self-betterment he can not effect the least part of it; tho told a thousand times to sanctify himself, he is both unwilling and unable.

Hence the question: How, then, is sanctification to be accomplished? And since the question never received an answer from any of the sages, but only from God in His Word, therefore not the demand, but the means, of sanctification is for us incomprehensible and mysterious. Hence the character of sanctification must be emphasized as a mystery.

And what is the reason for denying that sanctification is a mystery, i.e., the content of a dogma? The supposition that it is of human origin, that man is not totally unable, and that sanctification is betterment of character and life. Hence it is tantamount to (1) a lowering of holiness to the human standpoint; (2) an opposing sanctification as a work of God. And this is a very serious matter. We should again become clearly conscious of the fact that the holiness without which no man shall see God is not attained by the departing from some evil and the habitual doing of some good.

The demand of sanctification belongs to the Covenant of Works; sanctification itself to the Covenant of Grace. This makes the difference very obvious. Not as tho the Covenant of Works commanded man to sanctify himself; given to holy men, it excluded sanctification. But God gave the Covenant of Grace to unholy men. And the only connection between the demand for sanctification and the Covenant of Works is, that the latter ever pursues fallen man with this demand, and with the terror of Horeb. Unholiness destroys the foundation of the Covenant of Works and renders compliance with its conditions impossible. Hence the absolute contradiction between it and the sinner's personal life. The one must make room for the other; they can not stand together.

In this painful conflict we are often tempted to ask whether God is not unjust in His law to demand of us the impossible, and to lay the blame on Him; for did He not make us so? And from this difficulty the Arminian in our own heart seeks to escape, either by denying that there ever was a Covenant of Works; or by substituting the fulfilment of the law for sanctification.

Wherefore it is our aim, especially regarding this doctrine, to escape from this harmful confusion of ideas, and to arrive at a correct understanding and purity of expression. The preaching must not add to the chaos, but lead us to clear insight and understanding.

Instead of sweetly cradling ourselves upon the Word, we must earnestly endeavor to understand it. In city and country church the Word must be preached persistently, and with ever-increasing purity, until, convicted of personal unholiness, men begin to see that by absolute sanctification, not mere self-betterment; they must restore unto God His right; until, feeling their inability, with broken hearts they turn to God to receive the Mystery of Sanctification from the treasures of the Covenant of Grace.

Sanctification and Justification.

"Yield your members servants to righteousness unto sanctification." —Romans 6:19.

Sanctification must remain sanctification. It may not arbitrarily be robbed of its significance, nor be exchanged for something else. It must always signify the making holy of what is unholy or less holy.

Care must be taken not to confound sanctification with justification; a common mistake, frequently made by thoughtless Scripture readers. Hence the importance of a thorough understanding of this difference. Being left unnoticed, it may lead to confused preaching, which causes one-sidedness; and active and thoughtful men, invariably systematize their one-sidedness.

What, then, is the difference? According to our ancient theologians it is fourfold:

1. Justification works for man; sanctification in man.

2. Justification removes the guilt; sanctification the stain.

3. Justification imputes to us an extraneous righteousness: sanctification works a righteousness inherent as our own.

4. Justification is at once completed; sanctification increases gradually; hence remains imperfect.

In the main the answer is correct, but insufficient to meet present error. It is shallow, external, and incomplete; makes too much of righteous-making and holy-making, while it does not consider righteousness and holiness, a correct idea of which is absolutely necessary for the clear understanding of justification and sanctification.

Let us examine these fundamental ideas, first, in God Himself. It becomes evident at once that the words, "Our God is righteous," impress us otherwise than, "Holy, holy, holy is the Lord!"

The latter impresses us with the feeling that the, name of Jehovah is infinitely exalted above the low level of this impure and sinful life; we discover a distance between Him and ourselves which, as it widens in more transcendent holiness, casts us back into ourselves as impure creatures, while it causes His Being to be resplendent in the light unapproachable. If the angels exalting His holiness cover their faces with their wings, how much more ought we sinful men consider it with covered face and in godly fear! "The Lord is of purer eyes than to behold evil," impresses us with the deep sense of God's unspeakable sensitiveness, which is so keen that even the faintest suggestion of sin or impurity arouses in Him such antipathy that He can not bear the sight of it.

But guilt is out of the question. In the presence of the divine holiness we do not feel guilty, but are overwhelmed by the consciousness of our utter uncleanness and wickedness. Even among men we do not always feel quite satisfied with ourselves. Our brother's warmer zeal and love often make us feel ashamed. Yet the feeling does not amount to loathing of self. But in the presence of the holiness of God we feel at once with Isaiah our spiritual impurity, and are inclined to cry for a live coal from the altar to sanctify our lips; and the word "loathing of self " is not too strong to express our feeling as we prostrate ourselves before the holiness of the Lord Jehovah.

This establishes the antithesis at once. The divine holiness in its most exalted aspect affects us, not with fear of punishment, or with anguish, because we owe a debt that we can not pay; but with dissatisfaction with ourselves, with abhorrence of our uncleanness, and contempt for our righteousnesses which are as filthy rags. It makes us feel, not our guilt, but our sin; not our condemnation, but our hopeless wickedness; it does not crush us under the penalty of the law, but it causes us to be consumed by our impurity; it does not overwhelm us by righteousness, but it uncovers our unholiness and inward corruption.

But the divine righteousness affects us altogether differently. It does not impress me with the transcendence of His exalted Covenant name as the divine holiness; but in God's hand it oppresses me, pursues me, leaves me no rest, seizes me, and breaks me to pieces under its weight. His holiness makes the soul thirst after holiness, and with sorrow we see His majesty depart. But His righteousness antagonizes the soul, which does not desire it, but struggles to escape from it.

Sometimes it seems different, but only seemingly so. Godly men in the Old and New Covenants frequently invoke the divine righteousness. "Shall not the judge of all the earth do right?'' (Genesis 18:25) This divine upholding of the right is the strength, the prospect, and the consolation of His oppressed people. This is why in the closing article of their Confession our fathers cry for the day of judgment, when as the righteous judge He shall destroy all His enemies and ours. Yet the difference is only seeming. In this case the divine right is directed against others, not ourselves; but the effect is the same. It is His people's prayer and hope that the divine right pursue those enemies and deal with them according to their deserts.

Hence God's righteousness impresses us, first, with the fact of His authority over us; that not we, but He must determine what is right, and how we ought to be; that all our opposition is vain, for His power will enforce the right; hence that we must suffer the effects of that righteousness.

But it is not merely the power of the right that impresses us, neither the consciousness that we are taken and judged, but much more, that we are taken and judged righteously. And not this arbitrarily; on the contrary, we feel inwardly that the divine might is right, and therefore may and must overpower us.

Hence the divine righteousness includes the creature's acknowledgment: "The prerogative to determine the right is not mine, but His." And not only this, but our souls are deeply conscious that God's decisions are not only right and good, but absolutely righteous and superlatively good.

The divine righteousness brings us face to face with a direct working of the divine sovereignty. All earthly sovereignty is but a feeble reflection of the divine; but sufficiently clear to show us its fundamental features. A sovereign is deemed sufficiently wise to see how things ought to be; and qualified to determine that so they shall be; and powerful to resist him who dares be otherwise. This applies also to the King of kings; or rather, it applies, not to Him also, but to Him alone. He alone is the Wisdom with absolute certainty to choose, and according to this choice to see how everything must be to be its best. He alone is the holy Qualified One, according to this to determine how everything must be. And He is the alone-Mighty to condemn and destroy what dares be otherwise.

And this reveals the deepest features of the contrast. The holiness of God relates to His Being; the righteousness of God to His Sovereignty. Or, His righteousness touches His relation and position to the creature; His holiness points to His own inward Being.

Holy Raiment of One's Own Weaving.

by Abraham Kuyper

"I dwell in the high and holy places." —Isaiah 57:15.

Holiness inheres in man's being.

There is external holiness, e.g., that of the Levitical order, effected by washing or sprinkling with sacrificial blood; or official holiness, denoting separation for divine service, in which sense the prophets and apostles are called holy, and church-members are called holy and beloved. But these have nothing to do with the sanctification now under discussion.

Sanctification as a gift of grace refers to a man's personal holiness. As the divine holiness is God's exaltation above, and angry recoil from all impurity and defilement, so is human holiness man's essential disposition by which spontaneously he loves purity and hates the unclean. Victory over temptation after a long and painful conflict, in which our feet had wellnigh slipped, is not holiness.

Holiness signifies a disposition, an inherent quality, or, by another manner of speaking, a tint or shade adopted by the soul, so that the heart's evil manifestations and Satan's wicked whisperings fill us with positive horror. As the musically trained ear is painfully affected by a dissonance as it vibrates along the shuddering auditory nerve, while the unmusical ear never perceives the offense against the purity of tone, so is the difference between the sanctified and the unsanctified. Whatever the world's moral dissonances may be, they fail to affect the ungodly, who even praise the music; but they distress the saint whose soul delights in the harmony of holy concord.

This holy or unholy disposition includes our entire inward being: it inheres in mind, conscience, understanding, will, feelings, and inclinations. Evil and impure speech affords pleasure or pain to all these.

Yet this is not the final token of being holy or unholy. Something more is required. Do not many of the unregenerate shudder at much that is evil, and delight in mach that is good? Sympathy for the good may be called holiness only when it possesses this essential feature, that it wills the good for God's sake alone.

God alone is holy. There is no holiness but that which descends from Him, the Fountain of all good, hence of all holiness. Mere human holiness is a counterfeit, an attack upon God's honor of being the sole and only Fountain of all good. It is the creature's effort to be equal with God, and as such essential sin. Nay, man's holiness must be the divinely implanted disposition, stirring his entire being to love what God loves, not from his own taste, but for His Name's sake.

Being planned after the divine image, Adam and Eve possessed this holiness; hence discord between them and their Maker was impossible. Their holiness was not in germ merely, but complete, for everything in them was in perfect accord with God. And the redeemed in heaven are holy; in death they are severed completely from the internal source of sin; they are essentially in full and warm sympathy with the divine holiness, whose every feature, attracts them.

But the sinner has lost this holiness. It is his misery that every expression of his being is naturally in collision with the will of God; whose holiness does not attract, but repels him. And mere regeneration does not sanctify his inclination and disposition; nor is it able of itself to germinate the holy disposition. But it requires the Holy Spirit's additional and very peculiar act, whereby the disposition of the regenerated and converted sinner is brought gradually into harmony with the divine will; and this is the gracious gift of sanctification.

But this does not imply that a man who dies immediately after conversion enters heaven without sanctification. This would be a very comfortless doctrine, and would unintentionally encourage Antinomianism. God's child entering heaven is completely sanctified; not in this life, but after it.

According to Scripture there is in heaven a difference between the spirits of the redeemed; they do not resemble each other as do two drops of water. In the parable of the talents Christ teaches clearly that in heaven there is a difference in the distribution of talents. He who denies this robs himself of the positive promise that "the Father who seeth in secret shall reward openly." (Matthew 6:4, 6, 18) The heavenly state which we preach is not based upon the principles of the French Revolution; on the contrary, in the assembly of just men made perfect we shall never ascend to the rank of apostle or prophet, probably not even to that of martyr. Nevertheless there is in heaven no saint whose sanctification is incomplete. In this respect all are alike.

But there will be room for development. The complete sanctification of my personality, body and soul, does not imply that my holy disposition is now in actual contact with all the fulness of the divine holiness. On the contrary, as I ascend from glory to glory, I shall find in the infinite depths of the divine Being the eternal object of richest delight in ever-increasing measure. In this respect the redeemed in heaven are like Adam and Eve in Paradise, who, tho perfectly holy, were destined to enter more fully into the life of the divine love by endless development.

It should therefore be thoroughly understood that at the moment of their entering heaven the sanctification of the redeemed lacks nothing. Nevertheless their sanctification will receive fullest completion when, risen from the grave, in the glory of the resurrection-body, they enter the Kingdom of Glory after the day of judgment. Until that hour they are in a state of separation from the body, resting in peace; awaiting the coming of the Lord.

Since sanctification includes body and soul, exhaustive treatment requires that we call attention to this point. Not as tho this intermediate state were sinful, a sort of purgatory; for the Scripture teaches clearly that in death we are separated from the body. The fact that the body remains impure until the day of glorification does not affect the holy state of the departed saint. Being freed from the body, he is no more affected by it. And when, in the notable day of the Lord, the body shall be restored to him; it shall be perfectly holy, pure, and glorified.

That which belongs to Jesus enters heaven perfectly holy. The slightest lack would indicate something internally sinful; would annihilate the glorious confession that death is a dying to all sin, as well as the positive declaration of Scripture; that nothing that defiles shall enter the gates of the city. Hence it is the unalterable rule of sanctification that every redeemed soul entering heaven is perfectly sanctified.

This applies to the infant who being regenerated in the cradle is carried thence to the grave, in whom, therefore, conscious exercise of holiness is out of the question; and to every converted person who dies suddenly; and to the man who, hardened all his life, in his dying hour repents before God, and departs one of the redeemed of the Lord.

The supporters of the ordinary Arminian doctrine consider this representation impossible. They believe that sanctification is an effect of the saint's own exertion, exercise, and conflict. It is like a beautiful garment of fine linen, very desirable, but it must be of one's own weaving. This labor is begun immediately after the saint's conversion. The loom is set up, and he begins to weave. He continues his spiritual labor with but few interruptions. The piece of linen gradually increases under his hand, and assumes form and shape. If not cut down in early life, he expects to finish it even before the hour of his departure.

The pulpit must oppose this theory, which comes, not from Arminius's books, but from man's wicked heart. For it is not only very comfortless, but also wicked.

It is comfortless: for, if true, then all our precious little ones who died in the cradle are lost, for they could not put one stitch in this raiment of their glory; comfortless: for if the saint should happen to be behindhand with his weaving, or be taken away in the midst of his days before he could half finish it, he would surely be lost. Nor is it less comfortless for him whose death-bed conversion is utterly useless, for it came too late for the weaving of this garment of sanctification.

And it is also wicked: for then Christ is no sufficient Savior. He may effect our justification and open the gates of Paradise, but the weaving of our own wedding-garments He lays upon us, without insuring us sufficient time to finish them. Yea, wicked indeed is it; for this makes the weaving of the fine linen our work, sanctification man's achievement, and God is no longer the only Author of our salvation. Then it is no grace, and man's own work is again on its feet.

In thus subverting the very foundation of holy things; thoughtless Ethical theologians ought to consider the destruction they bring upon Christ's Church. Our fathers never believed this doctrine, and always opposed it. "There is no Gospel in it," they said. It is the concision of the Covenant of Grace; laying upon God's saints the fear and distress of the Covenant of Works.

Christ Our Sanctification.

"Christ Jesus who of God is made unto us...sanctification."—1 Corinthians 1:30.

The redeemed soul possesses all things in Christ. He is a complete Savior. He lacks nothing. Having Him we are saved to the uttermost; without Him we are utterly lost and undone.

We must earnestly maintain this point, especially with reference to sanctification; and repeat with increasing clearness that Christ is given us of God not only for wisdom and righteousness, but also for sanctification.

It reads distinctly that Christ is our righteousness and sanctification. This translation is perfectly correct. The Greek does not read, "dikaiOsis," which is justification, but "dikaiosúne," which never refers to the act of making righteous, but to the condition of being righteous, therefore righteousness. So it does not read, "hágios" or "hagiosúne," which might refer to holiness, but it reads distinctly, "hagiosmós," which points to the act of making holy.

What the apostle distinguished so clearly should not be confounded.

St. Paul and the Church of Corinth are believers. They are justified in Christ already, once for all; for Christ was made righteousness unto them. But this is not the case with sanctification. "Even the holiest men have only small beginnings of this obedience, which constrain them to live not only according to some, but according to all the commandments of God" (Heidelberg Catechism, q.114). But the work is only just begun. Compared to former times, there is a holier love and spirit in them, but they are by no means wholly sanctified. They are under the treatment of the Spirit, their Sanctifier. They become more and more conformable to the image of God (q.15). Hence there are degrees of progress in holiness. In those but recently converted, sanctification has progressed but little; in others it has made glorious progress. So there are in the Church holy, holier, and holiest persons (q.114).

Since the justification of the ungodly is at once finished, and the sanctification of the regenerate proceeds but slowly and gradually, St. Paul writes to the Corinthians with perfect precision that Christ is to him and them no more righteous-making, but righteousness; on the contrary, He had not yet become to them holiness, but only holy-making.

This being well understood, it is impossible to be mistaken. If the apostle had intended to enumerate in the abstract all that a lost sinner possesses in Christ, he would have said: "Wise-making, righteous-making, and holy-making"; for a lost sinner walks still in his foolishness, is not yet made righteous, etc. But he describes his own experience, saying, that like a star the wisdom of God had arisen in his dark soul; that for Christ's sake he has obtained pardon and satisfaction, wherefore he stands perfectly righteous before God: and that now he is being made holy and being redeemed. He is not yet redeemed entirely; the Greek "apolutrosis" denotes also here a continued action of being made free from inward and outward misery.

The Heidelberg Catechism (q.60) describes the, righteous standing of the soul before God in the following striking manner:

"Q. How art thou righteous before God?

"A. Only by a true faith in Jesus Christ: so that, tho my conscience accuse me that I have grossly transgressed all the commands of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ; even so as if I never had had, nor committed any sin: yes, as if I had fully accomplished all that obedience which Christ hath accomplished for me; inasmuch as I embrace such benefit with a believing heart."

The fact that this answer makes righteousness to include holiness has led less thoughtful men to infer that sanctification and justification are the same thing. Discussed at the Synod of Dort, this question was settled by inserting into article 22 of the Confession the following clause: "Jesus Christ imputing to us all His merits, and so many holy works, which He has done for us and in our stead, is our Righteousness."

What does justification then include? Not the sanctification of our persons, but the sum-total of the holy works which we owe God according to the law. Question 60 calls this "our holiness."

The difference between the two is clearly seen in Adam and Eve in Paradise. They were created personally holy; there was nothing unholy about them. But they had not yet fulfilled the law. They did not possess holy works. They had not acquired a treasure of holiness. Personally, one can be holy without having a single grain of accomplished or acquired holiness; and, on the other hand, one may have a perfectly fulfilled law without having the slightest function of personal holiness. Christ in the manger was perfectly holy, but He had not yet fulfilled the law, hence He had not an acquired holiness to present to us in our place. But in the hour of his justification the child of God receives (1) the complete remission of his punishment on the ground of Christ's atonement; (2) the complete remission of his indebtedness on the ground of Christ's satisfaction. And this satisfaction is but a perfect fulfilment of the law; a complete presentation of all good works; hence a perfect manifestation of holiness. Between questions 114 and 115 there is, therefore, not the slightest conflict.

Sanctification and holiness are two different things. Holiness, in the 60th question, has reference, not to personal dispositions and desires, but to the sum-total of all the holy works required by the law. Sanctification, on the contrary, refers not to any work of the law, but exclusively to the work of creating holy dispositions in the heart.

If one asks, Is Christ your holiness as much as He is your righteousness and in the same sense? we answer: Yes, indeed, bless the Lord; He is my complete holiness before God, just as much as my perfect righteousness. The one is just as absolute and certain as the other. The performance of all the holy works required by the law of every man, according to the Covenant of Works, is a vicarious act of Christ in the fullest sense of the word. Wherefore we confess that the holy works which Christ has done for us are just as positively an imputed holiness, as we stand right before God by an imputed righteousness. Nothing can be added to it. It is whole, perfect, and complete in every respect.

And that which is done for us in our stead is not again required of us. This would be morally absurd. According to the Covenant of Works, neither the law nor the lawgiver has anything more to demand of us. It is a finished work. The penalty is suffered, and the holiness required by the law is presented. We are perfectly righteous before God and our own consciousness, inasmuch as we receive this unspeakable benefit with a believing heart.

But all that has nothing to do with our sanctification. In addition to the imputed righteousness and holy works, our sanctification comes next in order.

From sin proceed guilt, penalty, and stain. From these three we must be delivered. From the penalty by Christ's atonement; from guilt by His satisfaction; and from the stain by sanctification. After God has redeemed us from the everlasting doom, we are still unholy, downtrodden in our unclean blood. Adam's inherent, holy disposition and desire are not yet restored to us. On the contrary, the stain of sin is there still. We delight in the law of God after the inward man, but we also find sin present always and everywhere in the sin-stain of body and soul. And God wills that this shall not continue. For the stain of sin He will substitute a holy disposition. He resolves to reform us inwardly, to renew us after the image of His dear Son, i.e., to sanctify us.

It is only now that He begins to make us personally holy. As His children, we are dear to Him as the apple of His eye; He has engraven our names in the palms of His hands. We neglect things indifferent, but we polish the precious jewel. An old garment is cast aside, but we remove the stain from the costly silken gown. The housewife adorns the beloved homestead, and the gardener, pulls the weeds from his garden-beds. In like mariner, compelled by His love, God wills that His child, body and soul, be made bright until sin's stain be wholly removed.

This is the work of sanctification, aiming exclusively at our personal sanctification, to restore unto us the holiness of Adam before he had performed any holy work.

In Adam, personal holiness came first, then holiness consisting in the fulfilment of the law; but to God's child, the latter, imputed to him for Christ's sake, is imparted first, and his personal holiness follows. As Adam was created holy, so the regenerated is made holy.

The personal sanctification of the regenerated and converted sinner begins after the quickening of faith; continues with more or less interruption all the days of his life; is finished, so far as the soul is concerned, in death, and, regarding the body, at the coming of the Lord. And since this is wrought by Christ, through the Holy Spirit, the Scripture confesses that Christ is not only our Righteousness, but also our Sanctification.

Sanctification

Benjamin Warfield

Sanctification (from Lat. sanctificatio [deriv, of sanctificare, sanctify; sanctus, holy + facere, make], trans. of Gr. hagiazien, hallow, make holy, deny, of hagios, holy) is the work of God's grace by which those who believe in Christ are freed from sin and built up in holiness. In Protestant theology it is distinguished from justification and regeneration, both of which lie at its root, and from neither of which is it separable in fact; inasmuch as the term justification is confined to the judicial act or sentence of God, by which the sinner is declared to be entitled, in consideration of what Christ has done in his behalf, to the favor of God, and of which sanctification is the efficient execution; and the term regeneration is confined to the initial efficient act by which the new life is imparted, of which sanctification is the progressive development. Both regeneration and justification are momentary acts, and acts of God in which the sinner is passive; sanctification, on the other hand, is a progressive work of God, in which the sinner co-operates.

The nature of sanctification, as well as its method and the relation of the divine and human factors in its prosecution, is differently conceived by the several types of theology.

1. The Pelagian and Rationalistic view excludes the action of the Holy Spirit altogether; and makes sanctification to be nothing more than continued right action, in the native powers of the free moral agent, by which he gradually conquers evil tendencies, and builds up a holy character.

2. The Mediaeval and Roman view refuses to distinguish between justification and sanctification; and makes both justification and sanctification to be the cleansing from sin, and the infusion of gracious habits by the Holy Ghost for Christ's sake by the instrument of baptism, upon which subjective change the removal of guilt and the divine favor is conditioned.1 It is therefore held to be progressive, and to be advanced by good works, which possess real merit, and deserve and secure increase of grace;2 as well as by penances, prayers, fastings, etc., which satisfy God's justice and purify the soul.3 If the believer dies before the process of deliverance from sin is perfected, he must complete it in purgatory, the pains of which are expiatory and purifying; and there he may be assisted by the prayers and masses and dispensing power of the Church on earth.4 But it is possible, even before death, for a believer perfectly to conform to all the demands of God's law as graciously adjusted to this life;5 and it is even possible, out of love, to perform supererogatory service by obedience to the councils of Christ, which are advisory but not obligatory until voluntarily undertaken. These are voluntary poverty, celibacy, and obedience to monastic rule; and they merit more than the mere salvation of the person, and contribute to the "treasury of merits" at the disposal of the Church, which is imputable at the discretion of those holding the jurisdiction to believers on earth or in purgatory not yet fully justified.6

3. The Mystical view of sanctification, though never embodied in any church creed, has existed as a doctrine and as a tendency in all ages and among all Christian denominations. Christian mysticism more or less depreciates the dependence of the soul for light upon the objective revelation of the word of God, and the necessity of the means of grace and human effort, and emphasizes spiritual intuition, the regulative value of religious feeling, the physical communion of the soul with the substance of God, conditioned on quiet and passivity of mind. Such views gained great currency in the Church through the writings of the Pseudo-Dionysius, which were published in Greek in the sixth century, and translated into Latin by John Scotus Erigena in the ninth century. They qualified the teaching of many eminent evangelical Schoolmen, such as Bernard of Clairvaux, Hugo and Richard of St. Victor, and subsequently Thomas à Kempis. They were taught with great influence among the early Protestants by Schwenckfeld (1490-1561), Paracelsus (1493-1541), Weigel (1533-1588), and Jacob Böhme (1575-1620); and among the Roman Catholics by St. Francis of Sales (1567-1622), Molinos (1640-1697), Madame Guyon (1648-1717), and Archbishop Fénelon (1651-1715). The original Quakers held similar views, as is seen in the writings of George Fox (d. 1691), William Penn (d. 1718), and Robert Barclay (1648-1690). A mystical conception is present whenever sanctification is conceived, not as the goal of effort, but as an immediate gift to the waiting soul.

4. The evangelical doctrine of sanctification common to the Lutheran and Reformed Churches includes the following points:

(1) The soul after regeneration continues dependent upon the constant gracious operations of the Holy Spirit, but is, through grace, able to co-operate with them.

(2) The sanctifying operations of the Spirit are supernatural, and yet effected in connection with and through the instrumentality of means: the means of sanctification being either internal, such as faith and the co-operation of the regenerated will with grace, or external, such as the word of God, sacraments, prayer, Christian fellowship, and the providential discipline of our heavenly Father.

(3) In this process the Spirit gradually completes the work of moral purification commenced in regeneration. The work has two sides: (a) the cleansing of the soul from sin and emancipation from its power, and (b) the development of the implanted principle of spiritual life and infused habits of grace, until the subject comes to the stature of perfect manhood in Christ. Its effect is spiritually and morally to transform the whole man, intellect, affections, and will, soul, and body.

(4) The work proceeds with various degrees of thoroughness during life, but is never consummated in absolute moral perfection until the subject passes into glory.

In opposition to this doctrine, a theory of perfect sanctification in this life has been taught from several distinct points of view, e.g.:

1. According to the principles of Pelagianism, a man is perfect who obeys the laws of God to the measure of his present natural ability, since the moral law is a sliding scale, adjusting its demands to the varying ability of its subject; and this is possible to every man.

2. According to the Mystical idea, perfection consists in absorption in the divine essence, or, in a less extreme form, in the absorption of human desires and will into the divine will, in a disinterested love; and this may be attained by anyone through persistent detachment from self and meditation on God.

3. According to the Roman or Ritualistic theory, perfection consists in perfect conformity to the law of God, graciously for Christ's sake adjusted to the capacities of the regenerated man in this life; and this perfection is attained by means of meritorious works and penances, prayers, fasts, acts of voluntary self-denial, and ecclesiastical obedience. Not only is this within the reach of men, but so is even the rendering of supererogatory service in the way of extra-legal self-denial from a principle of evangelical love.

4. The Wesleyan theory of perfection conceives that the satisfaction and merit of Christ have made it consistent with divine justice to offer salvation to men on easier terms than the old Adamic law of absolute perfection; and that perfection is attained when these lower terms have been complied with. "Christian character is estimated by the conditions of the gospel; Christian perfection implies the perfect performance of these conditions, and nothing more."7

Notes

1. Council of Trent, sess. 6, can. 7.

2. Council of Trent, sess. 6, can. 32.

3. Council of Trent, sess. 14, ch. viii; sess. 6, cans. 29 and 30.

4. Bellarmin, Purgator., ii. 9.

5. Council of Trent, sess. 6, ch. xvi, can. 25.

6. Bellarmin, De Monachiis, chs. vi and vii.

7. Wesley's tract, Christian Perfection: Methodist Doctrinal Tracts; Dr. George Peck's Christian Doctrine of Perfection.

Definitive Sanctification

John Murray

When we speak of sanctification we generally think of it as that process by which the believer is gradually transformed in heart, mind, will, and conduct and conformed more and more to the will of God and to the image of Christ until at death the disembodied spirit is made perfect in holiness and at the resurrection his body likewise will be conformed to the likeness of the body of Christ's glory. It is biblical to apply the term "sanctification" to this process of transformation and conformation. But it is a fact too frequently overlooked that in the New Testament the most characteristic terms used with reference to sanctification are used not of a process but of a once-for-all definitive act.

THE FACT OF DEFINITIVE SANCTIFICATION

We properly think of calling, regeneration, justification, and adoption as acts of God effected once for all and not requiring or admitting of repetition. It is of their nature to be definitive. But a considerable part of New Testament teaching places sanctification in this category. When Paul, for example, addresses the believers at Corinth as the church of God "sanctified in Christ Jesus, called to be saints" (I Cor. 1:2) and later in the same epistle reminds them that they were washed, sanctified, and justified (I Cor. 6:11), it is apparent that he coordinated their sanctification with effectual calling, with their identity as saints, with regeneration, and with justification. Again, when in II Timothy 2:21 we read, "If a man purge himself from these, he will be a vessel unto honour, sanctified, meet for the master's use, prepared unto every good work," there need be no question but the term "sanctified" is used in the same sense. And when he says that "Christ loved the church and gave himself for it that he might sanctify it, having cleansed it by washing of water by the word" (Eph. 5:25f.),it is most likely that the sanctification referred to is explicated in terms of "the washing of water by the word." Although in Acts 20:32 and 26:18 "the sanctified" could have reference to the complete sanctification of the age to come, the usage in Paul's epistles would favor the signification whereby believers are viewed as the sanctified.

The substantive "sanctification" has a similar connotation. "God hath not called us unto uncleanness but in sanctification" (I Thess. 4:7). "God hath chosen you a first fruits unto salvation in sanctification of the Spirit and belief of the truth, unto which he also called you through our gospel" (II Thess. 2:13, 14).1

The terms for purification are used with the same import (Acts 15:9; Eph. 5:26; Tit. 2:14).

We are thus compelled to take account of the fact that the language of sanctification is used with reference to some decisive action that occurs at the inception of the Christian life and one that characterizes the people of God in their identity as called effectually by God's grace. It would be, therefore, a deflection from biblical patterns of language and conception to think of sanctification exclusively in terms of a progressive work.

THE CHARACTER OF DEFINITIVE SANCTIFICATION

What is this sanctification? No passage in the New Testament is more instructive than Romans 6:1-7:6. The teaching here is oriented against the question with which Paul begins: "Shall we continue in sin that grace may abound?" a question provoked by the exordium accorded to grace in the preceding context. "Where sin abounded, grace superabounded, that as sin hath reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord" (Rom. 5:20, 21). If the grace of God and therefore his glory are magnified the more according as grace overcomes sin, the inference would seem to be: let us continue to sin in order that God's grace may be the more extolled. It is this inference the apostle rejects with the most emphatic negative at his disposal, properly rendered in the corresponding Hebrew idiom, "God forbid." The perversity of the inference he lays bare by asking another question: "How shall we who are such as have died to sin live any longer therein?" (Rom. 6:2). The pivot of the refutation is: "we died to sin." What does Paul mean?

He is using the language of that phenomenon with which all are familiar, the event of death. When a person dies he is no longer active in the sphere or realm or relation in reference to which he has died. His connection with that realm has been dissolved; he has no further communications with those who still live in that realm nor do they have with him. He is no longer en rapport with life here; it is no longer the sphere of life and activity for him. The Scripture brings this fact of experience to our attention. "I saw the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not; yea, I sought him, but he could not be found" (Ps. 37:35, 36). "As for man, his days are as grass: as a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more" (Ps. 103:15,16).

In accord with this analogy the person who lives in sin or to sin lives and acts in the realm of sin — it is the sphere of his life and activity. And the person who died to sin no longer lives in that sphere. His tie with it has been broken, and he has been translated into another realm. In the most significant sense those who still live in the realm of sin can say: "I sought him, but he could not be found." This is the decisive cleavage that the apostle has in view; it is the foundation upon which rests his whole conception of a believer's life, and it is a cleavage, a breach, a translation as really and decisively true in the sphere of moral and religious relationship as in the ordinary experience of death. There is a once-for-all definitive and irreversible breach with the realm in which sin reigns in and unto death.

The antitheses which the apostle institutes in this passage serve to point up the decisive breach which this change involves. Death in sin means the service of sin as bondservants (vss. 6, 16, 17, 20); sin reigns in our mortal bodies (vs. 12); obedience is rendered to the lusts of sin (vs. 12); we present our members as instruments of unrighteousness to sin and as the bondservants to uncleanness and to iniquity unto iniquity (vss. 13, 19); we are free (footloose) in respect of righteousness (vs. 20); sin has dominion over us and we are under law (vs. 14). Death to sin means that the old man has been crucified and the body of sin destroyed — we no longer serve sin (vs. 6); we are justified from sin (vs. 7); we are alive to God and live to him (vss. 10, 11); sin no longer reigns in our mortal body and does not lord it over us (vss. 12, 14); we present ourselves to God and our members as instruments of righteousness to God so that we are servants of righteousness unto holiness (vss. 13, 19); we are under the reign of grace (vs. 14); we render obedience from the heart to the pattern of Christian teaching (vs. 17); the fruit is unto holiness and the end everlasting life (vs. 22). This sustained contrast witnesses to the decisive change. There is no possibility of toning down the antithesis; it appears all along the line of the varying aspects from which life and action are to be viewed. In respect of every criterion by which moral and spiritual life is to be assessed there is absolute differentiation and [this*] (Supplied by the editor) means that there is a decisive and definitive breach with the power and service of sin in the case of every one who has come under the control of the provisions of grace.

Although Paul is the chief exponent of this doctrine it is not to be forgotten that the same strand of thought appears also in one of Peter's epistles. Of Christ he writes: "Who his own self bare our sins in his body upon the tree, in order that we having died to sins might live to righteousness" (I Pet. 2:24).2 And again Peter writes: "Since therefore Christ hath suffered in the flesh, arm yourselves also with the same mind, because he who hath suffered in the flesh hath ceased from sins, to the end that no longer should he live the rest of the time in the flesh to the lusts of men but to the will of God" (I Pet. 4:1, 2). I take it that in the first passage quoted the thought is after the same pattern that we find in Paul, that those for whom Christ died vicariously are reckoned also as having died in and with Christ and, as Christ's death was death to sin once for all (cf. Rom. 6:10), so those dying with him die also to sin. And in the second passage the identification with Christ is indicated by the two clauses in identical terms, namely, "suffered in the flesh," in the first instance applied to Christ and in the second to those being exhorted, with the implication that this suffering in the flesh has as its consequence cessation from sins. The interweaving of the indicative and the imperative is likewise reminiscent of what is so patent in Paul's epistle to the Romans.

We may now turn to the apostle John. The incisiveness and decisiveness of John's first epistle appear at no point more striking than where he, in terms peculiar to John himself, deals with the subject of our present interest. We think particularly of I John 3:6-9 in which the antithesis is most pronounced and might readily be interpreted as teaching sinless perfection. There are, however, several considerations which show that sinless perfection is not John's meaning.

1. If John's intent was to inculcate sinless perfection, then this passage would prove too much. In that event every regenerate person would be sinlessly perfect and only sinlessly perfect persons would be regenerate. The terms are that "every one who is begotten of God does not do sin . . . and he cannot sin because he is begotten of God" (I Jn. 3:9). On John's own teaching sinless perfection is not the indispensable accompaniment of regeneration. In I John 2:1, John makes allowance for the incidence of sin in those whom he addresses as "little children" and directs us to the provision for this eventuality: "If any one sin we have an advocate with the Father, Jesus Christ, the righteous." Again, it is difficult, to say the least, to interpret the words, "The blood of Jesus his Son cleanseth us from all sin" (I Jn. 1:7), as not reflecting on the continuously cleansing efficacy of the blood of Christ. If there is provision for sin in the believer, then regeneration does not insure sinless perfection.

2. John says expressly: "If we say that we have no sin we deceive ourselves and the truth is not in us" (I Jn. 1:8). If John in this case were thinking of past sin only, we should wonder why he uses the present tense. For on the assumption of sinless perfection there would be no present sin, and the use of the present tense would be misleading and constitute for his readers something of a contradiction to what on the premises would be one of the leading theses of the epistle.

3. John insists that "it hath not yet been manifested what we shall be" (I Jn. 3:2). This is defined for us in the same verse as likeness to the Father, a conformity such as will be achieved when the children of God will see him as he is. Anything short of that conformity is not sinless perfection. But this is precisely the shortcoming John affirms — "It hath not yet been manifested." This confirmity is the hope entertained and, because it is that hoped for, the outcome for the believer is self-purification after the pattern of the Father's purity. "Every one who has this hope in him [i.e., the Father] purifieth himself even as he is pure" (I Jn. 3:3). Self-purification implies impurity that needs to be cleansed.

4. John implies that sin may be committed by a believing brother: "If any one see his brother sin a sin not unto death, he will ask, and he will give him life for those who sin not unto death" (I Jn. 5:16).This is incontestably a reference to sin committed by a believer.

Sinless perfection cannot, for these reasons, be the import of John 3:6-9; 5:18.What then does the decisive language of John mean? The usage of our Lord as reported by John in his Gospel provides us with an index to John's intent in the first epistle.

In answer to the disciple's question concerning the man born blind: "Who did sin, this man or his parents that he was born blind?" Jesus said: "Neither hath this man sinned nor his parents, but that the works of God might be made manifest in him" (Jn. 9:2, 3). Jesus could not mean that the son and his parents were sinlessly perfect and had never sinned. The thought is simply that the blindness was not due to some specific sin for which the blindness had been inflicted as a punishment, the assumption underlying the disciples' question.

In the sequel to the foregoing incident Jesus said to certain of the Pharisees: "If ye were blind, ye should not have sin; but now ye say we see; your sin remaineth" (Jn. 9:41). Again, sinless perfection cannot be in view in Jesus' statement, "Ye should have no sin." Jesus is thinking of the particular sin characteristic of the Pharisees, that of self-complacency and self-infatuation. From that sin they would he free if they were humble enough to acknowledge their blindness.

Finally in John's Gospel, Jesus is reported to have said: "If I had not come and spoken unto them, they had not had sin. But now they have no cloak for their sin" (Jn. 15:22). Obviously, Jesus is speaking of the great sin of rejecting him and his Father (cf. Jn. 3:19).

Thus, in each instance, though the terms are absolute, some specific sin is in view, and the same principle must apply to the language of John with which we are concerned. Furthermore, in this epistle John himself gives us examples of the differentiation in terms of which we are to interpret his teaching. Whatever may be the sin unto death as distinguished from the sin not unto death (I Jn. 5:16, 17), there is undoubtedly radical differentiation in respect of character and consequence. It is the latter a believer is contemplated as committing but not the former. Since, according to 3:6-9; 5:18, the regenerate do not commit sin, it is surely justifiable to conclude that the sin he does not commit is the sin unto death.

In I John 4:2, 3 the apostle propounds the test of Christian faith. It is the confession that Jesus Christ is come in the flesh. John's antithetic incisiveness appears here again. "Every spirit that confesseth Jesus Christ come in the flesh is of God, and every spirit that confesseth not Jesus is not of God." The force of verse 3 is that every one that does not confess Jesus, in the identity defined in verse 2, does not confess Jesus at all. We must infer that the sin a regenerate person does not commit is the denial of Jesus as come in the flesh or indeed the failure to confess Jesus Christ as come in the flesh. Speaking positively, everyone begotten of God believes and confesses that Jesus as come in the flesh is the Christ (cf. I Jn. 5:1).This is the faith that overcomes the world, and this victory is the mark of every regenerate person (cf. I Jn. 5:4). The upshot of these propositions is simply that the believer confesses Jesus as come in the flesh, believes that this Jesus is the Christ and that he is the Son of God, and cannot apostatize from this faith. The believer is the one who has secured the victory over the world, is immune to the dominion of the evil one, and is no longer characterized by that which is of the world, "the lust of the flesh, and the lust of the eyes, and the pride of life" (I Jn. 2:16). It is, therefore, in these terms that we are to interpret the sin that the person begotten of God does not commit and cannot commit.3

John's language and patterns of thought differ from those of Paul, but the doctrine is to the same effect that for every believer in Jesus as the Christ and as the Son of God there is the decisive and irreversible breach with the world and with its defilement and power. And on the positive side, the characterization is no less significant of the radical differentiation from the realm of the wicked one. The person begotten of God does righteousness, loves and knows God, loves those who are begotten of God, and keeps the commandments of God (I Jn. 2:3-6, 29; 4:7, 20, 21; 5:2,3).

THE AGENCY IN DEFINITIVE SANCTIFICATION

What are the forces that explain this definitive breach with sin and commitment to holiness and righteousness? The answer is that the saving action of each person of the Godhead at the inception of the process of salvation insures the decisive character of the change thereby effected.

The specific action of the Father is to call men effectually into the fellowship of his Son. In Jesus' own terms it is to donate men to his own Son in the efficacious operations of grace (cf. Jn. 6:37, 44, 65).The action bespeaks the radical character of the change. The specific action of the Holy Spirit is the washing of regeneration whereby men are instated in the kingdom of God as the kingdom of righteousness, power, life, and peace.4 Again, the action and that to which it is directed indicate the momentous nature of the transformation. It is proper, however, to focus attention upon the action of Christ. This is so for two reasons. First, it is by virtue of what Christ has done that the action of both the Father and the Spirit take effect. Second, this aspect of biblical teaching has been more neglected. The bearing of Jesus' death and resurrection upon our justification has been in the forefront of Protestant teaching. But their bearing upon sanctification has not been sufficiently appreciated. It is here we find the basic consideration relevant to our present question.

In the teaching of Paul, the pivots of the change in view are death to sin and newness of life. The starting point of Paul's argument in answer to the false inference that we may continue in sin that grace may abound is, as already observed, that the partakers of grace died to sin. His protestation, "How shall we any longer live in it?" is immediately supported by appeal to the significance of baptism (cf. Rom. 6:3). It is baptism into Jesus' death that makes valid the pivotal proposition, "we died to sin." Then Paul proceeds to identify believers with Christ in his burial and resurrection (Rom. 6:3-5).This means, therefore, that not only did Christ die, not only was he buried, not only did he rise from the dead but also all who sustain the relation to him that baptism signifies likewise died, were buried, and rose again to a new life patterned after his resurrection life, No fact is of more basic importance in connection with the death to sin and commitment to holiness than that of identification with Christ in his death and resurrection. And this relation of Jesus' death and resurrection to the believer is introduced at this point in the development of Paul's gospel, be it noted, not with reference to justification but in connection with deliverance from the power and defilement of sin. So it is the relation to sanctification that is in the focus of thought. What then is this relation?

It might be said that the relation is that which justification sustains to sanctification, that the death and resurrection of Christ are directly the ground of our justification, that justification is the foundation of sanctification in that it establishes the only proper relation on which a life of holiness can rest, and that the relation of the death and resurrection of Christ to sanctification is this indirect one through the medium of justification. Or it might be said that by his death and resurrection Christ has procured every saving gift — the death and resurrection are therefore the meritorious and procuring cause of sanctification as well as of justification and in this respect are as directly related to sanctification as to justification. All of this is doctrinally true and does not violate the analogy of biblical teaching. But this analysis of the relation of the death and resurrection of Christ to sanctification does not do justice to Paul's teaching. He brings the death and resurrection of Christ into a much more direct relation to sanctification by way of efficiency and virtue than these foregoing proposals involve. The truth is that our death to sin and newness of life are effected in our identification with Christ in his death and resurrection, and no virtue accruing from the death and resurrection of Christ affects any phase of salvation more directly than the breach with sin and newness of life. And if we do not take account of this direct relationship we miss one of the cardinal features of New Testament teaching. It is not only in Romans 6 that this comes to expression. It is no less patent, for example, in Ephesians 2:1-6. It is the quickening from death in trespasses and sins that is in the forefront when the apostle says: "But God being rich in mercy . . . hath made us alive together with Christ . . . and hath raised us up together." And again in II Corinthians 5:14, 15 this thought is clearly in view — the death and resurrection of Christ insure that those who are the beneficiaries live not to themselves but to him who died for them and rose again. In Colossians 2:20-3:4 the same doctrine is the basis of both rebuke and entreaty.

There are two questions therefore which require some discussion. First, what is this efficiency, in reference to sanctification, residing in the death and resurrection of Christ? and, second, when did believers die with Christ and rise again to newness of life?

In dealing with the first question it is well to turn to one of the most striking statements of Paul. It is Romans 6:7: "For he who died is justified from sin." It can be effectively argued that the uniform or, at least, all but uniform usage of Paul in reference to the term "justify" must obtain in this instance and that the proposition must refer to justification and not to sanctification. It must be admitted that to suppose a meaning alien to the forensic import of "justify" would be without warrant. But we have to recognize that it is characteristic of Paul to use the same term with different shades of meaning in the same context and it is possible for him to use this term in its forensic signification without reference to what is specifically justification. The particular context must determine the precise application of a term, and in this case it must be observed that Paul is not treating of justification but dealing with what is properly in the sphere of sanctification, namely, deliverance from the enslaving power of sin. The proposition is adduced in support of the consideration that "we no longer serve sin" (Rom. 6:6). "Justified from sin" must be understood in a way that is appropriate to deliverance from the servitude of sin. If we paraphrase the thought it might be rendered, "He who died is quit of sin." And when we keep in view the forensic character of the term "justify," we readily detect what is forensic and at the same time consonant with the apostle's thesis, namely, the judgment executed upon sin in order that we may enjoy emancipation from its thraldom.

Admittedly, it is difficult for us to grasp this juridical aspect of deliverance from the power of sin and it is also difficult to make clear what is involved. But the difficulty arises perhaps from our failure to think through and appreciate this strand of New Testament teaching. In any case, we must look more carefully at the immediate context and the broader aspects of New Testament doctrine on this subject.

It should be noted that Paul in the context refers to the lordship of sin, of the law, and of death — of sin when he enjoins: "Let not sin therefore reign in your mortal body" (Rom. 6:12) and when he asserts: "Sin shall not lord it over you, for ye are not under law but under grace" (Rom. 6:14); of the law when he says: "But now we have been discharged from the law, having died to that in which we were held, so that we might serve in newness of the Spirit and not in the oldness of the letter" (Rom. 7:6: cf. vss. 1, 4); of death when he reflects on the significance of Jesus' death and resurrection: "Christ being raised from the dead dies no more: death no longer lords it over him" (Rom. 6:9). It is this notion of reigning power as applied to sin, the law, and death that helps us to recognize not only the relevance but the necessity of the judgment executed if we are to be freed from their thraldom, judgment executed in Christ's death. The lordship wielded by sin cannot be conceived of apart from the power of Satan and of the principalities of iniquity. When our Lord deals with the destruction of Satan's power it is the language of judgment he uses to express the victory. "Now is the judgment of this world: now shall the prince of this world be cast out" (Jn. 12:31). This verse furnishes us with what is perhaps the clearest parallel to Romans 6:7 and indicates that, in overcoming the realm and reign of this world, there is judgment executed. And our Lord's word is corroborative of the doctrine more fully unfolded in Paul that the death of Christ is that by which this judgment is fulfilled, for Jesus proceeds: "And I, if I be lifted up from the earth, will draw all men to myself" (vs. 32), a reference to the kind of death he should die (cf. vs. 33 and John 3:14; 8:28).5

We are compelled to reach the conclusion that it is by virtue of our having died with Christ and our being raised with him in his resurrection from the dead that the decisive breach with sin in its power, control, and defilement had been wrought, and that the reason for this is that Christ in his death and resurrection broke the power of sin, triumphed over the god of this world, the prince of darkness, executed judgment upon the world and its ruler, and by that victory delivered all those who were united to him from the power of darkness and translated them into his own kingdom. So intimate is the union between Christ and his people that they were partakers with him in all these triumphal achievements and therefore died to sin, rose with Christ in the power of his resurrection, and have the fruit unto holiness and the end everlasting life. As the death and resurrection are central in the whole process of redemptive accomplishment, so is it central in that by which sanctification itself is wrought in the hearts and lives of God's people.

The second question with which we are concerned in this connection is: when did believers die with Christ to sin and rise with him to newness of life? It might appear unnecessary to ask this question because, if they died with Christ and rose with him in his resurrection, the time can only be when Christ himself died and rose again. And since Christ himself died once for all and having risen from the dead dies no more, it would appear necessary to restrict our death to sin and entrance upon newness of life (after the likeness of Jesus' resurrection) to the historic past when Jesus died and rose from the dead. There is the tendency to posit such a severe restriction because it appears to guard and support the interests of objectivity which on all accounts must be maintained in connection with the death and resurrection of Christ. But there are other considerations which must not be discarded. It is to be noted that Paul in one of the passages where this making alive with Christ is so prominent speaks of the same persons as being dead in trespasses and sins, as having at one time walked according to the course of this world, as having conducted their life aforetime in the lusts of the flesh, doing the will of the flesh and of the mind, and says that they were children of wrath even as others (Eph. 2:1-4). And not only so — he says that it was when they were dead in trespasses that they were made alive together with Christ (vs. 5).Furthermore, it is too apparent to need demonstration that the historic events of Calvary and the resurrection from Joseph's tomb do not register the changes which are continuously being wrought when the people of God are translated from the power of darkness into Christ's kingdom of life, liberty, and peace.

We are thus faced with the tension arising from the demands of the past historical, on the one hand, and the demands of the ethico-religious, on the other. And we cannot tone down the considerations which weigh in both directions.

If we think of the starting point of Paul's argument in Romans 6, namely, "we died to sin," it is obvious that he is dealing with the believer's actual death to sin. This follows for several reasons. (1) He is giving this as the reason why we no longer live in sin and why it is both absurd and impossible to plead the argument of license, "Let us continue in sin that grace may abound." The radical cleavage with the power and defilement of sin is conceived of as having taken place and is instituted by the contrast between death to sin and living in sin. (2) The apostle appeals to the significance of baptism to support his thesis that the persons in view no longer live in sin. "Or do ye not know that as many of us as were baptised into Christ Jesus were baptised unto his death?" (vs. 3). He is, therefore, dealing with that new life which is represented, signified, and sealed by baptism. Hence, it is vital and spiritual union with Christ that must be in view, a union that results in walking in newness of life after the pattern and in the power of Jesus' own resurrection (vss. 4, 5).(3) Death to sin is correlative with, if not interpreted in terms of, the crucifixion of the old man, the destruction of the body of sin, and deliverance from the reigning power of sin (vss. 6, 7). It is, therefore, the new man in Christ Jesus who is contemplated as having died to sin. (4) Those in view are not under law but under grace (vs. 14), and the exhortations directed to them are those appropriate to such as have been emancipated from the dominion of sin — sin shall not have the dominion, therefore they are to reckon themselves to be dead to sin and alive to God (vs. 11).

These reasons place beyond question the conclusion that the persons are regarded as the actual partakers of the virtue of Christ's death and resurrection. Examination of the other passages in which this same teaching appears (II Cor. 5:14, 15;Eph. 2:1-6; Col. 3:1-3; I Pet. 4:1-4) will show the same result. So we must conclude that death to sin and newness of life refer to events which occur in the life history of the believer.

Are we, therefore, to suppose that the death of the believer with Christ and the rising again with him have exclusive reference to what takes place within the sphere of the effectual operations of grace in the heart and life of the believer? There are reasons for refusing to grant this inference. (1) We found already that it is impossible to dissociate the death and resurrection of Christ from his identification with those on whose behalf he died and rose again. To make a disjunction here is to rob the death and resurrection of Christ of meaning or purpose; it would make an abstraction impossible in divine conception as well as human. (2) Those on whose behalf Christ died and rose again were chosen in him before the foundation of the world. They were, therefore, in him when he died and rose again, and it is impossible to dissociate them from the death and resurrection of him in whom they were. (3) The apostle constantly interweaves the most explicit references to the death and resurrection of Christ as once-for-all historic events with the teaching respecting actual, experiential death to sin on the part of the believer. His argument for the decisive and irrevocable breach with sin and translation to new life is bound up with the once-for-allness of Jesus' death. "For in that he died, he died to sin once for all" (vs. 10). This sustained introduction of the once-for-all past historical in a context that clearly deals with what occurs actually and practically in the life history of individuals makes inevitable the interpretation that the past historical conditions the continuously existential, not simply as laying the basis for it and as providing the analogy in the realm of the past historical for what continues to occur in the realm of our experience, but conditions the latter for the reason that something occurred in the past historical which makes necessary what is realized and exemplified in the actual life history of these same persons.

It is necessary to stress both aspects, the past historical and the experiential in their distinctness, on the one hand, and in their inter-dependence, on the other. The experiential must not be allowed to obscure the once-for-all historical, nor the once-for-all historical so to overshadow our thinking that we fail to give proper emphasis to the way in which its meaning and efficacy come to realization in the practical life of the believer. In other words, due emphasis must fall upon the objective and subjective in our dying and rising again with Christ in his death to sin and living again to God. It is only in this way that we can avoid the tendency to deny the vicarious significance of that which Christ wrought once for all in the realm of history as concrete and real as any other historical event.

The principle, or modus operandi,illustrated in this instance as it bears upon the question of sanctification, is not essentially different from that which we find elsewhere in connection with the categories which define for us the atonement itself. Christ expiated the sins of his people in the offering of himself once for all — he purged our sins and sat down at the right hand of the majesty on high (cf. Heb. 1:3). But sins are not actually forgiven until there is repentance and faith. Christ propitiated the wrath of God once for all when he died on the tree. But until we are savingly united to Christ, we are children of wrath even as others. We are reconciled to God by the death of Christ, and reconciliation is an accomplished work, but we are not at peace with God until we are justified. Admittedly, it is difficult to define the precise relations of the past historical to the continuously operative in these cases. To put it more accurately, it is difficult to determine how the finished action of Christ in the past relates itself to those who are contemplated in that action prior to the time when that past action takes effect in their life history. But this difficulty in no way interferes with the distinction between the finished work and its actual application. Any added difficulty there be in connection with our present topic arises not from what is intrinsic to the subject but from our unfamiliarity with this aspect of our relation to the death and resurrection of Christ.

Christ was identified with sin when he died, and for that reason alone did he die upon the accursed tree. But, because it was he who died, he died to sin — he destroyed its power, executed judgment upon it, and rose triumphant as the Lord of righteousness and life. He established thus for men the realm of life. And since his people were in him when he wrought victory and executed judgment, they also must be conceived of, in some mysterious manner that betokens the marvel of divine conception, wisdom, reckoning, and grace yet really in terms of a divine constitution, as having died to sin also and as having been raised up to newness of life. It is this fact that is basic and central. The mysteriousness of it must not be allowed to impair or tone down the reality of it in God's reckoning and in the actual constitution established by him in the union of his people with Christ. It is basic and central because only by virtue of what did happen in the past and finished historical does it come to pass in the sphere of the practical and existential that we actually come into possession of our identification with Christ when he died to sin and lived unto God.

We see, therefore, that the decisive and definitive breach with sin that occurs at the inception of Christian life is one necessitated by the fact that the death of Christ was decisive and definitive. It is just because we cannot allow for any reversal or repetition of Christ's death on the tree that we cannot allow for any compromise on the doctrine that every believer has died to sin and no longer lives under its dominion. Sin no longer lords it over him. To equivocate here is to assail the definitiveness of Christ's death. Likewise, the decisive and definitive entrance upon newness of life in the case of every believer is required by the fact that the resurrection of Christ was decisive and definitive. As we cannot allow for any reversal or repetition of the resurrection, so we cannot allow for any compromise on the doctrine that every believer is a new man, that the old man has been crucified, that the body of sin has been destroyed, and that as a new man in Christ Jesus he serves God in the newness which is none other than that of the Holy Spirit of whom he has become the habitation and his body the temple.

Notes

Cf. I Pet. 1:2.

akogenomenoi though not used by Paul in this connection and is legomenon in the New Testament, must be given the force of "having died."

The interpretation that the regenerate person does not habitually sin labours under two liabilities. (1) The term "habitually" is not a sufficiently well-defined term. (2) This characterization leaves too much of a loophole for the incisiveness of John's teaching; it allows that the believer might commit certain sins though not habitually. This would contradict the decisiveness of such a statement that the one begotten of God does not sin and cannot sin.

While regeneration is an all-important factor in definitive sanctification, it would not be proper to subsume the latter under the topic "regeneration." The reason is that what is most characteristic in definitive sanctification, namely, death to sin by union with Christ in his death and newness of life by union with him in his resurrection, cannot properly be referred to regeneration by the Spirit. There is multiformity to that which occurs at the inception of the Christian life, and each facet must be accorded its own particularity. Calling, for example, as the action of the Father, must not be defined in terms of what is specifically the action of the Holy Spirit, namely, regeneration. Definitive sanctification, likewise, must be allowed its own individuality. We impoverish our conception of definitive grace when we fail to appreciate the distinctiveness of each aspect or indulge in over-simplification.

For further treatment of this subject, cf. the present writer, The Epistle to the Romans (Grand Rapids: Eerdmans Pub. Co., 1959), 1, 277-284.

The Moral Law as A Rule of Obedience

by Samuel Bolton

QUERY I: Are Christians freed from the moral law as a rule of obedience?

Our text (John 8.36) is the main basis whereon this doctrine of Christian freedom is built. But many have endeavoured to build their own superstructures, hay and stubble, upon it, which the foundation will never bear. Indeed, there are so many opinions which plead patronage from this doctrine that I conceive it is my great work to vindicate so excellent a doctrine as this is-true Christian freedom - from those false, and I may say licentious, doctrines which are fastened and fathered upon it. I must show you that neither this doctrine, nor yet this text, will afford countenance to, or contribute any strength to the positions and opinions which some would seem to deduce from it and build upon it.

The work is great, for I am to deal with the greatest knots in the practical part of divinity, and men's judgments are various. Scripture is pleaded on all hands. The more difficult the work, the more need of your prayers, that the Father of lights would go before us, and by His own light lead and guide us into the ways of all truth. In this confidence we shall venture to launch into these deeps, and begin the examination and trial of those doctrines which are deduced from, and would seem to be built upon, this text. The first doctrine, and the main one, that they would seem to build upon this text is, that believers are freed from the law. And this shall be the first question we will examine.

In answer to this query as it is propounded, we must confess that we are not without some places of Scripture which declare the law to be abrogated, nor without some again that speak of it as yet in force. We will give you a taste of some of them; and shall begin with those that seem to speak of the abrogation of the law.

Jeremiah 31.31-33: 'Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.'

Romans 7.1-3: 'Know ye not, brethren (for I speak to them that know the law), how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.'

That the apostle here speaks of the moral law is evident from the seventh verse; and that believers are freed from it, see the sixth verse and others. See also Rom. 6.14: 'For sin shall not have dominion over you: for ye are not under the law, but under grace'; Gal. 3.19, 'The law was added because of transgressions, till the seed should come'; Gal. 4.4-5, 'God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons'; Rom. 8.2, 'For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death'; Gal. 5.18, 'But if ye be led of the Spirit, ye are not under the law'; Rom. 10.4, 'For Christ is the end of the law for righteousness to every one that believeth'; 1 Tim. 1.8-10, 'The law is good if a man use it lawfully, knowing this, that the law is not made for a righteous man', etc.

There seems therefore to be a great deal of strength in the Scripture to prove the abrogation of the law, that we are dead to the law, freed from the law, no more under the law. These Scriptures we shall have to deal with afterwards. For the present, I only quote them, to let it be seen with what strength the Scriptures seem to hold out for the first opinion, that is, for the abrogation of the law.

On the other hand, there are some Scriptures which seem to hold up the law, and which say that the law is still in force: I say, some which seem to support the obligation, as the others the abrogation, of it. Thus there is Rom. 3.31: 'Do we then make void the law through faith? God forbid: yea, we establish the law.' This seems contrary to the former; the verses previously given seem to speak of the abrogation, this of the establishment, the obligation, of the law. So also Matt. 5.17-18: 'Think not that I am come to destroy the law or the prophets; I am not come to destroy but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.' Upon these varieties of texts, men have grounded their varieties of opinions for the abrogation of, or the obligation of, the law. There is no question but the Scripture speaks truth in both; they are the words of truth; and though they seem here to be as the accusers of Christ, never a one speaking like the other, yet if we are able to find out the meaning, we shall find them like Nathan and Bathsheba, both speaking the same things.

In order to find out the truth under these seeming contraries, and for the purpose of answering the query, lest we should beat the air and spend ourselves to no purpose, it will be necessary to make two inquiries: (1) what is meant by the word 'law'? (2) in what sense is the word used in Scripture? When this has been done there will be a way opened for the clearing of the truth and for the answering of the queries.

THE SCRIPTURAL USES OF THE WORD 'LAW'

(1) What is meant by the word 'law'? I answer: the word which is frequently used for 'the law' in the Old Testament is 'Torah'. This is derived from another word which signifies 'to throw darts', and comes to signify 'to teach, to instruct, to admonish'; hence it is used for any doctrine or instruction which teaches, informs, or directs us: as, for example, in Proverbs 13.14: 'The law of the wise is a fountain of life, to depart from the snares of death.' Here 'law' is taken in a large sense for any doctrine or direction which proceeds from the wise; so, too, in Proverbs 3.1 and 4.2.

In the New Testament the word 'law' is derived from another word which signifies 'to distribute', because the law distributes, or renders to God and man their dues.

In brief, this word 'law', in its natural signification both in the Old and New Testaments, signifies any doctrine, instruction, law, ordinance, or statute, divine or human, which teaches, directs, commands, or binds men to any duty which they owe to God or man. So much, then, for the first matter.

(2) In what senses is this word 'law' used in Scripture? I shall not trouble the reader with all the uses of the word, but shall confine myself to the chief of them:

(i) It is sometimes taken for the Scriptures of the Old Testament, the books of Moses, the Psalms, and the Prophets. So the Jews understood it in John 52.34: 'We have heard out of the law that Christ abideth for ever'. So also in John 15.25:This cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause' (Ps. 35.19).Similarly, we have 1 Cor. 14.21: 'In the law it is written', where the apostle is repeating the words of Isaiah 28.ss, and he says they are written in the law.

(ii) The term 'law' is sometimes used as meaning the whole Word of God, its promises and precepts, as m Ps. 19.7: The law of the Lord is perfect, converting the soul'. Conversion is the fruit of the promise. Neither justification nor sanctification is the fruit of the law alone. The law commands but gives no grace, so that here the psalmist includes the promise of grace in his use of 'law'; or else conversion, as he speaks of it here, does not mean regeneration.

(iii) 'Law' is sometimes taken for the five books of Moses, as in Gal. 3.21: 'If there had been a law given which could have given life, verily righteousness should have been by the law'. Likewise, in John 1:45 'We have found him of whom Moses in the law . . . did write'. Similarly in Luke 24.44: 'All things must be fulfilled which were written in the law of Moses', meaning the five books of Moses; see also Gal. 4.21.

(iv) 'Law' is used for the pedagogy of Moses, as in John 5.46:'Had ye believed Moses, ye would have believed me: for he wrote of me.' See also Josh. 1.7-8.

(v) Sometimes 'law' is used for the moral law alone, the Decalogue, as in Rom. 7.7, 14 and 21.

(vi) Sometimes 'law' refers to the ceremonial law, as in Luke 16.16.

(vii) Sometimes 'law' refers to all the laws, moral, ceremonial, and judicial, as in John 1.17: 'The law was given by Moses, but grace and truth came by Jesus Christ': 'grace' in opposition to the moral law, 'truth' in opposition to the ceremonial law which was but a shadow. Thus Chrysostom comments on this passage: The ceremonial law was given right up to the time of the coming of the seed promised to Abraham.'

Among all these different usages, the controversy lies in the last-mentioned, where the word 'law' signifies the moral, judicial, and ceremonial law. In respect of two of these varieties of law, we find considerable agreement; the main difficulty concerns the moral law.

The ceremonial law was an appendix to the first table of the moral law. It was an ordinance containing precepts of worship for the Jews when they were in their infancy, and was intended to keep them under hope, to preserve them from will-worship, and to be a wall of separation between them and the Gentiles. This law, all agree, is abrogated both in truth and in fact.

As for the judicial law, which was an appendix to the second table, it was an ordinance containing precepts concerning the government of the people in things civil, and it served three purposes: it gave the people a rule of common and public equity, it distinguished them from other peoples, and it gave them a type of the government of Christ. That part of the judicial law which was typical of Christ's government has ceased, but that part which is of common and general equity remains still in force. It is a common maxim: those judgments which are common and natural are moral and perpetual.

However, in respect of the ceremonial and the judicial law we find few dissenters. All the controversy arises from the third part, the moral law.

And so we come to speak of the moral law which is scattered throughout the whole Bible, and summed up in the Decalogue. For substance, it contains such things as are good and holy, and agreeable to the will of God, being the image of the divine will, a beam of His holiness, the sum of which is love to God and love to man.

It is one of the great disputes in these days, whether this moral law is abrogated, or, in the words of the query, whether believers are freed from the moral law. All agree that we are freed from the curses and maledictions, from the indictments and accusations, from the compellings and irritations, and other particulars which we named before. But the question is, to put it in plain terms: Are believers freed from obedience to the moral law, that is, from the moral law as a rule of obedience?

Some there are who positively or peremptorily affirm that we are freed from the law as a rule, and are not, since Christ came, tied to the obedience of it. Others say that it still remains in force as a rule of obedience, though abolished in other respects, as Beza says: 'Christ fulfilled the law for us, but not in order to render it of no value to us.' We are still under the conduct and commands of the law, say these Christians, though not under its curses and penalties.

Again, others say that we are freed from the law, as given by Moses, and are only tied to the obedience of it, as it is given in Christ: and though, they say, we are subject to those commands and that law which Moses gave, yet not as he gave it, but as Christ renews it, and as it comes out of His hand and from His authority: 'A new commandment I give unto you, that ye love one another' (John 53.34). It is a commandment, for Christ is both a Saviour and a Lord; and it is a new one, not that it did not exist before, but because now renewed, and because we have it immediately from the hands of Christ.

I shall not much quarrel with this. Acknowledge the moral law as a rule of obedience and Christian walking, and there will be no falling out, whether you take it as promulgated by Moses, or as handed to you and renewed by Christ.

Indeed, the law, as it is considered as a rule, can no more be abolished or changed than the nature of good and evil can be abolished and changed. The substance of the law is the sum of doctrine concerning piety towards God, charity towards our neighbours, temperance and sobriety towards ourselves. And for the substance of it, it is moral and eternal, and cannot be abrogated. We grant that the circumstances under which the moral law was originally given were temporary and changeable, and we have now nothing to do with the promulgator, Moses, nor with the place where it was given, Mount Sinai, nor with the time when it was given, fifty days after the people came out of Egypt, nor yet as it was written in tables of stone, delivered with thunderings and lightnings. We look not to Sinai, the hill of bondage, but to Zion, the mountain of grace. We take the law as the image of the will of God which we desire to obey, but from which we do not expect life and favour, neither do we fear death and rigour. This, I conceive, is the concurrent opinion of all divines. For believers, the law is abrogated in respect of its power to justify or condemn; but it remains full of force to direct us in our lives. It condemns sin in the faithful, though it cannot condemn the faithful for sin. Says Zanchius: 'The observance of the law is necessary for a Christian man, and it is not possible to separate such observance from faith.' And as Calvin says: 'Let us put far from us the ungodly notion that the law is not to be our rule, for it is our changeless rule of life.' The moral law, by its teaching, admonishing, chiding, and reproving, prepares us for every good work. The law is void in respect of its power to condemn us, but it still has power to direct us; we are not under its curse, but yet under its commands.

Again, the moral law is perpetual and immutable. This is an everlasting truth, that the creature is bound to worship and obey his Creator, and so much the more bound as he has received the greater benefits. If we claim to be free from obedience, we make ourselves the servants of sin. But these matters I shall speak more largely upon in the discourse that follows.

Therefore, against that opinion which holds forth the abrogation of the law, and says that we are freed from obedience to it, I shall state and endeavour to make good two propositions which will serve fully to answer the query, and to refute the false notions. The propositions are these:

(1) That the law, for the substance of it (for we speak not of the circumstances and accessories of it), remains as a rule of walking to the people of God.

(2) That there was no end or use for which the law was originally given but is consistent with grace, and serviceable to the advancement of the covenant of grace.

If these two propositions are made good, the doctrines of the abrogation of the law and of freedom from the law will both fall to the ground.

PROPOSITION 2: THE LAW REMAINS AS A RULE

OF WALKING FOR THE PEOPLE OF GOD

We shall begin with the first proposition, namely, that the law, in the substance of it, remains in force as a rule of walking to the people of God. I shall not need to stay long over this, for when the second proposition is made good it will be seen that it establishes this also. By the law is meant the moral law comprehended in the Decalogue or ten commandments. By the substance of it, I mean the things commanded or forbidden which are morally good or evil, and cannot be changed or abolished. For what is the law in the substance of it but that law of nature engraven in the heart of man in innocency? and what was that but the express idea or representation of God's own image, even a beam of His own holiness, which cannot be changed or abolished any more than the nature of good and evil can be changed? And that the law thus considered remains as an unchangeable rule of walking to believers I am now to prove.

THE TESTIMONY OP THE REFORMED CONFESSIONS

For this proof, not to mention individuals whose testimony might be produced, even as many almost as men, we have a cloud of witnesses if we look upon the Confessions of Christian and Reformed Churches in their agreement together. The Helvetian (Swiss) Church has this confession: 'Thus far is the law of God abrogated, in that it has no power to condemn believers. ... Notwithstanding, we do not disdainfully reject the law, but condemn them as heresies which are taught against the law, that it is not a rule of walking.' The French Church has this: 'We believe all the figures of the law to be taken away by the coming of Christ, although the truth and substance of them continue to us in Him, and are fulfilled to us in Him. But the doctrine of the law is used in them both to confirm our life and that we may be the more established in the promises of the Gospel.' Agreeable to this is the Belgic Confession.

The Wittenberg Confession includes this: 'We acknowledge the law of God, whose abridgment is in the Decalogue, to command the best, the most just and perfect works, and we hold that man is bound to obey the moral precepts of the Decalogue. Neither are those precepts which are contained in the apostles' writings a new law, but are branches of the old law.' And again, 'It is needful to teach men that they must not only obey the law, but also how this obedience pleases God.'

The Scottish Church confesses: 'We do not think we are so freed by liberty as if we owed no obedience to the law; we confess the contrary.' The Church of England holds a similar doctrine: 'Although the law given of God to Moses in regard of the rites and ceremonies does not bind Christians, neither is any, although a Christian, loosed from the obedience of the commandments which are called moral.' To these testimonies might be added many more.

But it may be that some men regard these Confessions as of no authority and therefore they have no power with them. And indeed, if these things are not proved from the Word of God, they have no power with us. We respect good men and their writings, but we must not build our faith upon them as a sure foundation. This is against our Christian liberty; we cannot be enslaved to the judgments of any. 'To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.' We shall therefore give some proofs out of the Word itself, and then draw arguments from them.

THE TESTIMONY OF THE NEW TESTAMENT

We read in Matt. 5.17-18: 'Think not that I am come to destroy the law or the prophets: I. am not come to destroy but to fulfil; for verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.' This seems to be very full and very plain for the continuance of and obligation to the law. And yet there are corrupt readings of these words, and as sinister interpretations. Some would have it to be understood that Christ would not abolish the law until He had fulfilled it. Indeed, He was 'the end of the law', as the apostle speaks in Rom. 10.4, but we must understand this to mean 'the perfecting and consummating end', not 'the destroying and abolishing end' of the law. In Christ the law had an end of perfection and consummation, not of destruction and abolition. It is to be noted that in this verse Christ gives a stricter exposition of the law, and vindicates it from the corrupt glosses of the Pharisees, which surely speaks the continuance, not the abrogation, of the law. And agreeable to this is the language of the apostle in Rom. 3.31: 'Do we then make void the law through faith? God forbid: yea, we establish the law.' How? Not for justification, for in this respect faith makes it void, but as a rule of obedience, and in this respect faith establishes it. Further, the apostle tells us 'that the law is holy, just and good' and that 'he delighted in the law of God after the inward man' and also that 'with the mind I myself serve the law of God' (Rom. 7.12, 22, 25). With this agrees James 2.8: 'If ye fulfil the royal law according to the scripture . . . ye do well'. What law this was, he shows in the eleventh verse to be the Decalogue or moral law. Likewise: 'He that saith I know him, and keepeth not his commandments, is a liar' (1 John 2.4); also: 'Sin is the transgression of the law' (1 John 3.4).

Therefore, since Christ, who is the best expounder of the law, so largely strengthens and confirms the law (witness the Sermon on the Mount, and also Mark 10.19); since faith does not supplant, but strengthens the law; since the apostle so often presses and urges the duties commanded in the law; since Paul acknowledges that he served the law of God in his mind, and that he was under the law to Christ (1 Cor. 9.21); I may rightly conclude that the law, for the substance of it, still remains a rule of life to the people of God.

But I would add further arguments, beginning with this: If ever the law was a rule of walking, then it is still a rule of walking: this is clear. Either it is still such a rule, or we must shew the time when, as such, it was abrogated. But no such time can be shewed. If it is said that it was abrogated in the time of the Gospel by Christ and His apostles, we reply that no such thing can be proved. It was not so abrogated at that time. If Christ and His apostles commanded the same things which the law required, and forbade and condemned the same things which the law forbade and condemned, then they did not abrogate it but strengthened and confirmed it. And this is what they did: see Matt. 5:19 'He that breaketh one of the least of these commandments, and teacheth men so, shall be called the least in the kingdom of heaven; but he that shall teach and observe them shall be called (not legal preachers, but) great in the kingdom of heaven.'

Therefore, in that Christ Himself expounded and established the law, by His word and authority, as shown in the fifth, sixth, and seventh chapters of Matthew, it shows us the continuance of it; for had it been His will utterly to abolish it, He would rather have declared against it, or have suffered it to die of itself; and would not have vindicated it, and restored it to its purity from the glosses of the Pharisees. All this clearly speaks to us of the continuance of, and obligation to, the law.

As with Christ, so with the apostles: instead of abolishing, in their doctrine they establish it, frequently urging the duties of the law upon the churches and people of God: 'Dearly beloved, avenge not yourselves' (Rom. 12.19). Why? 'For it is written, Vengeance is mine'. Likewise, in Rom. 13.8-10. There the apostle repeats the commandments of the second table, not to repeal or reverse any of them, but to confirm them as a rule of walking for the saints. He comprehends them all in this: 'Thou shalt love thy neighbour as thyself, for love is the fulfilling of the law.' As Beza writes: 'Love is not perfected except as the fulfilling of the law.' See also 1 Thess. 4.3, 4, 7: 'This is the will of God ... that ye should abstain from fornication ... that no man go beyond and defraud his brother in any matter; because that the Lord is the avenger of all such.' See also Eph. 6.1: 'Children, obey your parents in the Lord.' The apostle here presses this duty from the authority of the precept, and persuades to it from the graciousness of the promise, 'for this is the first commandment with promise' - a conditional promise (as Beza says), as are all such promises as are found in the law. As full and plain are the words of the apostle in Rom. 3.31: 'Do we abrogate the law? No, we establish it by faith.' Though it carries another sense, it bears this sense also, that though we disown the law in respect of justification, yet we establish it as a rule of Christian living.

Again, in Matt. 3.10 we read: 'The axe is laid to the root of the tree; every tree which bringeth not forth good fruit, is hewn down and cast into the fire'; and in Mart. 5.22: 'Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire.' In these and sundry other places, so some learned and holy divines tell us, the comminations and threatenings of the New Testament are not of the nature of the Gospel, but are confirmation of the law, and plainly demonstrate to us the continuance of the law under grace. Thus Daniel Chamier1 distinguishes in the Gospel between the doctrine of the Gospel and the grace of the Gospel, between the preaching of the Gospel by Christ and the apostles and the law of faith or spirit of life in Christ. The preaching or doctrine of the Gospel, he tells us, contains two things, first the promise of grace, and second, the confirmation of the law. And he shows that all those comminations and threats which we read in the Scriptures of the New Testament in no way belong to the nature of the Gospel properly so called, but are the confirmation of the law, and declare the continuation of it now under the Gospel as an exact rule to direct Christians in their walk and obedience.

FIVE PROOFS OF THE BINDING NATURE OF THE LAW

Before I proceed to the rest of the arguments, I will mention what objectors say to this. Some of them say that, though the law is a rule, yet it is a rule which we are free to obey or not to obey: it is not a binding rule. There are various opinions about this. Some say that it binds us no further than as we are creatures. I answer: if so, why then are they not bound? I hope they are creatures as well as Christians. Others say that it binds the flesh but not the spirit; it binds the unregenerate part, but not the regenerate part of a man, to obedience, for the regenerate part is free. I answer: here is a dangerous gap, open to all licentiousness; witness the opinions of David George2 and the Valentinians.3 Others say that the law is not a binding rule at all and that believers are no more under the law than England is under the laws of Spain; that Christians are no more bound to the obedience of the law than men are bound to the obedience of the laws of another commonwealth than their own; to speak otherwise, they say, overthrows Christian liberty.

Now if this be true, it strikes down all. If it be a rule, but not a binding rule, a rule binding to obedience, it will be of small use. We will end this cavil, therefore, before we go any further, and show that the law is indeed a binding rule, and that it binds Christians, not as men, but as Christians. I will give five arguments in proof of this:

(1) That which being observed, causes the consciences of regenerate men to excuse them, and which, not being observed, causes their consciences to accuse them, is binding on the conscience. But it is the law of God which thus causes the consciences of the regenerate to excuse or else to accuse them. Therefore the law of God is that which is binding on the Christian conscience.

(2) That which has power to say to the conscience of the regenerate Christian, This ought to be done, and that ought not to be done, is binding on the conscience. But the law of God has this power. Therefore, though it cannot say that this or that ought not to be done on pain of damnation, or on pain of the curse; or this or that ought to be done in reference to justification or the meriting of life; yet it shows it ought to be done as good and pleasing to God, and that this or that ought not to be done, as things displeasing to Him.

(3) The authority by which the apostles urged Christians to duty binds the conscience to obedience. But the apostles used the authority of the law to provoke Christians to their duty (as in Eph. 6.1-2). Therefore the law is the rule by which Christians must walk.

(4) If the law of God does not bind the conscience of a regenerate man to obedience, then whatever he does which is commanded in the law, he does more than his duty; and so either merits or sins, being guilty of will-worship. But in obedience to the law he is not guilty of will-worship, neither does he merit: 'When ye have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do' (Luke 17.10).

(5) Either the law binds the conscience of Christians to obedience, or Christians do not sin in the breach of the law. But they sin in the breach of it, as says 1 John 3.4: 'Sin is the transgression of the law'. Therefore, the transgression of the law is sin. Or look at it thus: If Christians are bound not to sin, then they are bound to keep the law. But Christians are bound not to sin; therefore they are bound to keep the law. I know that objectors will agree that Christians are bound not to sin, but that they will deny that they are bound to obey the law; but I will prove my point in this way: If he that breaks the law sins, then Christians are bound to keep the law if they are not to sin. But he that breaks the law does sin, as says the apostle: 'Sin is the transgression of the law' (1 John 3.4), and 'Where no law is there is no transgression' (Rom. 4.15). Therefore Christians are bound, if they would avoid sin, to obey the law.

And now, being driven against the wall, the objectors have no way to maintain the former error but by another. They tell us plainly that believers do not sin: 'Be in Christ and sin if you can.' But the apostle tells them that they sin in saying this: 'If we say that we have no sin, we deceive ourselves, and the truth is not in us' (1 John i.8). Nay, we 'make him (that is, God) a liar' (v. 10). 'If wesay', includes the apostles as well as others, for 'there is no man who sins not' (1 Kings 8.46). 'In many things we offend all' (James 3.2).

FIVE FURTHER ARGUMENTS FOR OBEDIENCE TO THE LAW

But if this will not silence them, then they say that God sees no sin in those who are believers. But what is this? It is one thing to sin, and another for God not to see sin. Indeed, He sees not sin, either to condemn believers for sin, or to approve and allow of sin in believers. He sees not sin, that is, He will not see sin to impute it to us when we are in Christ. But if this does not convince the objectors, then they say: Though believers sin, and though God sees it, for He sees all and brings all into judgment, yet God is not displeased with the sins of believers.

I reply:

1. Certainly, perfect good must for ever hate that which is perfect evil, and the nearer it is to Him, the more God hates it. In a wicked man, God hates both sin and sinner, but in a believer, He hates the sin, though He pities and loves the poor sinner. He is displeased with sin, though He pardons sin through Christ. But we will follow this no longer. Thus much must suffice for the proof and vindication of the first argument.

2. If the same sins are condemned and forbidden after Christ came as were forbidden before He came, then the law, in respect of its being a rule of obedience, is still in force; but the same sins are thus condemned and forbidden. That which was sin then is sin now. I speak of sin against the moral law. Therefore the moral law is still in force to believers as their rule of obedience.

3. If the same duties which were enjoined in the law are commanded believers under the Gospel, then the law still remains as a rule of direction and obedience. But the same duties are commanded under the Gospel as were enjoined under the law, as I have already shown (e.g. Rom. 13.9-10 and Eph. 6.1). Therefore the law still remains as a rule of obedience under the Gospel.

4. If the things commanded in the law are part of holiness and conformity to God, and if this conformity to the law is required of us, then we conclude that the law is still in force. But the things commanded are part of Christian holiness, and conformity to the law is required of us. Therefore the law is still in force. That the things commanded are part of our holiness, I suppose is granted. If so, that this conformity to the law is required of us, it is easy to prove. That which we are to aspire to, and labour for, and after which we are to endeavour both in our affections and actions, in our principles and practices, that, surely, is required of us. But this is all the same with conformity to the law of God. That we are to aspire to such conformity in our affections is clear from Rom. 7.22, 25, where the apostle shows us that he delighted in the law of God, and that he served the law in his mind. Nay, it was his purpose, aim, desire, and endeavour of heart, to be made conformable to that law which he says is 'holy, just, and good'. Though he fell short of it, yet he aspired after it; which shows we too are to aspire after it in our affections. And it is equally plain that we are to endeavour after conformity to it in our actions. Take both together: 'Thou hast commanded us to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments' (Ps. 119.4-6). He has respect to them in his heart and affections; and he seeks conformity to them in life and actions. And this was his duty, because God had commanded: 'Thou hast commanded us to keep thy precepts. O that my ways were directed to keep thy statutes!'

5. It cannot be part of our freedom by Christ to be freed from obedience to the law, because the law is holy, just, and good. Surely it is no part of our freedom to be freed from that which is holy, just, and good! Consider it in this way: That cannot be part of our freedom which is no part of our bondage. But obedience and subjection to the moral law in the sense I have showed was never part of our bondage. Therefore to be freed from obedience to the law cannot be part of our freedom. I will prove that it was never part of our bondage.

That cannot be part of our bondage which is part of our glory; but obedience and conformity to the law, both in principle and in practice, is part of our glory; therefore it cannot be part of our bondage. Again, that cannot be said to be part of our bondage which is part of our freedom. But to obey the law is part of our freedom, as we read in Luke 1.74: 'That we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.' I shall proceed no further upon this. It is plain enough, that the law in the substance of it remains a rule of walking or obedience to them in Christ. We shall give two or three applications and then come to the second matter.

(i) Application against Papists

The foregoing will serve to show the error of the Papists in their unjust charge against us that we make it a part of our Christian liberty to be exempted from all law and to live as we list, and that we are not bound to the obedience of any law in conscience before God. We appeal to all the Reformed Churches in the Christian world, whether ever any of them did put forth such an opinion as this. It is the concurrent opinion of all Reformed Churches that Christians are subject to the rule, the direction, and the authority of the moral law, as says Chamier: 'Believers are free from the curses, not from the obligations, of the law.' We preach obedience to the law, but not as the Papists do. They preach obedience as a means to justification; we preach justification as a means to obedience. We cry down works in opposition to grace in justification, and we cry up obedience as the fruits of grace in sanctification. He that does not walk in obedience is a stranger yet to Christ; and he that rests in his obedience does not know Christ. Indeed, many are too much like the Jews still. God set up a law as a rule of walking, and they look for justification by it. These poor men are like oxen in the yoke; they draw and toil and spend their strength (for who do more than those who think to earn merit thereby?), and when they have performed their labour, they are fatted up for slaughter. So it is with these: when they have endeavoured hard after their own righteousness, they perish in their just condemnation. These men Luther fitly calls 'the devil's martyrs': they suffer much, and take much pains to go to hell. The apostle tells them what they are to expect: 'For as many as are of the works of the law are under the curse' (Gal. 3.10), that is, those who are under the works of the law for justification; and the apostle gives the reason, 'for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them'. These men seek life in death, righteousness in sin. And, alas, we are all too apt to follow this line; it is hard to perform all righteousness and rest in none; hard to be in duties in respect of performance, and out of duties in respect of dependence. We are apt to weave a web of righteousness of our own, to spin a thread of our own by which we may climb up to heaven. Were it not so, what is the need for so many exhortations and admonitions to perform all righteousness but to rest in none? The Scripture does not make a practice of killing flies with beetles,4 or cleaving straws with wedges of iron; nor does it spend many admonitions and exhortations where there is no need.

Alas, there are multitudes in the world who make a Christ of their own works, and this is their undoing. They look for righteousness and acceptance more in the precept than in the promise, in the law rather than in the Gospel, more in working than in believing; and so they miscarry. There is something of this spirit in us all; otherwise we should not be up and down so much in respect of our comforts and our faith, as is still so often the case. We become cast down with every weakness in ourselves. But we should be all in Christ in weak performance, and nothing in ourselves in strong performances.

(ii) Against Antinomians

We look next at the case of those who are called Antinomians.5 Just as the Papists set up the law for justification, so the Antinomians decry the law for sanctification. We claim to be free from the curses of the law; they would have us free from the guidance, from the commands of the law. We say we are free from the penalties, but they would abolish the precepts of the law. They tell us that we make a false mixture together of Christ and Moses, and that we mingle law and Gospel together. How unjustly they lay this charge against us, let men of understanding judge. We cry down the law in respect of justification, but we set it up as a rule of sanctification. The law sends us to the Gospel that we may be justified; and the Gospel sends us to the law again to inquire what is our duty as those who are justified. Whatever they say of the law, though they cast contempt and disgrace upon it, and upon those who preach it, yet we know that, for the substance of it, it is the image of God, a beam of His holiness. The things therein commanded and forbidden are things morally, and therefore eternally, good and evil; nothing can alter the nature of them. Things not by nature either good or evil are alterable by him that commanded them. But those things which are morally good or evil, God can no more alter them than make evil good, or good evil. That which was morally good formerly is morally good now, and is to be pursued and practised. That which was formerly morally evil is morally evil now, and is to be shunned and avoided. We have a Gospel rule which turns us to obedience to the law. We find it in Phil. 4.8: 'Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsover things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.' And I hope the law is of this number. The apostle tells us that the law is 'holy and just and good'; certainly in it there is nothing commanded but what is good. If we are to learn of the ant, and from brute beasts, certainly are we much more to learn from the law, which is the image of God in man and the will of God to man. We have nothing to do with Moses, nor do we look to Sinai, the hill of bondage, but we look to Zion, the mountain of grace. We take the law as the eternal rule of God's will, and we desire to conform ourselves to it, and to breathe out with David, 'O that my ways were directed to keep thy statutes!' Certainly the law and the Gospel help one another; they lend one another the hand, as says Peter Martyr.

The law is subservient to the Gospel. Its purpose is to convince and humble us, and the Gospel is to enable us to fulfil the obedience of the law. The law sends us to the Gospel for our justification; the Gospel sends us to the law to frame our way of life. Our obedience to the law is nothing else but the expression of our thankfulness to God who has freely justified us, that 'being redeemed, we might serve Him without fear' (Luke 1.74). Though our service is not the motive or impelling cause of God's redeeming of us, yet it is the purpose of our redemption. The apostle shows this at length in the sixth chapter of Romans; it is the application he makes of the doctrine of free justification. He continues: 'Therefore, brethren, we are debtors' (Rom. 8.12). If Christ has freed us from the penalties, how ought we to subject ourselves to the precepts! If He has delivered us from the curses, how ought we to study the commands! If He paid our debt of sin, certainly we owe a debt of service.

This was the great end of our redemption; He redeemed us from bondage and brought us into freedom, from slavery to service. That which Christ has redeemed us to, He cannot be said to redeem us from; but He has redeemed us unto service, and therefore cannot be said to redeem us from service. Indeed, He has freed us from the manner of our obedience, but not from the matter of our obedience. We now obey, but it is from other principles, by other strength, unto other ends, than we did before.

Previously, the principles of obedience were legal and servile, now they are filial and evangelical. As the law was given with evangelical purposes, so it is now kept from evangelical principles, principles of faith, love, and delight, which causes the soul to obey, and facilitates the whole of obedience. The love of Christ constrains (2 Cor. 5.14), yet is the obedience free. Love knows no difficulties; things impossible to others are easy to them that love. The grounds of obedience differ: heretofore, fear, now love. Previously the strength was our own; now we have fellowship with the strength of Christ. Our works are said to be wrought in God, by union with Him (John 3.21), and by fellowship with Him. As we can do nothing without Him, so we can do all things through Christ who strengthens us. And this strength He has promised: 'The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments' (Deut. 26.18). He tells us that He works all our works in us and for us (Isa. 26.12), the required works of grace in us, and of duty for us.

The ends before were for justification and life; now they are for other ends - to glorify God, to dignify the Gospel, to declare our sincerity, to express our thankfulness. Before, we obeyed, but out of compulsion of conscience; now we obey out of the promptings of nature, which, so far as it works, works to God, as naturally as stones move downward or sparks fly upward. Thus, then, it is that we preach the law, not in opposition to, but in subordination to the Gospel, as we shall show at length later.

(iii) To all believers

Lastly, under this head, let me exhort you all to judge of the law aright, and then let it be your care to maintain it. Let not Moses take the place of Christ; but, at the same time, make a right use of Moses. When works and obedience take their right place, when the law is rightly used, then it is holy, just and good. But if we use it as our life, then we trample the blood of Christ underfoot, and make His life and death in vain. Let the servant follow the Master; let Moses follow Christ; the law, grace; obedience, faith; and then all act their proper and designed parts. Remember what Zacharias said: 'You were redeemed that you might serve' (Luke 1.74), that you might live unto Him that died for you. Reason from mercy to duty, not from mercy to liberty. O beware that the great things of Christ do not make you more careless! Take heed not to abuse mercy. It is a sad thing when Christians abuse the grace of Christ. The justice of God prevails with others; oh, but God would have His tender mercies prevail with you: 'I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice' (Rom. 12.1). The reasonings of saints are to be from engagements of mercy to enlargements in duty (2 Cor. 5:14 and 7.1). Having such precious promises, let us purge ourselves from all corruptions of the flesh and spirit. None but venomous spirits will, spider-like, suck poison from such sweets, or draw such inferences from mercy as may be encouragements to sin.

It would be a sad matter if believers should grow more slack and sluggish; if that which should quicken them slackens their hands; if a man should say in his heart, Christ died, I need not pray so much; Christ has done all, therefore I need do nothing. The doctrine we advance should strengthen and not weaken your engagement to duty, should heighten and not lessen your engagement to duty; it should quicken and not deaden your hearts' affections; it should inflame and not cool your spirits.

Worse still would it be if we should draw arguments to sin from mercy received. Should that become a spur which should be the greatest curb? 'Shall we sin because grace abounds?' (Rom. 6.1). 'There is mercy with thee, that thou mayest be feared', says the Psalmist (130.4), not that I may sin, but that I may serve. You whom the law has sent to the Gospel, let the Gospel again send you to the law; study now your duty; abundance of mercy calls for abundance of duty. If God had not abounded in mercy, what would have become of us? And has He abounded in mercy? Oh, then, let us abound in duty; let us obey for God's sake who gives us His Son; for Christ's sake who has given Himself that we might give ourselves to God; for faith's sake which is dead without obedience. It is the cry of faith, Give me children, else I die. Obey for the sake of your profession of His Name. Adorn the Gospel of our Lord and Saviour Jesus Christ. What a shame if it should be said of us that faith cannot do that which unbelief is able to do! What will Turks and Mohammedans say - 'Look, these are the people who reverence Christ! These are the servants of the crucified God! They profess Christ and yet will forswear and will sin against Christ!' What will Papists say? 'These are they who preach faith, and yet are strangers to obedience, and live in sin.'

No, let the righteousness of the law be fulfilled in us; let us walk not after the flesh, but after the Spirit' (Rom. 8.4). The law is a royal law: 'If ye fulfil the royal law according to the scripture', says James, 'ye do well' (2.8). It is a royal law, that we might live royally above the ordinary rank of men in obedience. 'Receive not the grace of God in vain' (2 Cor. 6.1). If you receive it not in vain, you will have power to will, and power to do; you will prize grace and walk thankfully. It was wittily spoken by one - and there is some truth in the saying -'Live as though there were no Gospel; die as though there were no law. Pass the time of this life in the wilderness of this world under the conduct of Moses; but let none but Joshua bring you over into Canaan, the promised land.'

The saying agrees thus far with Scripture. Moses was a man of the law; he gave the law and he is often taken as representing the law: 'They have Moses and the prophets' (Luke 16.29); 'There is one that accuseth you, even Moses, in whom ye trust' (John 5.45). Joshua was a type of Christ; his name signifies so much; he was Jesus, so called in Heb. 4.8: 'If Jesus', that is, Joshua, 'could have given them rest'. Moses must lead the children of Israel through the wilderness, but Joshua must bring them into Canaan. So while you are in the wilderness of this world, you must walk under the conduct of Moses; you must live in obedience to the law. But it is not Moses but Joshua, not works but faith, not obedience but Christ, who must bring you into Canaan. Do what you can while you live; but be sure to die resting on Christ's merits.

This must suffice under our first main proposition; that the substance of the law is a rule of obedience to the people of God, and that to which they are to conform their lives and their walk now under the Gospel. This we have proved by the Scriptures, by a cloud of witnesses, by the concordant testimony of the Reformed Churches. We have strengthened this by many arguments, and given some applications of the doctrine.

Notes

Chamier (1565-1621) served various Reformed congregations in France. He was killed by a cannon-ball during the siege of Montauban.

David George (d. 1556), otherwise David Joris, was a religious fanatic in the Netherlands and Germany. He formed a sect in which he was virtually regarded as a messiah. He taught that 'a man filled with the Spirit is sinless, no matter what deeds he may commit.'

Valentinians: a second-century sect founded by the Gnostic, Valentinus. It claimed that a Christian was 'law-less'.

A long-handled heavy-headed hammer.

The term ma have been coined by Luther, but its use in England appears to date from 1644. Literally, it means 'against law', and was used to describe professing Christians who claimed that the moral law was not binding upon them. Hence with many it came to signify a person holding loose moral standards, a loose-liver.

True Christian Freedom

Samuel Bolton

'If the Son therefore shall make you free, ye shall be free indeed' (John 8.36)

It is set down as a part of the sufferings of Christ (Heb. 12.3) that He endured the contradiction of sinners. And among all the chapters in the Gospel there is none that sets down so great a part of the sufferings of Christ in this respect as this eighth chapter of John. From the twelfth verse to the end of the chapter almost every verse shows how the Jews set the pride of their obstinate and rebellious wills against His Divine and infinite wisdom. There was nothing that Christ could speak but their rebellious hearts cavilled at it, and sought to thwart and contradict Him in it. Yet there were some among them that the Word had better effects upon. In verse 31 it is recorded that, though there were many to contradict, yet some were wrought upon, some believed. To those in particular Christ directs Himself, by way of caution and encouragement, and tells them that if they continued in His word, they would know the truth; yea, and the truth would make them free.

Whereupon the Jews answered (not those that believed, as appears by verse 37, for the same persons that thus answered sought to kill Him): 'We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?' Christ might have returned this impudent cavil upon them by urging them to review their former state under the Egyptians and Babylonians, and their present condition under the Romans; but putting aside their political bondage, He proves them to be in spiritual and soul bondage to sin. 'He that committeth sin is the servant of sin' (v. 34); and you, said He, commit sin.

Having shown them their present sinful condition, He next goes on to tell them what would be their future doom. They must be cast out of the house, although they were now in the Church of God. As the apostle says: 'Cast out the bond-woman and her son'. This Christ proves by contrasting the condition of a servant and of a son: 'The servant abideth not in the house for ever: but the Son abideth ever' (v. 35). Yet He does not leave them here under their sad doom, but propounds to them a way to prevent it, namely, by endeavouring to get free. He then sets down the means by which this freedom may be obtained, and that is by the Son. Though the work is difficult, yet He that abides in the house for ever, He that is the Son, can effect it: 'For if the Son shall make you free, ye shall be free indeed'.

Thus have I shown you how my text is related to, and depends upon, the preceding words. We shall now look at the text as it stands complete in itself: 'If the Son shall make you free — '

Here we observe, first, a supposition — 'If the Son shall make you free'; secondly, a consequence — 'Ye shall be free indeed'. Give me leave to set forth this truth in four particulars:

First, We have a benefit expressed-freedom: 'If the Son shall make you free'.

Secondly, We have the qualities of this freedom — it is a true and real freedom: 'free indeed'.

Thirdly, We have the subjects of this freedom — believers: 'If the Son shall make you free'.

Fourthly, We have the author of it — Christ: 'If the Son shall make you free'.

From what is expressed and what is implied, we can draw four conclusions:

(1) That every man by nature, and in the state of nature, is in bondage,

(2) That some are set free from this bondage,

(3) That those who are set free are set free by Christ,

(4) That such as Christ sets free are free indeed.

I do not propose to deal with all these matters in this discourse: it will not suit my present purpose. Not that the subject of the bondage of men might not be of service, as set in contrast with spiritual freedom. Much can be learned from contraries. Just as something of heaven is to be known from the consideration of hell, so something of the excellency of spiritual freedom may be known from the consideration of man's natural bondage — a bondage to sin, to Satan, and to the law of God. All which is a universal bondage of the soul, a cruel bondage, a willing bondage, a bondage out of which we are not able to redeem ourselves by ransom, or to deliver ourselves by our own power.

The doctrine of man's bondage we shall not at present expound further, though I may make some application of it later. The four points about freedom, however, on which I shall now speak, I will sum up in one statement of doctrine: That there is a true and real freedom which Christ has purchased, and into which He has brought all those who are true believers. This is the teaching of the text. Otherwise stated, we have here the nature, the quality, and the parts of Christian freedom.

THE NATURE OF CHRISTIAN FREEDOM

First, we shall consider the nature of this freedom.

There are four kinds of freedom — natural, political, sensual, and spiritual. Natural freedom is that which is enjoyed by everything in nature, but this is not the freedom intended in the text. Political freedom pertains to a Nation, a State, a Commonwealth, a Corporation, and it was of this that the Jews understood Christ to speak. They were Abraham's seed, and therefore free. But Christ did not speak of this. Again, there is a corrupt and sinful freedom which we express under the name of Libertinism. To this the apostle refers in Gal. 5.13: 'Brethren, ye are called unto liberty: but use not liberty as an occasion to the flesh', that is, as an occasion to sin. It is a fearful thing when men turn the grace of God into wantonness. Such men are spoken of in the fourth verse of the Epistle of Jude: 'There are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness'. Perhaps they reasoned thus: 'Let us abound in sin because God has abounded in grace' (Rom. 6), which is fearful reasoning, not that of a child of God. Of the same sort of men, the apostle Peter speaks (1 Pet. 2.16): 'As free, and not using your liberty for a cloak of maliciousness' (that is to say, as a pretext or a colour to sin), 'but as the servants of God'. It is evil to sin, to do any act of maliciousness, but much more so to cloak or cover it; and much more again to make Christian liberty the cloak of sin: that is most damnable. To make religion, to make the truth of God, to make Christian liberty so dearly purchased, a cloak or pretext to sin, or to take occasion to sin by it, is a fearful sin.

But of this Christ does not here speak. This is our bondage, not our freedom, as I shall show later.

It is a spiritual and heavenly freedom of which our text speaks, a freedom purchased by Christ, revealed in the Gospel, and conveyed to the saints of God as the great dowry of Christ to His Church and Spouse. Two great things Christ has entrusted into the hands of His Church — Christian faith and Christian liberty. Just as we are to contend earnestly for the maintenance of the faith (Jude 3), so also for the maintenance of Christian liberty, and that against all who would oppose and undermine it: 'Stand fast therefore in the liberty wherewith Christ hath made us free' (Gal. 5.1). Very like this is the exhortation of the same apostle: 'Ye are bought with a price: be not ye the servants of men' (2 Cor. 7.23). But of this I shall say more hereafter.

In general, then, I say, the freedom into which Christ brings believers is a spiritual, a Divine freedom, a freedom contrasted with their former bondage. If this is clearly understood it will explain what Christian freedom really is.

THE QUALITY OF CHRISTIAN FREEDOM

We come next to inquire what is the quality of this freedom. One quality is mentioned in the text; I shall add two more to it. First, it is a real freedom, not an imaginary or fancied freedom. Too many imagine themselves to be free who are really in bondage. But this is no imaginary freedom; it is a freedom indeed, a true and real freedom. Whom the Son makes free are free indeed.

Again, it is a universal freedom, a freedom which does not leave us partially in bondage. Christian liberty frees a believer from all kinds of previous bondage. But we must beware of taking any part of our liberty for our bondage, or of our bondage for our liberty. Too many do so. We were, then, in bondage to Satan, to sin, to the law, to wrath, to death, to hell. By this privilege we are freed from all. It is a universal freedom, universal in respect of persons — believers; universal in respect of its parts. We are free from all that was, or is any way part of our bondage; free from Satan, from sin, from the law, as I shall show later.

Then, too, it is a constant freedom; a Christian is brought into a condition of freedom, a state of freedom, as previously he was in a state of bondage. Wherever the Lord's jubilee is proclaimed and pronounced in a man's soul, he will never hear again of a return to bondage. He will never again come under bondage to Satan, the law, or aught else. This is implied by Christ in the words: 'The servant abideth not in the house for ever; but the Son abideth ever' (John 8.35). The apostle expresses the same truth under the figure of an allegory when he says: 'Abraham had two sons, the one by a bondmaid, the other by a freewoman' (Gal. 4.22). Here he distinguishes between those who are under the law, and those who are under the Gospel, the children of the bondwoman and those of the free, the heirs of promise and the servants of the law. The one must be cast out, says Paul. Likewise Christ speaks here: 'The servant abides not in the house for ever' (they shall not inherit) 'but the Son abides in the house for ever.' The sons shall inherit, shall enjoy a perpetual freedom, and shall never again return to bondage.

THE BRANCHES OF CHRISTIAN FREEDOM

We come now to consider the third thing propounded, the branches of this Christian freedom. But before I speak of this, I must necessarily tell you that freedom in general has two branches. First, there is inchoate freedom, that is, the freedom we enjoy during the days of our pilgrimage, freedom in grace; second, consummate freedom, that is, the freedom of our Father's house, freedom in glory. We shall speak chiefly of the first-inchoate freedom.

FREEDOM IN ITS NEGATIVE ASPECTS

(i) Freedom from Satan

To begin with, it is dear that believers are free from Satan. Christ has wrested us and delivered us from Satan's hands. We were prisoners to Satan, in his chains, and Christ has brought us deliverance. This is set down by way of a parable in the Gospel of Luke: 'When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils' (ch. 11.21-22). But it is plainly stated in Heb. 2.14, 15: Christ came into the world 'that through death he might destroy him that had the power of death, that is, the devil'. Christ freed us from the wrath of God, from the devil's power, by purchase.

By a strong hand He delivers us from Satan, just as He delivered the children of Israel out of Egypt by a strong hand.

(ii) Freedom from Sin

Secondly, we are freed from sin, by which I mean the guilt, the defilement and the dominion of sin. That none of our sins shall condemn us or bring wrath upon us, Christ interposes Himself between us and wrath, so that no one shall be able to condemn us: 'There is therefore now no condemnation to them which are in Christ Jesus' (Rom. 8.1). Christ Himself shall as soon be called to account for your sin as you yourself.

If you have an interest in Him, sin shall never condemn you, for Christ has made satisfaction for it. 'Those whose standing is in Christ have made satisfaction in Christ to all the requirements of God and His law' (Piscator).

It would not be righteous of God to require payment from Christ, nay, to receive the full satisfaction of Christ, and to require anything from you. This is what God has done: 'He laid on him the iniquity of us all' (Isa. 53.6). This is what Christ has done: He paid God till God said He had enough. He was fully satisfied, fully contented: 'This is my beloved Son, in whom I am well pleased' (Matt. 3.17 and 12.18), that is, 'in whom I am fully satisfied and appeased'. Hence the apostle writes: 'God was in Christ, reconciling the world unto Himself . . . for he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him' (2 Cor. 5.19-21). God was paying Himself out of the blood, scourgings, and sufferings of Christ; and in that, Christ made a full payment. Hence Christ says: 'I send my Spirit, and he will convince the world, as of sin so of righteousness, because I go to the Father and ye see me no more' (John 16.7-10). That is, you shall see Me no more after this fashion. You shall never see Me again as a sufferer, as a satisfier of God's justice for sin. I have completed this work. Indeed we should have seen Christ again if He had not satisfied justice. If the guilt of but one of those sins He bore had remained on Him unsatisfied for, it would have held Him under chains of death and the power of the grave for ever. He could never have risen, much less ascended and gone to the Father, if He had not met the claims of justice to the full. For this reason the apostle throws down a challenge. He sets the death of Christ against whatever sin, Satan, justice, and the law can say: 'Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us' (Rom. 8.33-34). He does not say, Who shall accuse? but, Who shall condemn? Indeed, we may have accusers enough — sin, Satan, conscience, and the rest — but none can condemn. The issues of life and death are not in their hand. And as none of our sins shall condemn us, so none of our sins shall ever bring us into a state of condemnation again, ever put us under the curse or under wrath again.

Likewise, none of our sins can bring upon us the consequences of Divine wrath. We are freed from all miseries, calamities, afflictions, and punishments which are the fruits of sin, so far as they have wrath in them. If you take away the substance, the shadow must needs depart also. Sin is the substance, punishment the shadow that attends it and follows it. Take away sin and then the punishments are also taken away. All God's dispensations are in mercy.

It is agreed by all that eternal punishments can never come upon any of those whom Christ has freed from sin, those whom He has justified. From other punishments that have something of eternal punishment in them, believers are also freed. Nothing in the nature of Divine wrath can touch them. I grant that God does afflict those whose sin He pardons, but there is a great deal of difference in respect of the hand from which the afflictions proceed, the persons who bear the afflictions, the reasons for afflicting, and the ends that God aims at in sending the afflictions, as I shall show later.

It is clear that, so far as afflictions are part of the curse for sin, God does not and cannot afflict His people for sin. Nor does God afflict His people for sin as if such afflictions were payments or satisfactions for sin, and as if God's justice was not fully satisfied for sin by Christ; as if Christ had left something for us to bear by way of satisfaction. The Papists say this (and therefore they perform penances and punish themselves) but so do not we.

Again, so far as afflictions are the sole fruits of sin, God does not bring them upon His people, for in this respect they are part of the curse. Afflictions upon wicked men are penal, a part of the curse; there is nothing medicinal in them; they are the effects of vindictive justice and not of Fatherly mercy. But afflictions which come upon the godly are medicinal in purpose, and are intended to cure them of sin.

Whether, then, we have regard to punishment eternal, spiritual, or temporal, Christ has freed the godly from all: from eternal punishment as the wrath which is due to sin, from spiritual punishment as it is related to eternal, and from temporal as far as it is related to both the others, and as far as it has anything of God's wrath in it.

God has thoughts of love in all He does to His people. The ground of His dealings with us is love (though the occasion may be sin), the manner of His dealings is love, and the purpose of His dealings is love. He has regard, in all, to our good here, to make us partakers of His holiness, and to our glory hereafter, to make us partakers of His glory.

But it is not so in regard to God's punishment of wicked men. Neither is the ground love, nor the manner love, nor the purpose love. All His dealings with them in this respect are parts of the curse and have regard to the demerit of their sin.

Christ has also freed the believer from the dominion of sin: 'Sin shall not have dominion over you' (Rom. 6.14). Why? 'For ye are not under the law, but under grace'. Indeed, while we were under the law, sin had full dominion. It had not only possession of us, but dominion over us. And that dominion was a voluntary, a willing, a free subjection and resignation of ourselves to the motions and services of sin. Then we went down stream, wind, and tide. There was both the power of lust, and lustful inclinations, to carry us: this was the tide, the other was the wind. But now, being under grace, a covenant of grace, and being interested in Christ and set free by Him, we are freed from the dominion and power of sin.

We still have the presence of sin, nay, the stirrings and workings of corruptions. These make us to have many a sad heart and wet eye. Yet Christ has thus far freed us from sin; it shall not have dominion. There may be the turbulence, but not the prevalence of sin. There may be the stirrings of corruption. It was said of Carthage that Rome was mere troubled with it when half destroyed than when whole. So a godly man may be more troubled with sin when it is conquered than when it reigned. Sin will still work, but it is checked in its workings. They are rather workings for life than from life. They are not such uncontrolled workings as formerly. Sin is under command. Indeed, it may get advantage, and may have a tyranny in the soul, but it will never more be sovereign. I say, it may get into the throne of the heart and play the tyrant in this or that particular act of sin, but it shall never more be as a king there. Its reign is over; you will never yield a voluntary obedience to sin. Sin is conquered, though it still has a being within you.

Augustine describes man under four different conditions. Before the law he neither fights nor strives against sin. Under the law he fights but is overcome. Under grace he fights and conquers. But in heaven it is all conquest, and there is no combat more to all eternity. It is our happiness here in grace that there is a conquest, though a daily combat: we fight, but we get the victory; sin shall nevermore have dominion over us. Those sins that were kings are now captives in us; sins that were in the throne are now in chains. What a mercy is this! Others are under the authoritative commands of every passion, of every lust; every sin has command over them; no temptation comes but it conquers. A sinful heart stands ready to entertain every sin that comes with power; it is taken captive at pleasure and with pleasure.

But the believer is free from the dominion of sin. In temptation sin is broken. There is no allowing of sin in the understanding. The soul is not willing to allow of sin as sin under any shape or form. There is no closing with it in the will, no embracing of it in the affections. Its workings are broken and wounded. O believers, you will never be willing captives to sin again; you may be captives, never subjects; sin may tyrannize, never reign. The reign of sin describes a soul under the power of sin and in a state of sin. But sin rather dies than lives in you. A sickly man who is pining away is said rather to be dying than living to live implies a getting of strength, and sin does not do this. It is in a consumptive state, dying daily.

Sin is dead judicially; Christ has sentenced it. Christ has condemned sin in the flesh (Rom. 8.3). Sin met its deathblow in the death of Christ And it is dying actually. As was the case with the house of Saul, it is decreasing every day. But notice that God has chosen to put sin to a lingering death, to a death upon the cross, and this for the greater punishment of sin, that it might die gradually. But also, it is for the further humiliation of saints that they might be put upon the exercise of prayer and cast upon the hold of their faith. It is intended to exercise their faith for the daily breaking of the power of sin and corruption in them.

Thus much then upon our deliverance from sin by Christ.

(iii) Freedom from the Law

Christ has freed us from the law: that is another part of our freedom by Christ. 'Ye are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter' (Rom. 7.6). 'I through the law am dead to the law, that I might live unto God' (Gal. 2.19). 'If ye be led by the Spirit, ye are not under the law' (Gal. 5.18). 'Ye are not under the law, but under grace' (Rom. 6.14). This then is another part of our freedom by Christ: we are freed from the law. What this is we shall now consider.

We are freed from the ceremonial law, which was a yoke which neither we nor our fathers were able to bear (Acts 15.10). Yet this is but a small part of our freedom.

(a) Freedom from the law as a covenant

We are freed from the moral law: freed from it, first, as a covenant, say our divines. It would save a great deal of trouble to say we are freed from the law as that from which life might be expected on the condition that due obedience was rendered. But take it, as do many, in the sense that we are freed from the law as a covenant.

The law may be considered as a rule and as a covenant. When we read that the law is still in force, it is to be understood of the law as a rule, not as a covenant. Again, when we read that the law is abrogated, and that we are freed from the law, it is to be understood of the law as a covenant, not as a rule. But yet in all this it is not yet expressed what covenant it is. The apostle calls it the old covenant (Heb. 8.13) under which they were, and from which we are freed. It could never give us life it cannot now inflict death on us. We are dead to it, and it is now dead to us. We read in Romans 7.1-6: 'The law hath dominion over a man as long as he liveth. For the woman which hath an husband is bound by the law to her husband as long as he liveth; but if the husband be dead, she is loosed from the law of her husband.' Among other interpretations which might be set down, I shall suggest this one only: the law is your husband; you are under subjection to it as you are looking by your subjection to be justified and saved. And until the law as a covenant or husband is dead to you, and you to it (for the apostle makes them both one), you will never look for righteousness and life in another. Until the law kills you, and you are dead to it, you will look for righteousness and life through obedience to it. But when once the law has killed you, and showed you it is dead to you and can do you no good, so that you can expect nothing from it, then will you look for life by Christ alone.

Such was the apostle's own case. He was once one that expected (as well he might) as much good from the law and his obedience to it as any man. Says he: 'I was alive without the law once: but when the commandment came, sin revived and I died. And the commandment, which was ordained to life, I found to be unto death' (Rom. 7.9, 10). That is to say, I found that instead of saving me it killed me; it gave death instead of life. And again he says: 'For sin, taking occasion by the commandment, deceived me, and by it slew me': that is, the law came in with an enlightening, convincing, accusing, condemning power, and laid me on my back, and did clean kill me. I saw I could expect nothing there, nothing from it as a covenant.

As for the apostle, therefore, the law was now dead to him, and could afford him nothing likewise was he also dead to the law. He expected nothing from it afterwards. As he tells us later: 'I through the law am dead to the law, that I might live unto God' (Gal. 2.19): that is, the law having now slain me, I am for ever dead to it. I expect nothing from it as a covenant; all my life is in Christ. I look now to live by another. I through the law, that is, through the convincing, enlightening, condemning, killing power of it, see that it is dead to me and I to it. I can expect nothing from it that is, as a covenant of life and death It is dead to me and I to it, and I look for all from Christ.

Thus are we freed from the law as a covenant I shall speak more largely of this in the answers to the queries later. Mean while we come to deal with other branches of our Christian freedom from the law, the next in order being our freedom from the maledictions and curses of the law.

(b) Freedom from the curses of the law

The law requires two things of them who are under it: either they must obey the precepts, which is impossible with the degree of strictness and rigidness which the law requires (Gal. 3); or they must bear the penalties of the law, which are insupportable. Either they must obey the commands or suffer the curses of the law, either do God's will or suffer God's will in forfeitures of soul and body. In this sad dilemma are those who are under the law as a covenant: 'He that believeth not is condemned already.. . the wrath of God abideth on him' (John 3.18, 36). Unbelievers must needs be under the curses of the law.

But believers are freed from the law as a covenant of life. and death. Therefore they are free from the curses and maledictions of the law, The law has nothing to do with them at touching their eternal state and condition. Hence the words of the apostle: 'There is therefore now no condemnation to them which are in Christ Jesus' (Rom. 8.1), that is, to them who are not under the law, Were you indeed under the law as a covenant, condemnation would meet you, nothing else but condemnation. Though the law is not able to save you, yet it is able to condemn you. Unable to bestow the blessing, yet it can pour the curse upon you: 'As many as are of the works of the law' — that is, those under the law as a covenant, and that look for life and justification thereby — 'are under the curse' (Gal, 3.10). And he continues with the argument: 'For it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them'. It is not possible for a man to obey in all things without falling in any; hence he Is left under the curse. So that I say, if you are under the law, the law is able to condemn you, though it cannot save you (Rom. 8.3).

But Christ has brought freedom to those in Him, freedom from the curses of the law, and that by bearing this curse for them, as it is written: 'Christ hath redeemed us from the curse of the law, being made a curse for us' (Gal. 3.13). The apostle not only says that Christ bore the curse for us, but that He was made a curse for us, for: 'It is written, Cursed is every one that hangeth on a tree'. This is another of the benefits which flow from Christ's work. The believer is freed from the law as a covenant, and so from the curse of the law. The law cannot pass sentence upon him, it cannot condemn him. He is not to be tried in that court. Christ has satisfied the law to the full.

This privilege belongs not only to the present; it lasts for ever. Even though the believer falls into sin, yet the law cannot pronounce the curse on him because, as he is not under the law, he is freed from the curse of the law. A man is never afraid of that obligation which is rendered void, the seals torn off, the writing defaced, nay, not only crossed out and cancelled but torn In pieces. It is thus that God has dealt with the law in the case of believers, as touching its power to curse them, to sentence them and condemn. The apostle tells us: 'He hath blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross' (Col. 2.14). By 'the handwriting of ordinances' I conceive is not meant the ceremonial law alone, but the moral law also, so far as it was against us and bound us over to the curse.

We can here observe the successive steps which the apostle sets out. 'He hath blotted out.' But lest this should not be enough, lest any should say, It is not so blotted out, but it may be read, the apostle adds, 'He took it out of the way'. But lest even this Should not be enough, lest some should say, Yea, but it will be found again and set against us afresh, he adds, 'nailing it to his cross'. He has torn it to pieces, never to be put together again for ever. It can never be that the law has a claim against believers on account of their sins. Indeed it brings in black bills, strong indictments against such as are under it; but it shall never have anything to produce against those who have an interest in Christ. I may say of believers, as the apostle does in another sense, 'Against such there is no law'. As there is no law to justify them, so there is no law to condemn them.

Five reasons why the law cannot condemn the believer

All this the apostle puts plainly: 'Who is he that condemneth? it is Christ that died' (Rom. 8.34). He sets the death of Christ against all the charges that can be brought. It is evident that the court of the law cannot condemn the believer:

(1) Because that court is itself condemned; its curses, judgments, and sentences are made invalid. As men that are condemned have a tongue but no voice, so the law in this case has still a tongue to accuse, but no power to condemn. It cannot fasten condemnation on the believer.

(2) Because he is not under it as a court. He is not under the law as a covenant of life and death. As he is in Christ, he is under the covenant of grace.

(3) Because he is not subject to its condemnation. He is under its guidance, but not under its curses, under its precepts (though not on the legal condition of 'Do this and live'), but not under its penalties.

(4) Because Christ, in his place and stead, was condemned by it that he might be freed: 'Christ hath redeemed us from the curse of the law, being made a curse for us' (Gal. 3.13). It may condemn sin in us, but cannot condemn us for sin.

(5) Because he has appealed from it. We see this in the case of the publican. who was arrested, dragged into the court of justice, sentenced and condemned. But this has no force because he makes his appeal, 'God be merciful to me a sinner' (Luke 18.13). He flies to Christ, and, says the text, 'He went down to his house justified'. So the court of the law (provided that your appeal is just) cannot condemn, because you have appealed to the court of mercy.

True and false appeals from the court of the law

Indeed there are many who make a false appeal. They appeal in part, not wholly, for they trust partly on Christ and partly on themselves. Many appeal to Christ for salvation who do not appeal to Him for sanctification. This is false. Many appeal to Christ before they are brought into the court of the law, before they are humbled, convinced, and condemned by the law. The case of the publican shows what kind of appeal will do a man good. Condemned in the court of the law, he makes his appeal to Christ in the Gospel. Read the words spoken of him: 'He stood afar off, and would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner'. Here was a threefold demeanour, answering to a threefold work within him. First, he stood afar off; this answers to his fear and consternation. Then, he would not so much as lift up his eyes; this answers to his shame and confusion. Again, he smote his breast; this answers to his sorrow and compunction. And being in such a case he then appeals: 'God be merciful to me a sinner'.

In brief, then, if your appeal is a right one and such as will do you good, it must be a total, not a partial, appeal. You must not come to Christ for some relief only, but for all. Christ must have the honour of all. Also, it must be an appeal for grace as well as mercy, for sanctification as well as salvation, an appeal to be made holy by Christ as well as to be made happy by Christ. Again, it must be the appeal of a man and condemned in himself. No man will appeal to another court until he is found guilty and condemned in the former. So here, we cannot appeal to Christ until first we are found guilty and condemned by Moses. This the apostle shows: 'We have proved both Jews and Gentiles to be all under sin; as it is written, There is none righteous, no, not one; there is none that understandeth, none that seeketh after God' (Rom. 3.9-11).

Thus runs the indictment and the accusation of the law, and in verse 19 is found the sentence or judgment upon it, and there the apostle tells us the reason why the law says this: 'That every mouth may be stopped, and all the world may become guilty before God'. It is when the law has accused and sentenced us, when it has stopped our mouths and we become guilty, that the sinner comes to make his appeal from the law as a covenant to Christ as a Saviour. He looks for nothing from justice, but all from mercy. And when he has thus appealed, the law has no more to do with him; he is not under the sentence, the penalties of the law; he is out of the law's reach. The law can take no hold of him for condemnation; he has fled to Christ, and taken sanctuary in Him.

What a privilege is this, to be free from the curses and penalties of the law, so that if the law threatens, Christ promises; if the law curses, Christ blesses. This is a high privilege. If God did but let one spark of His wrath and displeasure fall upon your conscience for sin, you would then know what a mercy it is to be thus freed.

(c) Freedom from the accusations of the law

But now we proceed to consider the freedom which the believer has from the indictments and accusations of the law: 'Who shall lay anything to the charge of God's elect?' (Rom. 8.33). This may be thought a strange question, 'who shall?', but there are several such accusers:

Satan is ready to lay things to their charge. He is called 'the accuser of the saints . . . night and day' (Rev. 12.10). He is the great Calumniator, ever bringing forward bills of indictment against the saints. Sometimes he accuses God to man, as in the case of our first parents, where he charged God with envy to His creatures, as if He had forbidden the tree lest they should become too wise. It is ordinary with Satan, either to accuse God's mercy by telling men they may sin and yet God will be merciful, or to accuse His justice by saying that, if they sin, there is no mercy for them. As he stretches God's justice above the bounds of the Gospel, so he stretches God's mercy above the bounds of His truth.

And as Satan accuses God to man, so he accuses man to God. Sometimes he does this by way of complaint, as appears in the case of Joshua (Zech. 3.1-4). In this fashion he is ever charging crimes home, and introducing bills of indictment against the saints. So that, in all his temptations, we may say, as the man said to Joab when he was asked why he had not killed Absalom: 'Thou thyself didst hear what the king commanded, that Absalom should not be hurt; and if I had done this thing, thou thyself wouldest have been the first to accuse me to the king' (2 Sam. 18.12-13). So may we answer Satan: Thou thyself dost know that God hath forbidden this thing; and if I should have done it, wouldst not thou have been the first to accuse me to God? Such is Satan's way; he is first the tempter to draw us to sin, and then an accuser to accuse us to God for sinning.

At other times Satan uses the method of suspicion and conjecture. It was so in the case of Job. God commends Job; Satan condemns him, as if he knew Job better than God Himself. Nay, and though he could not condemn Job's actions, yet he would quarrel with his affections. Surely, whatever his actions are, yet Job's intentions are not good! This was as much as to tell God that He was deceived in Job; it was as if Satan said, Certainly, whatever Thou thinkest of Job, yet Job doth not serve Thee for nought. He is a mercenary fellow, one that serves Thee for loaves, for belly blessings. Thou hast heaped outward favours on him and hast made a hedge about him, fenced him in with Thy favours so that nothing can annoy him. Thus it is that Satan brings his accusations.

But Satan cannot condemn. The issues of life and death are not in his hands, nor will his accusation against us before God take effect A man who is himself condemned, though he has the voice of accusation, yet he has no power to condemn. His testimony against another is invalid. Satan is a condemned wretch, and all his accusations against the saints before God have no effect. Joshua's case shows this: though the accusation was true that he was clad in filthy garments, yet God would not receive it: 'The Lord rebuke thee, O Satan; is not this a brand plucked out of the fire?' (Zech. 3.2).

But it is not only Satan who accuses us; wicked men may do the same. Sometimes they do so justly, for sins committed, but forgiven, and in this they show their malice and lack of love in not forgetting that which God has forgiven. Sometimes they accuse the godly unjustly, laying to their charge things they never did, as Potiphar's wife accused Joseph of uncleanness because he would not be unclean. David, too, complains that men laid to his charge things he never did; so also, Daniel. But none can condemn the truly godly.

Again, not only Satan and wicked men, but conscience itself may accuse; and then, is it possible for us to say, Who shall lay anything to the charge of God's elect? Conscience, I say, may accuse, sometimes bringing true light, sometimes false information, sometimes reviving old bills cancelled and crossed long ago. In the first case, we are to listen to the accusations of conscience when it charges us truly. Joseph's brethren were accused by their consciences when they were evil intreated in Egypt, and told by them that they were verily guilty of the wrong done to Joseph. After David had numbered the people, his heart smote him. Conscience had not been a bridle, and it was now a whip; it had not been a curb, therefore it was now a scourge. David did not hearken to the warnings, and therefore he feels the lashings of conscience. And when conscience justly accuses us, when it comes in with evidence according to the Word, we must hear it, for there God speaks. If a sun-dial be not set by the sun, it is no matter what it says; but if it is correct by the sun, we must hearken to it. So, if conscience does not speak according to the Word, we need not give heed to its accusations, but if it speaks according to evidence there, it is good to listen to it.

Sometimes conscience charges us falsely. It will perhaps tell us that those things are sin which are not sin. In this case it is an erroneous conscience and we are not to listen to it. At other times conscience will revive old cases, answered and satisfied long ago. Then it is a quarrelsome conscience, like a contentious troublesome fellow at law, and God will deal with it as an honest judge with such a fellow; He casts the charges out of court as matters not worth hearing, or as things that have been settled long ago. These accusations must not take hold of the soul. In this case, I say, when conscience condemns, God is greater than conscience, to acquit and absolve the soul.

But there is a fourth party which is ready to lay sin to the charge of God's people, and that is the law. The law may come as accuser. How then can it be said, 'Who shall lay any. thing to the charge of God's elect?', for if the law may accuse, we cannot be said to be free from the indictments and accusations of the law. I answer thus: if we speak of sins pardoned, neither conscience, nor Satan, nor law, has any right to accuse the people of God. God has justified them, and who then shall accuse?

Indeed, before faith, while we are under the law, we are subject to the accusations, judgments. and sentences of the law. The law not only accuses us then, but its sentence and curse take hold of us. It accuses us, as Christ told them that would not believe in Him, but looked for justification by the law: 'Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust' (John 5.45). The law by which they looked to be justified would accuse them. The law also sentences the sinner, and the sentence and curse take hold of him: 'He that believeth not is condemned already . . . the wrath of God abideth on him' (John 3.18, 36). So that while a man is under the law, before faith and interest in Christ, the law not only accuses but also condemns him.

As for those, however, who have an interest in Christ, the law cannot accuse them of sin committed before grace saved them, because it is pardoned, and thus this accusation is made void. Nor can the law accuse them of sin after grace saved them, sin after pardon. They are not subject to the accusations, arrests, and sentences of the law. The law cannot so accuse believers as to call them into the court of the law; so the word signifies, 'Who shall lay anything to the charge of God's elect?'; or rather, Who shall call them into court? The word not only signifies to accuse, but to summon to court (jus vocare). Yet the believer is freed from the law as a covenant, and hence from its judgments, sentences, condemnations, curses, and accusations. If it sends any of its officers to accuse us and arrest us for sin, we may refuse to obey and to appear in its court, for we are to be tried by another court; we are to be tried by the Gospel. If God's people, when they have sinned. go to the right court, they will both sooner get sorrow for sin, and assurance of the pardon of sin; they will find more sorrow and less dismay for sin.

When I say that we are freed from the accusations of the law, I mean such accusations as are subordinate to condemnation. There is a twofold accusation, first, an accusation leading to conviction and humiliation for sin, second, an accusation resulting in sentence and condemnation for sin. All the accusations of the law against those who are under the law come under the second head. But all its accusations against the godly for sin are with a view to conviction and the humiliation of the godly under it, and so are subordinate to life and salvation. And so I conceive the law may accuse those who are, notwithstanding, the freemen of Christ. It may show them how far they come short of the glory of God, and how far they have wandered from the paths of righteousness, and may accuse them for it; but this results in humiliation, not condemnation. As I shall show hereafter, either this must be so, or else it must be denied that the law is a rule for believers.

But there are two queries that arise here. The first is whether the law may justly accuse us, seeing that we are not under it. Briefly I answer that we are not under its curses, but we are under its commands. We are not under the law for judgment, but we are under the law for conduct. So far as we walk not according to it, as a rule, it has an accusing power, though we are taken from under its condemning power. There is no further power left in the law than is for our good, our humiliation, our edification, and this is intended to lead to our furtherance in grace.

The second query is whether the law is just in its accusations against us, seeing we do not sin. This is founded on the previous query; if it be true that we are freed from the law as a rule or as a direction of life — were this so, it would be our bondage rather than our freedom — then our breaches of the law are not sin. If we are not subject to law, then we do not sin in the breaking of it, any more than we do if we break the laws of Spain or of any other nations, which are no laws to us.

I shall show later the invalidity and the danger of these two queries. In the meantime I must tell you that the law in its directive power remains with the believer. This must needs be plain from the words: 'The law, which was four hundred and thirty years after (the promise), cannot disannul (the promise), that it should make the promise of none effect' (Gal. 3.17). For if the law, as the apostle says, was given 430 years after the promise, then it was given either as a covenant or as a rule. But as a covenant it could not be given, for then God would have acted contrary to Himself, first in giving a covenant of grace and then one of works. Therefore He gave it as a rule, to reveal to us, after our justification by the promise, a rule of walking with God so that in all things we might please Him.

Furthermore, that can never be said to be a part of our freedom which is a part of our bondage; nor can that be said to be part of our bondage which is part of our holiness. But conformity to the law, and subjection to the law of God, is part of our holiness. Therefore it can never be said to be a part of our bondage. There is, indeed, a twofold subjection — the subjection of a son, and the subjection of a slave. We are freed from the one, namely, the subjection of a slave, which was a part of our bondage, but not from the other, namely, the subjection of a son, which is a part of our freedom. But I shall speak of this at greater length in the discourses that follow.

(d) Freedom from the rigour of the law

In the fourth place, observe that the believer is freed from the rigour of the obedience required in the law. He is not freed from the requirement of exact obedience, but from that rigour of obedience which the law required as a condition of salvation.

First, the law not only commanded difficult, but also impossible things of us. It laid a yoke upon us that we could not bear, and it would not, and could not, give us the least assistance towards obedience. As it was with the scribes and Pharisees, who laid heavy yokes and burdens on men's shoulders but would not touch them with one of their fingers, so it is with the law. It lays heavy yokes upon us, but gives us not the least help or necessary strength for fulfilling its requirements. It commands, but gives neither strength nor grace for fulfilment. Therefore divines have compared the rigour of the law to the bondage of Israel under Pharaoh, who required the tale of bricks but supplied no straw. So, too, the law requires the full measure of obedience; it abates nothing in the command: but it gives no help for the fulfilment of it. It answers us in this matter as the priests did Judas, 'See thou to that'.

But now in the Gospel we are freed from impossibilities. Here all things are possible, not in respect of ourselves but in respect of God, who has undertaken to work all our works in us and for us. Chrysostom blessed God that that which God required of him, He had given to him. Indeed, the works of the Gospel are as great as any works of the law, nay, greater, namely, to believe, which is a greater work than to do all the duties of the law. But God has given us more strength; we have communion with the power and strength of Christ. Just as 'without me ye can do nothing' (John 15.5), so 'I can do all things through Christ which strengtheneth me' (Phil. 4.13). A weak Christian and a strong Christ shall be able to do all. Nothing will be too hard for that man who has the strength of Christ to enable him, and the Spirit of Christ to work with him. If God commands the works of an angel, and gives us the strength of an angel, all will be easy. The works commanded may be difficult in respect of Divine imposition, but they are easy in respect of Divine co-operation. The law was a spiritual law, but the Gospel is the law of the Spirit (Rom. 8.2). It therefore enables us to do what it commands to be done. Take one instance. In Romans 6.12, the Spirit enjoins that we should not let sin reign in our mortal bodies. That is the command. Read on in verse 14: 'Sin shall not have dominion over you, for ye are not under the law, but under grace'. There is the promise, linked with the reason for it; as if he had said, Had you been under the law you could not have expected such assistance, but you are under grace, and therefore shall have the power to obey.

Secondly, it belonged to the rigour of the law that the law required obedience in our own persons; it would not allow any to do or to work for us and help in the performance of its requirement. But we are now freed from this rigour, and God will accept of our obedience by another. There was a twofold debt that we owed to God, the debt of sin and the debt of service. These two were both transferred to Christ, and He has fulfilled all righteousness for us, both the obedience and the suffering, so that we are now said to be 'complete in him' (Col. 2.10), though in ourselves we are imperfect.

Thirdly, this belonged to the rigour of the law, that it required universal and actual, as well as personal, obedience, yea, and with such a degree of rigour that if a man failed in one tittle he was lost for ever: 'Cursed is every one that continueth not in all things which are written in the law to do them' (Gal. 3.10). Here was the call for an obedience, personal, universal, actual, constant and perpetual, failure in which in respect of any tittle at any time, brought a man under the curse of the law. AU his desires, all his endeavours, would not serve the turn. If he failed in the least tittle, he was undone for ever. No repentance, no tears, no prayers, no future amends would make up for the failure. The Gospel admits of repentance, but the law will not own it. The law looks for exact obedience in every jot and tittle. From this rigid obedience has God freed the believer. Instead of universal actual obedience, God is pleased to accept of universal habitual obedience, as we find it written: Then shall I not be ashamed, when I have respect unto all thy commandments' (Ps. 119.6). Though there may be failing in action, yet where there is truth of affection, God can own it In the Gospel God accepts affections for actions, endeavours for performance, desire for ability. A Christian is made up of desires, of mournings, thirstings and bewailings: O that my ways were directed! O miserable man that I am! Here is Gospel perfection.

Adam's want was will rather than power, ours rather power than will. There is the will to do, but the lack of power to do. Not that the will is now perfect, for as we cannot do the things we would do (there is flesh in our members), so we cannot will the things we should will (there is flesh in our wills); but yet, I say, the failing of God's people is more from want of power than want of will. There is the will to do, but the power to do is lacking, as says the apostle: 'To will is present with me; but how to perform that which is good I find not' (Rom. 7.18). Yet God has mercy for 'can-nots', but none for 'will-nots'. God can distinguish between weakness and wickedness. While you are under the law, this weakness is your wickedness, a sinful weakness, and therefore God hates it. Under the Gospel He looks not upon the weakness of saints as their wickedness, and therefore He pities them. Sin makes those who are under the law the objects of God's hatred. Sin in a believer makes him the object of God's pity. Men, you know, hate poison in a toad, but pity it in a man. In the one it is their nature, in the other their disease. Sin in a wicked man is as poison in a toad; God hates it and him; it is the man's nature. But sin in a child of God is like poison in a man; God pities him. He pities the saints for sins and infirmities, but hates the wicked. It is the nature of the one, the disease of the other.

Fourthly, This again shows the rigour of the law, that it enforced itself upon the conscience with threats and with terror; but now the Gospel comes otherwise, with beseechings and with love. 'I beseech you, brethren, by the mercies of God' (Rom. 12.1). In the Gospel the spirit is not a spirit of bondage and fear, but a spirit of power and of love (Rom. 8:15; 2 Tim. 1.7). The law urges obedience upon pain of eternal death (Deut. 27.14-26; Gal. 3.10), and enforces its demands by terror, but the Gospel by sweetness and love; all terror is gone. The book of the law was placed between the cherubim and under the mercy-seat, to tell us that, under the Gospel, every law comes now to the saints from the mercy-seat.

All rigour has gone and nothing but sweetness is the motive to it, and the principle of obedience: 'The love of Christ constrains us' (2 Cor. 5.14), as the apostle says. There is nothing more powerful than love. Things impossible to others are easy to them that love. Love knows no difficulties: 'My yoke is easy, my burden is light' (Matt 11.30). Love is an affection that refuses to be put off by duties or difficulties which come between it and the person beloved. Jacob served a hard apprenticeship for Rachel, and yet, says the Scripture, he esteemed seven years 'but a few days, for the love he had to her' (Gen. 29.20). Love shortens time and facilitates labour, When Achilles was asked what enterprises he found the most easy of all he had undertaken in his life, he answered, 'Those which I undertook for a friend.' This is the spirit which God implants in His children, not a spirit of fear, but a spirit of love, which is the spring of all their actions, and which makes those things which otherwise would be tasks and burdens, refreshments and delights. A godly man takes in whatever concerns his happiness by faith, and lays out whatever concerns his duty by love. Faith and love are the all of a Christian. The apostle says so: 'For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love' (Gal. 5.6). Faith, like Mary, sits at the feet of Christ to hear His Word, and love, like Martha, compasses Him about with service. Faith is the great receiver, and love is the great disburser; we take in all by faith and lay out all by love. This, then, is another privilege which believers enjoy; they are freed from the rigour of the law. And there are other privileges also which, because I would hasten on, I shall but name.

(iv) Freedom from obedience to men

In the next place we observe that the believer is not only freed from Satan, from sin, and from the law; he is also freed from obedience to men. We have no lords over us; men are our brethren; and our Lord and Master is in heaven. We find in Scripture a double charge: do not usurp mastership, do not undergo servitude. Consider the first, not to usurp mastership. We read in the Word: 'Be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. . . . Neither be ye called masters: for one is your Master, even Christ' (Matt. 23.8-10)

As for the second, not to undergo servitude, we read: 'Ye are bought with a price; be not ye the servants of men' (1 Cor. 7.23). The meaning is, that we are not to acknowledge any our supreme master, nor are we to give our faith and consciences, nor enthral our judgments, to the sentences, definitions, or determinations of any man or men upon earth, because this would be to make men masters of our faith, which the apostle so much abhorred: 'We are not masters of your faith, but helpers of your joy' (2 Cor. 1.24). There are two kinds of masters, masters according to the flesh, and masters according to the spirit. The first kind you read of in Eph. 6.5-7: 'Servants, be obedient to them that are your masters according to the flesh'. The second kind we read of in Matt. 23.8-10, as already mentioned. To our masters according to the flesh we are to be obedient, so far as appertains to the outward man, in all outward things. But of our souls and consciences, as we have no fathers, so we have no masters upon earth, only our Master and Father which is in Heaven; and in this sense Christ speaks, that we must not absolutely yield up ourselves to be ruled by the will of any, nor enthral our judgments, nor submit our faith and consciences to any power below Christ. It were high usurpation for any to require it; it is to trespass on Christ's Royal Prerogative, and it were no less iniquity for us to render it. Thus much, then, for the fourth branch of our freedom; I may speak more upon it later.

(v) Freedom from death

Again, the believer is freed from death. There are three kinds of death: firstly, a spiritual death, the death of the soul in the body; secondly, a natural death, the death of the body from the soul; thirdly, an eternal death, the death of soul and body for ever. The first and third of these believers do not doubt of; all the question is about the second, namely, natural death, of which I shall say no more than this, that it is the body only that dies, man's inferior part, yet our dust and bones are still united to the Son of God. But the believer is freed from death as a curse. The nature of death is taken away, and therefore the name is changed. It is but called a sleep, and a sleep in Christ, and a gathering to our fathers, a change, a departing. Death is the godly man's wish, the wicked man's fear. Aristippus, being asked in a storm why he did not fear as well as others, answered: 'There is a great difference between us; they fear the torments due to a bad life; I expect the rewards due to a good life.' There is another aspect to a believer's freedom from death — he will not die until the best time. Indeed, none shall die until God's time. What David said to his enemies, so may any man say: 'My times are in thy hand' (Ps. 31.15). But this is not always the best time: you may die with Belshazzar, carousing with Ananias and Sapphira, lying; with the nobleman, unbelieving1 with Julian,2 blaspheming. But this is the privilege of saints, that they shall not die until the best time, not until when, if they were but rightly informed, they would desire to die.

Men cut down weeds at any time, but their corn they will not cut down till the best time. 'You are God's husbandry', says the apostle; you are His wheat, and when you are ripe, when you have done your work, then, and not till then, shall you be gathered into your Master's garner.

(vi) Freedom from the grave

Lastly, believers will be freed from the grave, and this belongs to their consummated freedom. We shall but touch the subject by giving you three conclusions: (1) Though our bodies die and are consumed to dust, yet they shall rise fresh, heavenly and glorious. They shall arise perfect bodies, freed from sickness and all imperfections; spiritual bodies (1 Cor. 15.44), not in regard to substance but in regard to qualities; immortal bodies, never to die more; glorious bodies, every one filled with brightness and splendour, shining as the sun in the firmament (Dan. 12.3; Matt. 13.43). (2) The bodies rise as the same bodies. The same soul shall be re-united to the same individual body. This is a mystery. The philosophers dreamed of a transformation of bodies, or bodies transformed into new shapes; and of a transmigration of souls, or souls flitting into new bodies; but they could never apprehend the truth of this, the resurrection of the body. It was beyond them to think that this same individual and numerical3 body should rise again after being corrupted in water, consumed by fire, converted into earth, dissipated into air, eaten up by fishes and those fishes eaten by men. When Paul disputed this point at Athens, the great philosophers of the Epicureans laughed at him: 'What will this babbler say?' But the Scripture tells us that we shall see Him with these same eyes (Job 19.27). And it agrees with God's justice that the same bodies which have sinned or suffered shall be punished or rewarded. (3) The soul and body shall never be parted more to all eternity. When a believer dies, by death he is freed from death; after this reunion there shall never be separation more.

FREEDOM IN ITS POSITIVE ASPECTS

So far, I have spoken of the negative aspects of Christian freedom.

I shall next speak a little on the positive aspect of the subject, what we are free unto, and will but name a few particulars:

(1) We are freed from a state of wrath and brought to a state of mercy and favour (Eph. 2.1-10).

(2) We are freed from a state of condemnation and brought to a state of justification (Rom. 8.1). Before, we were under the condemnation of the law because we had sinned, and of the Gospel because we believed not. But now there is 'no condemnation', not one condemnation. The law cannot condemn us because we have appealed from it; the Gospel cannot because we are now believers. God condemned sin in Christ that He might justify the sinner by Christ, and cast out condemnation for ever. 'He will bring forth judgment unto victory' (Matt. 12.10). 'He will cast out condemnation for ever' is the way in which an old writer construes the passage, and this sense it will bear.

(3) We are freed from a state of enmity and brought into a state of friendship: 'And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled' (Col. 1.21).

(4) We are freed from a state of death and brought to a state of life: 'You hath he quickened, who were dead in trespasses and sins' (Eph. 2.1).

(5) We are freed from a state of sin and brought into a state of service: 'We being delivered out of the hand of our enemies might serve him without fear' (Luke 1.74). For this reason God discharged the debt of sin that we might render Him the debt of service. He freed us from the bonds of misery that we might take upon us the engagements of duty (Rom. 8.12). After mentioning all the benefits brought to the believer by Christ, he draws this inference: 'Therefore, brethren, we are debtors'. He that thinks not service to be his freedom thinks not sin to be his bondage, and therefore he is in bondage.

(6) We are freed from a state of bondage, a spirit of slavery in service, and brought into a spirit of sonship and liberty in service. As Christ by His blood redeemed us from being slaves, so by His obedience and Spirit He has redeemed us to be sons. Now we are drawn to service, not with cords of fear, but with the bands of love; not by compulsions of conscience, but by the desires of nature (2 Peter 1.4). As the love of God to us was the spring of all His actions to us, so our love to God is the source of all our obedience to Him.

(7) In a word — for we cannot stay to name all — we are freed from death and hell, and brought to life and glory. Heaven is our portion, our inheritance, our mansion house. It was made for us, and we for it; we are vessels prepared for glory (Ram. 9.23). And this is called 'the glorious liberty of the sons of God' (Rom. 8.21; Eph. 1.14). To tell you what you are freed from, and what you shall enjoy hereafter — to take you to the top of Nebo and show you all this Canaan — would make you willing to lay down your bodies there (as did Moses) and go up to enjoy it. But it is far beyond man's power to open this privilege to view, even a little. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God bath prepared for them that love him' (1 Cor. 2.9). Yet this is spoken of grace, and therefore what is glory? Could we but open this up to you, it were even enough to put you into Heaven while you are here upon earth. It is called the New Jerusalem, glory, joy, the Master's joy, the Father's house, the Kingdom of glory, Heaven, Light, Life, Eternal Life. Look but on that one place (2 Cor. 4.17): 'For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory': glory, weight of glory, exceeding weight of glory, more exceeding weight of glory; a far more exceeding weight of glory, nay, a far more exceeding and eternal weight of glory! And this is the glorious liberty of the sons of God! But I must conclude on this matter, because I would not willingly keep you off from that which is to be the chief part of my discourse.

We have thus briefly, as far as the breadth and scope of the subject would allow, finished the three general points which we proposed in the handling of this doctrine — the quality, the nature, and the branches of Christian freedom. I must now come to the application of what I have said, and the largeness of the subject will afford much comfort and caution, much direction and encouragement to the people of God. But I have other work to do first.

Notes

1. The reference seems to be to 2 Kings 7. 19-20.

2. Roman Emperor (at Constantinople), 361-3; known to history as Julian the Apostate.

3. Numerical — identical

Sanctification

by Thomas Watson

'For this is the will of God, even your sanctification.' 1 Thess iv 3.

The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part.

I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out 'the old leaven.' 1 Cor v 7. Though it takes not away the life, yet it takes away the love of sin.

II. A positive part, which is the spiritual refining of the soul; which in Scripture is called a 'renewing of our mind,' Rom xii 2, and a 'partaking of the divine nature.' 2 Pet 14. The priests in the law were not only washed in the great layer, but adorned with glorious apparel. Exod xxviii 2; so sanctification not only washes from sin, but adorns with purity.

What is sanctification?

It is a principle of grace savingly wrought, whereby the heart becomes holy, and is made after God's own heart. A sanctified person bears not only God's name, but his image. In opening the nature of sanctification, I shall lay down these seven positions:—

(1.) Sanctification is a supernatural thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. 'I am the Lord which sanctify you.' Lev xxi 8. Weeds grow of themselves. Flowers are planted. Sanctification is a Rower of the Spirit's planting, therefore it is called, 'The sanctification of the Spirit.' 1 Pet 12.

(2.) Sanctification is an intrinsic thing; it lies chiefly in the heart. It is called 'the adorning the hidden man of the heart.' 1 Pet iii 4. The dew wets the leaf, the sap is hid in the root; so the religion of some consists only in externals, but sanctification is deeply rooted in the soul. 'In the hidden part thou shalt make me to know wisdom.' Psalm li 6.

(3.) Sanctification is an extensive thing: it spreads into the whole man. 'The God of peace sanctify you wholly.' 1 Thess v 23. As original corruption has depraved all the faculties — 'the whole head is sick, the whole heart faint,' no part sound, as if the whole mass of blood were corrupted —so sanctification goes over the whole soul. After the fall, there was ignorance in the mind; but in sanctification, we are 'light in the Lord.' Eph v 8. After the fall, the will was depraved; there was not only impotence to good, but obstinacy. In sanctification, there is a blessed pliableness in the will; it symbolizes and comports with the will of God. After the fall, the affections were misplaced on wrong objects; in sanctification, they are turned into a sweet order and harmony, the grief placed on sin, the love on God, the joy on heaven. Thus sanctification spreads itself as far as original corruption; it goes over the whole soul: 'the God of peace sanctify you wholly.' He is not a sanctified person who is good only in some part, but who is all over sanctified; therefore, in Scripture, grace is called a 'new man,' not a new eye or a new tongue, but a 'new man.' Col iii 10. A good Christian, though he be sanctified but in part, yet in every part.

(4.) Sanctification is an intense and ardent thing. Qualitates sunt in subjecto intensive [Its properties burn within the believer]. 'Fervent in spirit.' Rom xii ii. Sanctification is not a dead form, but it is inflamed into zeal. We call water hot, when it is so in the third or fourth degree; so he is holy whose religion is heated to some degree, and his heart boils over in love to God.

(5.) Sanctification is a beautiful thing. It makes God and angels fall in love with us. 'The beauties of holiness.' Psa cx 3. As the sun is to the world, so is sanctification to the soul, beautifying and bespangling it in God's eyes. That which makes God glorious must needs make us so. Holiness is the most sparkling jewel in the Godhead. 'Glorious in holiness.' Exod xv ii. Sanctification is the first fruit of the Spirit; it is heaven begun in the soul. Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower. Holiness is the quintessence of happiness.

(6.) Sanctification is an abiding thing. 'His seed remaineth in him.' 1 John iii 9. He who is truly sanctified, cannot fall from that state. Indeed, seeming holiness may be lost, colours may wash off, sanctification may suffer an eclipse. 'Thou hast left thy first love.' Rev ii 4. True sanctification is a blossom of eternity. 'The anointing which ye have received abideth in you.' 1 John ii 27. He who is truly sanctified can no more fall away than the angels which are fixed in their heavenly orbs.

(7.) Sanctification is a progressive thing. It is growing; it is compared to seed which grows: first the blade springs up, then the ear, then the ripe corn in the ear; such as are already sanctified may be more sanctified. 2 Cor vii 1. Justification does not admit of degrees; a believer cannot be more elected or justified than he is, but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase, and faith to increase. Col i 10; 2 Cor x 15. A Christian is continually adding a cubit to his spiritual stature. It is not with us as it was with Christ, who received the Spirit without measure; for Christ could not be more holy than he was. We have the Spirit only in measure, and may be still augmenting our grace; as Apelles, when he had drawn a picture, would be still mending it with his pencil. The image of God is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively colours. Sanctification is progressive; if it does not grow, it is because it does not live. Thus you see the nature of sanctification.

What are the counterfeits of sanctification?

There are things which look like sanctification, but are not.

(1.) The first counterfeit of sanctification is moral virtue. To be just, to be temperate, to be of a fair deportment, not to have one's escutcheon blotted with ignominious scandal is good, but not enough: it is not sanctification. A field-flower differs from a garden-flower. Heathens have attained to morality; as Cato, Socrates, and Aristides. Civility is but nature refined; there is nothing of Christ there, and the heart may be foul and impure. Under these fair leaves of civility the worm of unbelief may be hid. A moral person has a secret antipathy against grace: he hates vice, and he hates grace as much as vice. The snake has a fine colour, but a sting. A person adorned and cultivated with moral virtue, has a secret spleen against sanctity. The Stoics who were the chief of the moralized heathens, were the bitterest enemies Paul had. Acts xvii 18.

(2.) The second counterfeit of sanctification is superstitious devotion. This abounds in Popery; adorations, images, altars, vestments, and holy water, which I look upon as a religious frenzy, and is far from sanctification. It does not put any intrinsic goodness into a man, it does not make a man better. If the legal purifications and washings, which were of God's own appointing, did not make those who used them more holy; and the priests, who wore holy garments, and had holy oil poured on them, were not more holy without the anointing of the Spirit; then surely those superstitious innovations in religion, which God never appointed, cannot contribute any holiness to men. A superstitious holiness costs no great labour; there is nothing of the heart in it. If to tell over a few beads, or bow to an image, or sprinkle themselves with holy water were sanctification, and all that is required of them that should be saved, then hell would be empty, none would come there.

(1.) The third counterfeit of sanctification is hypocrisy; when men make a pretence of that holiness which they have not. As a comet may shine like a star, a lustre may shine from their profession that dazzles the eyes of the beholders. 'Having a form of godliness, but denying the power.' 2 Tim iii 5. These are lamps without oil; whited sepulchres, like the Egyptian temples, which had fair outsides, but within spiders and apes. The apostle speaks of true holiness. Eph iv 24, implying that there is holiness which is spurious and feigned. 'Thou hast a name to live, but art dead;' Rev iii 1; like pictures and statues which are destitute of a vital principle. 'Clouds without water.' Jude 12. They pretend to be full of the Spirit, but are empty clouds. This show of sanctification is a self-delusion. He who takes copper instead of gold, wrongs himself; the most counterfeit saint deceives others while he lives, but deceives himself when he dies. To pretend to holiness when there is none is a vain thing. What were the foolish virgins better for their blazing lamps, when they wanted oil? What is the lamp of profession without the oil of saving grace? What comfort will a show of holiness yield at last? Will painted gold enrich? painted wine refresh him that is thirsty? or painted holiness be a cordial at the hour of death? A pretence of sanctification is not to be rested in. Many ships, that have had the name of the Hope, the Safeguard, the Triumph, have been cast away upon rocks; so, many who have had the name of saints, have been cast into hell.

(4.) The fourth counterfeit of sanctification is restraining grace, when men forbear vice, though they do not hate it. This may be the sinner's motto, 'Fain I would, but I dare not.' The dog has a mind to the bone, but is afraid of the cudgel; so men have a mind to lust, but conscience stands as the angel, with a flaming sword, and affrights: they have a mind to revenge, but the fear of hell is a curb-bit to check them. There is no change of heart; sin is curbed, but not cured. A lion may be in chains, but is a lion still.

(5.) The fifth counterfeit of sanctification is common grace, which is a slight, transient work of the Spirit, but does not amount to conversion. There is some light in the judgment, but it is not humbling; some checks in the conscience, but they are not awakening. This looks like sanctification, but is not. Men have convictions wrought in them, but they break loose from them again, like the deer, which, being shot, shakes out the arrow. After conviction, men go into the house of mirth, take the harp to drive away the spirit of sadness, and so all dies and comes to nothing.

Wherein appears the necessity of sanctification?

In six things: (1.) God has called us to it. 'Who hath called us to glory and virtue; 2 Pet 3; to virtue, as well as glory. 'God hath not called us to uncleanness, but unto holiness.' 1 Thess iv 7. We have no call to sin, we may have a temptation, but no call; no call to be proud, or unclean; but we have a call to be holy.

(2.) Without sanctification there is no evidencing our justification. Justification and sanctification go together. 'But ye are sanctified, but ye are justified.' 1 Cor vi 11. 'Pardoning iniquity,' Mic vii 18; there is justification. 'He will subdue our iniquities,' V 19; there is sanctification. 'Out of Christ's side came blood and water,' John xix 34; blood for justification; water for sanctification. Such as have not the water out of Christ's side to cleanse them, shall never have the blood out of his side to save them.

(1.) Without sanctification we have no title to the new covenant. The covenant of grace is our charter for heaven. The tenure of the covenant is, That God will be our God. But who are interested in the covenant, and may plead the benefit of it? Sanctified persons only. 'A new heart will I give you, and I will put my Spirit within you, and I will be your God.' Ezek xxxvi 26. If a man makes a will, none but such persons as are named in the will can lay claim to the will; so God makes a will and testament, but it is restrained and limited to such as are sanctified; and it is high presumption for any one else to lay claim to the will.

(4.) There is no going to heaven without sanctification. 'Without holiness no man shall see the Lord.' Heb XII 14. God is a holy God, and he will suffer no unholy creature to come near him. A king will not suffer a man with plague-sores to approach into his presence. Heaven is not like Noah's ark, where the clean beasts and the unclean entered. No unclean beasts come into the heavenly ark; for though God suffer the wicked to live awhile on the earth, he will never suffer heaven to be pestered with such vermin. Are they fit to see God who wallow in wickedness? Will God ever lay such vipers in his bosom? 'Without holiness no man shall, see the Lord.' It must be a clear eye that sees a bright object: only a holy heart can see God in his glory. Sinners may see God as an enemy, but not as a friend; may have an affrighting vision of him, but not a beatific vision; they may see the flaming sword, but not the mercy seat. Oh then, what need is there of sanctification!

(5.) Without sanctification all our holy things are defiled. 'Unto them that are defiled is nothing pure.' Tit i 15. Under the law, if a man who was unclean by a dead body carried a piece of holy flesh in his skirt, the holy flesh would not cleanse him, but it would be polluted by him. Hag ii 12, 13. This is an emblem of a sinner's polluting his holy offering. A foul stomach turns the best food into ill humours; so an unsanctified heart pollutes prayers, alms, sacraments. This evinces the necessity of sanctification. Sanctification makes our holy things accepted. A holy heart is the altar which sanctifies the offering; if not to satisfaction, to acceptation.

(6.) Without sanctification we can show no sign of our election. 2 Thess ii 13. Election is the cause of our salvation, sanctification is our evidence. Sanctification is the earmark of Christ's elect sheep.

What are the signs of sanctification?

First, such as are sanctified can remember a time when they were unsanctified. Tit iii 3. We were in our blood, and then God washed us with water, and anointed us with oil. Ezek xvi 9. Those trees of righteousness that blossom and bear almonds, can remember when they were like Aaron's dry rod, not one blossom of holiness growing. A sanctified soul can remember when it was estranged from God through ignorance and vanity, and when free grace planted this flower of holiness in it.

A second sign of sanctification is the indwelling of the Spirit. 'The Holy Ghost which dwelleth in us.' 2 Tim i 14. As the unclean spirit dwells in the wicked and carries them to pride, lust, revenge — the devil enters into these swine, Acts v 3 — so the Spirit of God dwells in the elect, as their guide and comforter. The Spirit possesses the saints. God's Spirit sanctifies the fancy, causing it to mint holy thoughts; and sanctifies the will by putting a new bias upon it, whereby it is inclined to good. He who is sanctified has the influence of the Spirit, though not the essence.

A third sign of sanctification is an antipathy against sin. Psa cxix 104. A hypocrite may leave sin, yet love it; as a serpent casts its coat, but keeps its sting; but a sanctified person can say he not only leaves sin, but loathes it. As there are antipathies in nature between the vine and laurel, so in a sanctified soul there is a holy antipathy against sin; and antipathies can never be reconciled. Because a man has an antipathy against sin, he cannot but oppose it, and seek the destruction of it.

A fourth sign of sanctification is the spiritual performance of duties, with the heart, and from a principle of love. The sanctified soul prays out of a love to prayer, and 'calls the Sabbath a delight.' Isa lviii 13. A man may have gifts to admiration; he may speak as an angel dropped out of heaven, yet he may be carnal in spiritual things; his services may not come from a renewed principle, nor be carried upon the wings of delight in duty. A sanctified soul worships God in the Spirit. 1 Pet ii 5. God judges not of our duties by their length, but by the love from which they spring.

A fifth sign is a well-ordered life. 'Be ye holy in all manner of conversation.' 1 Pet i 15. Where the heart is sanctified the life will be so too. The temple had gold without as well as within. As in a piece of coin there is not only the king's image within the ring, but his superscription without; so where there is sanctification, there is not only God's image in the heart, but a superscription of holiness written in the life. Some say they have good hearts, but their lives are vicious. 'There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.' Prov xxx 12. If the water be foul in the bucket, it cannot be clean in the well. 'The king's daughter is all glorious within.' Psa xlv 13. There is holiness of heart. 'Her clothing is of wrought gold.' There is holiness of life. Grace is most beautiful when its light so shines that others may see it; this adorns religion, and makes proselytes to the faith.

A sixth sign is steadfast resolution. He is resolved never to part with his holiness. Let others reproach it, he loves it the more. Let water be sprinkled on the fire, it burns the more. He says, as David, when Michal reproached him for dancing before the ark, 'If this be to be vile, I will yet be more vile.' 2 Sam vi 22. Let others persecute him for his holiness, he says as Paul, 'None of these things move me.' Acts xx 24. He prefers sanctity before safety, and had rather keep his conscience pure than his skin whole. He says as Job, 'My integrity I will hold fast, and not let it go,' xxvii 6. He will rather part with his life than his conscience.

Use one: The main thing a Christian should look after is sanctification. This is the unum necessarium, 'the one thing needful.' Sanctification is our purest complexion, it makes us as the heaven, bespangled with stars; it is our nobility, by it we are born of God, and partake of the divine nature; it is our riches, therefore compared to rows of jewels, and chains of gold. Cant i 10. It is our best certificate for heaven. What evidence have we else to show? Have we knowledge? So has the devil. Do we profess religion? Satan often appears in Samuel's mantle, and transforms himself into an angel of light. But our certificate for heaven is sanctification. Sanctification is the first-fruits of the Spirit; the only coin that will pass current in the other world. Sanctification is the evidence of God's love. We cannot know God's love by giving us health, riches, success; but by drawing his image of sanctification on us by the pencil of the Holy Ghost it is known.

Oh the misery of such as are destitute of a principle of sanctification! They are spiritually dead. Eph ii 1. Though they breathe, yet they do not live. The greatest part of the world remains unsanctified. 'The world lies in wickedness.' 1 John v 19. That is, the major par' of the world. Many call themselves Christians, but blot out the word saints. You may as well call him a man who wants reason, as him a Christian who wants grace. Nay, which is worse, some are buoyed up to such a height of wickedness, that they hate and deride sanctification. They hate it. It is bad to want it, it is worse to hate it. They embrace the form of religion, but hate the power. The vulture hates sweet smells, so do they the perfumes of holiness. They say in derision, These are your holy ones! To deride sanctification argues a high degree of atheism, and is a black brand of reprobation. Scoffing Ishmael was cast out of Abraham's family, Gen xxi 9; and such as scoff at holiness shall be cast out of heaven.

Use two: Above all things pursue after sanctification. Seek grace more than gold. 'Keep her, for she is thy life.' Prov iv 13.

What are the chief inducements to sanctification?

(1.) It is the will of God that we should be holy, as saith the text, 'This is the will of God, your sanctification.' As God's word must be the rule, so his will, the reason of our actions. This is the will of God, our sanctification. Perhaps it is not the will of God we should be rich, but it is his will that we should be holy. God's will is our warrant.

(2.) Jesus Christ has died for our sanctification. Christ shed his blood to wash off our impurity. The cross was both an altar and a layer. 'Who gave himself for us to redeem us from all iniquity.' Tit ii 14. If we could be saved without holiness, Christ needed not have died. Christ died, not only to save us from wrath, but from sin.

(3.) Sanctification makes us resemble God. It was Adam's sin that he aspired to be like God in omniscience, but we must endeavour to be like him in sanctity. It is a clear glass in which we can see a face; it is a holy heart in which something of God can be seen. Nothing of God can be seen in an unsanctified man, but you may see Satan's picture in him. Envy is the devil's eye, hypocrisy his cloven foot; but nothing of God's image can be seen in him.

(4.) Sanctification is that which God bears a great love to. Not any outward ornaments, high blood, or worldly grandeur, draws God's love, but a heart embellished with holiness does. Christ never admired anything but the beauty of holiness: he slighted the glorious buildings of the temple, but admired the woman's faith, and said, 'O woman, great is thy faith.' Amor fundatur similitudine. As a king delights to see his image upon a piece of coin, so where God sees his likeness he gives his love. The Lord has two heavens to dwell in, and the holy heart is one of them.

(5.) Sanctification is the only thing that makes us differ from the wicked. God's people have his seal upon them. 'The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.' 2 Tim ii 19. The godly are sealed with a double seal, a seal of election, 'The Lord knoweth who are his,' and a seal of sanctification, 'Let every one that nameth the name of Christ depart from iniquity.' This is the name by which God's people are known, 'The people of thy holiness.' Isa lxiii 18. As chastity distinguishes a virtuous woman from a harlot, so sanctification distinguishes God's people from others. 'Ye have received an unction from the Holy One.' 1 John ii 20.

(6.) It is as great a shame to have the name of a Christian, yet want sanctity, as to have the name of a steward and want fidelity; or the name of a virgin, and want chastity. It exposes religion to reproach, to be baptized into the name of Christ while unholy, and to have eyes full of tears on a sabbath, and on a weekday eyes full of adultery: 2 Pet ii 14; to be so devout at the Lord's table, as if men were stepping into heaven, and so profane the week after, as if they came out of hell; to have the name of Christians while unholy is a scandal to religion, and makes the ways of God evil spoken of.

(7.) Sanctification fits for heaven: 'Who hath called us to glory and virtue.' 2 Pet i 3. Glory is the throne, and sanctification is the step by which we ascend to it. As you first cleanse the vessel, and then pour in the wine; so God first cleanses us by sanctification, and then pours in the wine of glory. Solomon was first anointed with oil, and then was a king. 1 Kings i 39. First God anoints us with the holy oil of his Spirit, and then sets the crown of happiness upon our head. Pureness of heart and seeing God are linked together. Matt v 8.

How may sanctification be attained?

(1.) Be conversant in the word of God. 'Sanctify them through thy truth.' John xvii 17. The word is both a glass to show us the spots of our soul, and a layer to wash them away. The word has a transforming virtue in it; it irradiates the mind, and consecrates the heart.

(2.) Get faith in Christ's blood. 'Having purified their hearts by faith.' Acts xv 9. She in the gospel who touched the hem of Christ's garment was healed. A touch of faith purifies. Nothing can have a greater force upon the heart, to sanctify it, than faith. If I believe Christ and his merits are mine, how can I sin against him? Justifying faith does that in a spiritual sense which miraculous faith does, it removes mountains, the mountains of pride, lust, envy. Faith and the love of sin are inconsistent.

(3.) Breathe after the Spirit. It is called 'the sanctification of the Spirit.' 2 Thess ii 13. The Spirit sanctifies the heart, as lightning purifies the air, and as fire refines metals. Omne agens generat sibi simile. [The Spirit at work generates its own likeness everywhere.] The Spirit stamps the impression of its own sanctity upon the heart, as the seal prints its likeness upon the wax. The Spirit of God in a man perfumes him with holiness, and makes his heart a map of heaven.

(4.) Associate with sanctified persons. They may, by their counsel, prayers, and holy example, be a means to make you holy. As the communion of saints is in our creed, so it should be in our company. 'He that walketh with the wise shall be wise.' Prov xiii 20. Association begets assimilation.

(5.) Pray for sanctification. Job propounds a question. 'Who can bring a clean thing out of an unclean?' Job xiv 4. God can do it. Out of an unholy heart he can produce grace. Oh! make David's prayer your own, 'Create in me a clean heart, O God.' Psa li 10. Lay thy heart before the Lord, and say, Lord, my unsanctified heart pollutes all it touches. I am not fit to live with such a heart, for I cannot honour thee; nor die with such a heart, for I cannot see thee. Oh create in me a new heart! Lord, consecrate my heart, and make it thy temple, and thy praises shall be sung there for ever.

Use three: Has God brought a clean thing out of an unclean? has he sanctified you? Wear this jewel of sanctification with thankfulness. 'Giving thanks to the Father, who hath made us meet for the inheritance,' &c. Col 12. Christian, thou couldst defile thyself, but not sanctify thyself; but God has done it, he has not only chained up sin, but changed thy nature, and made thee as a king's daughter, all glorious within. He has put upon thee the breastplate of holiness, which, though it may be shot at, can never be shot through. Are there any here that are sanctified? God has done more for you than millions, who may be illumined, but are not sanctified. He has done more for you than if he had made you the sons of princes, and caused you to ride upon the high places of the earth. Are you sanctified? Heaven is begun in you; for happiness is nothing but the quintessence of holiness, Oh, how thankful should you be to God! Do as that blind man in the gospel did after he had received his sight, who 'followed Christ, glorifying God.' Luke xviii 43. Make heaven ring with God's praises.

Sanctification and Good Works

by R. L Dabney

Syllabus for Lecture 56:

1. State the usages and meanings of original words rendered "sanctify," and the nature and extent of sanctification.

Shorter Cat., Qu. 35. Conf. of Faith, ch. 13, 16. Lexicons. Turrettin, Loc. XV2, ch. 1. Hodge, Theol., pt. 12, ch. 18, 1, 2 3. Dick, Lecture 74.

2. How is sanctification distinguished from, and how related to justification and regeneration?

Turrettin, Qu. 1, 9 to end. Dick as above. Hill, bk. 5, ch. 4, Knapp, 116, 126. Ridgley, Qu. 78.

3. Who is the Agent, and what the means of sanctification?

Dick, Lect. 75. Ridgley. Qu. 75

4. Is sanctification ever perfect in this life? Consider views of Pelagians, Socinians, Wesleyans and recent advocates of "Higher Life."

Turrettin as above, Qu. 2. Hodge, Theol. as above, 7, 8. Dick. Lecture 74.

Hill, bk. 5, ch. 4, 3. Ridgley, Qu. 78. Watson's Theo. Inst., ch. 29.

5. What is the Subject of Sanctification, man's fallen Nature, or something else? And are Sanctification and mortification of sin progressive?

"Notes on Genesis," by C. H. M. of Dublin, p. 200, etc. "Waymarks in the Wilderness," by Jas. Inglis, Vol. I, p. 10; Vol. 12, pp. 75–332; Vol. 5, pp. 29, 37, etc:, Dr. John Owen, on Indwelling Sin.

6. What constitutes an Evangelical Good Work? Are any works of the natural man godly works?

Turrettin, Loc. XV2, Qu. 4. Dick, Lecture 76. Hill, bk. 5, ch. 4. Hodge's Theol. pt. 12, ch. 8, 4.

7. Can man merit of God, by works? What the Doctrine of Rome concerning congruous and condign Merit?

Turrettin, Qu. 5. Hill, as above 2. Knapp, 108, 125. Hodge as above.

8. State and refute the Papal Doctrine of Concilia Perfectionist, and Supererogation.

Th. Aquinas, Pars Prima Secundae, Qu. 108. Suppl, Qu. 13. Turrettin, Loc. 11, Qu. 4. Knapp, 125. Hill as above. Hodge as above.

9. What the standard for our sanctification? Show the value and relation of Christ's example thereto.

Dick. Lect. 75. Knapp, 117. Chalmer's Theol, Inst. Vol. 2, ch. 10.1. Definition of "Sanctify"

In discussing this subject, we turn again to Scripture to settle the meaning of the word. In the Old Testament we find the word vd'q; used in the piel and hiphil, to express sanctification. In its lowest sense, it seems to mean simply separation to a particular purpose, and that purpose not sacred, (Jer. 22:7). More frequently it is used in the sense of consecrate, or dedicate as priests, utensils, the Sabbath day, where the idea is that of setting apart to a holy use. See (Ex. 28:41; Deut. 5:12). But in its proper sense, it means to cleanse away ceremonial, and, especially, moral pollution. (2 Sam. 11:4) (Num. 15:40). Kindred to this is the sense where God is said to sanctify Himself, or to be sanctified by His people—i. e., , declaratively (Ezek. 38:23).

Use of Word In New Testament.

In the Greek Scriptures agiazw is used clearly in all the above senses, to separate, to consecrate, to purify morally, and to declare God's holiness. There is a use of this verb, of which the clearest instances are seen in the Epistle to the Hebrews, especially (Heb. 2:11; 10;14; 13:12), compared with (Heb. 1:3). Dr. Sampson here renders the word popularly by "redeem." Sin carries two consequences—guilt and pollution—(nearly associated in the mind of a Hebrew). From the former, Christ's blood cleanses, from the latter, His Spirit. When Christ is said to "sanctify" us by His blood, His sacrifice, etc., it is the former element, cleansing away of guilt, which is intended prominently. This is evident from the fact that the verb is used by the Septuagint as the rendering for rP, ûi, which is strengthened by the fact that the kindred word katarizw used for propitiation; e. g., (1 John 1:7). See Sampson on (Heb. 1:3; 2:11).

Sanctification Is of the Soul. Proofs.

Sanctification, in the gospel sense, means then, not only cleansing from guilt, though it presupposes this, nor only consecration, though it includes this, nor only reformation of morals and life, though it produces this; but, essentially, the moral purification of the soul. This is the great idea to which all the ceremonial sanctity of the typical dispensation pointed; (Ps. 51:6, 7; 25:4, etc.,) and it is yet more emphatically and prominently expressed in the New Testament word agiazw . In our discussions with Pelagians, we have already shown that their idea is erroneous, viz.: that holiness can only be acted by man. We have proved that there must be a previous spring in the principles of the soul, and the dispositions which dictate volitions; otherwise volitions formally right can have no true holiness. Outward reformation cannot, then, be sanctification; because the former can only be the consequence thereof; as is well stated in Turrettin, and is clearly implied by (Matt. 12:33, 34, etc.). This important practical truth may be farther supported by considering, (b) that holiness in man must be conceived as the counterpart of sin. (The Pelagian admits this). But sin is both original and actual. Sin of heart is the fountain of the sin of life. Hence, it is fair to infer, as our Savior does, in fact, in the places cited, that sanctification has its seat in the heart. (c) This appears also by the fact, which none will deny, that infants may be subjects of sanctification. They cannot act a sanctification. (d) Again, the synonymous phrases all speak of "a clean heart," of "circumcising the heart," etc. And last, the Scriptures are emphatic in their assertions. (1 Thess. 5:23); (Eph. 4:23, 24); (Gal. 5:24); (Titus 3:5); (Luke 17:21); (Rom. 14:17).

Sanctification Is of the Whole Person. In What Sense of Other Parts Than the Heart?

When we inquire after the extent of sanctification, or the parts of the human person affected by it, the Catechism answers, that we are renewed "in the whole man." In (1 Thess. 5:23), the Apostle expresses the same idea of completeness, by employing the three comprehensive terms of the Platonic psychology current in his day, (not meaning to endorse that scheme). Now, when we analyze that element of human character and of human action, in which moral quality resides, we are compelled to say that, strictly speaking, it is only in the state and actings of man's active powers. If there is neither emotional activity nor choice involved in any human act, that act has no moral character. Hence, in strictness of speech, the true seat of sanctification is the will: the human soul in that class of its actings expressed in Scripture by the word heart. But the Apostle is writing popularly, and not scientifically. The emotional and voluntary capacity of the soul is not a different member, or department of it, from the intellectual. It is the one indivisible unit, acting in different modes.

The Soul Has No Parts.

It is the soul which is sanctified, and not a faculty thereof. True, that sanctification is only a moral change of the soul, in its essence; but in its results, it modifies every acting of the soul, whether through intellect, appetite, or corporeal volition. Every one would consider that he was speaking with sufficient accuracy in using the words "a wicked thought." Now, in the same sense in which a thought can be wicked, in that sense the power of thinking can be sanctified. What is that sense? A thought is wicked, not because the faculty of thinking, or pure intellection, is the seat of moral quality, abstractly considered; but because the soul that thinks, gives to that thought, by the concurrence of its active or emotional, or voluntary power, a complex character, in which complex there is a wrong moral element. To sanctify the intellect, then, is to sanctify the soul in such a way that in its complex acts, the moral element shall be right instead of wrong. So we speak, with entire propriety, of a "wicked blow." The bones, skin, and muscles, which corporeally inflicted it, are the unreasoning and passive implement of the soul that emitted the volition to strike. But our members are sanctified, when the volitions which move them are holy; and when the impressions of sense and appetite, of which they are the inlets, become the occasions of no wrong feelings or volitions.

Sanctification of the Body Not Asceticism?

The sanctification of our bodies consists, therefore, not in the ascetic mortification of our nerves, muscles, glands, etc., but in the employment of the members as the implements of none but holy volitions, and in such management and regulations of the senses, that they shall be the inlets of no objective, or occasional causes of wrong feeling. This will imply, of course, strict temperance, continence, and avoidance of temptation to the sinful awakening of appetite, as well as the preservation of muscular vigour, and healthy activity, by self denial and bodily hardihood. (1 Cor. 9:27); (2 Pet. 2:14); (James 3:2). But the whole theory of asceticism is refuted by the simple fact, that the soul is the seat of holiness; and that the body is only indirectly holy or unholy, as it is the tool of the soul. The whole delusion, so far as it has sought a Scriptural support, rests on the mistake of the meaning of the word "flesh," "caro ," "sarx ," which the sacred writers use to mean depraved human nature; not the body. What those fleshly members are, which sanctification mortifies, may be seen in (Col. 3:5); (Gal. 5:19–21).

2. Relation of Sanctification To New Birth and Justification.

Sanctification only matures what regeneration began. The latter sprouted the seed of grace, the former continues its growth, until there appears first the blade, then the ear, then the full corn in the ear. The agent and influences are therefore the same.

In the order of production, justification precedes sanctification; for one of the benefits received by the justified believer, in virtue of his acceptance, is sanctifying grace. While the two graces are practically inseparable, still their discrimination is of the highest importance; for it is by confounding the two that Rome has re–introduced her theory of justification, by self–righteousness. Hence, let the student remember, that the results of the two graces are different. Justification removes the guilt of sin, sanctification its pollution. Justification changes only our legal relations, sanctification our actual moral condition. Justification is an act, sanctification is a process; the one is instantaneous and complete in all, the other is imperfect in its degree in all, unequal in different Christians, and is increased throughout life. Justification takes place in God's court, sanctification in the sinner's own breast.

Sanctification Essential To Salvation.

The necessary and uniform connection between the two has been argued substantially in the last lee lecture on Justification, and to that the student is referred. But the proposition is of such prime importance, that it will not be amiss, in closing this head, to state the points of our argument in somewhat different order.

(a.) The Covenant of Grace embraces both (Jer. 31:33); (Rom. 8:30).

(b.) The sanctity of the divine nature requires it (1 Pet. 1:15, 16).

(c.) The connection appears inevitable from the offices of Christ; for He is King, as well as Priest, to all His people (Rom. 8:29; 6:11); (Titus 2:14); (Rom. 8:1, 2).

(d.) The office of the Holy Spirit shows this connection; for His influences are a part of Christ's purchase. But He is the Spirit of Holiness. (Rom. 8:9).

(e.) The sacraments symbolize cleansing from pollution as well as from guilt. (Col. 2:11, 12); (Titus 3:5).

(f.) Redemption would be a mockery without sanctification; for sin itself, and not the external wrath of God, is the cause of misery here, and eternal death hereafter. Hence, to deliver the fallen son of Adam from his guilt, and leave him under the power of corruption, would be no salvation.

Last: The chief ultimate end of redemption, which is God's glory (Rom. 11:36); Isa. 56:3); (Eph. 1:6), would be utterly disappointed, were believers not required to depart from all sin. For God's holiness, His consummate attribute, would be tarnished by taking to His favor polluted creatures. This point suggests, also, the second, where God points to His own perfect holiness as the reason for the purification of His people. No argument could be plainer. An unholy creature has no place in the favor and bosom of a holy God. As I have argued in another place, God's holy law is as immutable as His nature; and no change of relation whatever, can abrogate it as a rule of right action.

Faith Embraces Christ In All His Offices.

To return a moment to the third point, I would add on it a remark which I omitted, in order to avoid interrupting the outline. The selfishness and guilty conscience of man prompt him powerfully to look to the Savior exclusively as a remedy for guilt, even when awakened by the Spirit. The first and most urgent want of the soul, convicted of its guilt and danger, is impunity. Hence, the undue prevalence, even in preaching, of that view of Christ which holds Him up as expiation only. We have seen that even an Owen could be guilty of what I regard as the dangerous statement, that the true believer, in embracing Christ, first receives Him only in His priestly office! The faith which does no more than this, is but partial, and can bear but spurious fruits. Is not this the explanation of much of that defective and spurious religion with which the Church is cursed? The man who is savingly wrought upon by the Holy Spirit, is made to feel that his bondage under corruption is an evil as inexorable and dreadful as the penal curse of the law. He needs and desires Christ in His prophetic and kingly offices, as much as in His priestly. His faith "receives Him as He is offered to us in the gospel;" that is, as a "Saviour of His people from their sins".

3. Agent of Sanctification In One Sense the Father, and the Son, But Specially the Spirit.

The Scriptures attribute sanctification so often to God, as in (1 Thess. 5:23), that it is hardly necessary to set about collecting proofs. The sense in which He is the Author of the grace has been indicated, when we said that sanctification is but the continuance of the process of which regeneration is the initiation. If regeneration is supernatural, and by a mysterious, but real and almighty operation, more than the moral suasion of the truth, then sanctification is the result of the same kind of agency. The proper and immediate Agent is the Holy Spirit, as appears from (Ps. 51:11); (John 16:8, 9) (2 Thess. 2:13). This work is also attributed to the Son, in (1 Cor. 1:30); and this not merely in the sense of the Epistle to the Hebrews, because His righteousness is there mentioned distinctly. Now, Christ is our Sanctifier, because He procures the benefit for us by His justifying righteousness; because He is now the God of Providence, and Dispenser of means to His people; and because, by His perpetual intercession, He procures and dispenses the influences of the Holy Spirit to us, who proceeds from the Father and the Son. The Father is also spoken of as our Sanctifier; e. g., (John 17:17), because He stands in the Covenant of Grace as the Representative of the whole Trinity, and is the Deviser of the whole gracious means, and the Sender of the Son and Holy Spirit.

The Means Three.

While the agency in sanctification is supernatural, and the inscrutable indwelling and operation of the Holy Spirit are required, not only to initiate, but to continue growth in grace, yet He operates through means usually. And these means may be said comprehensively to be God's truth, His ordinances, and His providence. Such passages as (Ps. 19:1–14), plainly show that not only God's revealed word, but His truth seen through the works of nature, may sanctify the believer. But there is no reason to suppose that these truths of Natural Theology have any sanctifying agency, where they are not confirmed and enlarged by revelation. While truth has no adequate efficiency to sanctify by itself; yet it has a natural adaptation to be the means of sanctification in the hand of the Holy Spirit. For it is religious truth which presents all the objective conditions of holy exercises and acts. That man's active powers may be holily exercised, an object of acting is needed, as well as a power of acting. Thus in natural vision. Now, religious truth presents that whole body of theological facts, of examples, of inducements, of external motives, by which the soul is incited to act. By the ordinances, we mean God's worship and sacraments; for the preaching of the word comes more properly under the former head. Worship is a sanctifying means, because the petitions there offered are the appointed medium for receiving grace; and because all the parts of worship give expression and exercise, and thus growth, to holy principles. The sacraments are means whereby God symbolizes and seals to us the same truths expressed verbally in Revelation. They are, therefore, a kind of acted instead of spoken word, bringing to the soul, in a still more lively manner, those views of truth, which the Holy Spirit makes the occasion, or objective of holy exercises.

Last, God's providences, both prosperous and adverse, are powerful means of sanctification, because they impress religious truth, and force it home, by operating with the word and Holy Spirit, on our natural emotions. See (Ps. 119:71); (Heb. 12:10); (Rom. 2:4). But it should be remarked, that two things must concur for the sanctifying effect of Providences—the light of the word on the Providences to interpret them and give them their meaning, and the agency of the Holy Spirit inclining the heart to embrace the truths they serve to impress. Mere suffering has no holiness in it.

But the Word Is the Means In the Other Instruments.

Looking back, we now see that there is a sense in which the Revealed Word is the uniform means of sanctification. It gives fullness and authority to Natural Theology. It guides, authorizes, and instructs our worship. It is symbolized in the sacraments. And it shines through the Providences, which do but illustrate it. So that the Word is the means, after all, in all other means, (John 17:17). Where the Word is not, there is no holiness.

Repentance and Faith Mother–Graces.

Now, there are two graces, by whose intervention the efficacy of all these means of sanctification is always mediated to the soul. In other words, these two graces are the media through which all other means come in efficacious contact with the soul. They may, therefore, be called the mother graces of all the others. They are Repentance and Faith. It is only when an object is apprehended by a full and active belief, that it becomes the occasion of any act of the soul. A hundred illustrations are at hand, which show that this is universally true, and as true in man's carnal, as in his spiritual life. Belief is the instigator of action. But in order that belief may instigate action, the object believed must he so related to the affections of the mind, that there shall be appetency and repulsion. In the case of saving faith, that relation is repentance—i. e., , the active affections of the regenerate soul as to holiness and sin, and the means for attaining the one and shunning the other. The student may now understand why God gives these graces such prominence in practical religion. They are the media for the exercise of all others. It follows, obviously, that repentance and faith must be in perpetual exercise during the whole progress of sanctification.

4. Wesleyan Doctrine of Sinless Perfection.

It has been a question long mooted between Evangelical Christians, and Pelagians, Socinians, Jesuits, and Wesleyans, whether sanctification is ever perfect in this life. The Pelagians and Socinians had an interest to assert that it may be; because such an opinion is necessary to establish their doctrine of justification by works; the Jesuits in order to uphold the possibility of "merits of supererogation"; and the Wesleyans, to sustain their theory of free–will and the type of religion which they foster. As we have, practically, most to do with Wesleyans, on this point, and they reproduce the arguments of the others, let us address ourselves to their views. They assert that it is scriptural to expect some cases of perfect sanctification in this life; because, 1. The means provided by God are confessedly adequate to this complete result, should He please to bless them; and that it seems derogatory to His holy character when He assures us that "this is the will of God, even our sanctification," to suppose He will not hear and answer prayers for a blessing on those means, to any extent to which the faith of His children may urge those prayers. And 2. He has actually commanded us to pray for entire sanctification.(Ps. 119:5, 6). Surely, He does not cause the seed of Jacob to seek Him in vain? 3. Not only has He thus encouraged, but commanded us to seek perfection. See (Matt. 5:48). Unless obedience were possible, the command would be unjust. And 4. Perfect sanctification is nowhere connected with the death of the body by explicit texts. Indeed, the opinion that it must be, savors of Gnosticism, by representing that the seat of ungodliness is in the corporeal part, whereas, we know that the body is but the passive tool of the responsible spirit. As to the involuntary imperfections which every man, not insanely vain, must acknowledge, they are not properly sin; for God does not hold man guilty for those infirmities which are the inevitable results of his feeble and limited nature. Here, the Wesleyan very manifestly implies a resort to the two Pelagian principles, that man is not responsible for his volitions unless they are free not only from co–action, but from certainty; and that moral quality resides only in acts of choice; so that a volition which is prevalently good is wholly good. Hence, those imperfections in saints, into which they fall through mere inattention, or sudden gust of temptation, contrary to their sincere bent and preference, incur no guilt whatever. Last: They claim actual cases in Scripture, as of Noah, (Gen. 6:9); (Ps. 37:37); (Job 1, 8); David, (Ps. 37:37); Zechariah, (Luke 1:6); (John 3:9).

No Bible Saint Perfect.

We reply: Perfection is only predicated of these saints, to show that they had Christian sincerity; that they had all the graces essential to the Christian character in actual exercise. As if to refute the idea of their sinless perfection, Scripture in every case records of them some fault, drunkenness of Noah, lying of Abraham, adultery and murder of David, unbelief of Zechariah, (Luke 1:20), while Job concludes by saying, "I abhor myself, and repent in dust and ashes."

Pelagian Features.

The most objectionable trait about this theory of perfect sanctification, is its affinities to Jesuitism and Pelagianism. These are several ways manifest. We saw that the old Pelagians, admitting that a complete obedience is requisite for a justification by works, claimed that the obedience which is formally in strict accordance with the statute, and prevalently right in purpose, is perfectly right. We saw, also, how they defended this view in consistency with their false ethics. For they place the moral quality of acts in the volition, denying any certain efficiency to subjective (as to objective) motive. Now, volition is, of course, an entire and single act. The motives of a single volition may be complex; but the volition has a perfect unity. Hence, if the morality of the act is wholly in the volition, and not in those complex motives, if the purpose is right, it is wholly right. But say, with us, that the volition derives its moral quality from the subjective motives, (which is the doctrine of common sense and the Bible,) and it follows that a volition may have a complex moral character; it may be prevalently right, and yet not perfectly right. Now, while volition is single, motive is complex. I showed you, that the least complex motive must involve a judgment and an appetency, and that no objective theory is ever inducement to volition, until it stands, in the soul's view, in the category of the true and the good, (the natural good, at least). In the sense of this discussion, we should include in the "subjective motive" of a given volition, all the precedaneous states of judgment and appetency in the soul, which have causative influence in the rise of that volition. Then, many elements may enter into the subjective motive of a single volition; elements intellective, and elements conative. Every one of these elements which has a moral quality, i. e., which arises under the regulative power of subjective, moral disposition, may contribute of its moral character to the resultant volition. Now, then, it is the plainest thing in the world, that these elements may be, some unholy, and some holy. Hence, the volition, while possessed of an absolute singleness as a psychological function, may have mixed moral character, —because, simply, it has morally mixed subjective springs in the agent's soul. This solution is simple; and in several problems it is vital. Let it explain itself in an instance. A good Christian man is met in public by a destitute person, who asks alms. With deliberate consideration the relief is bestowed. The things which were present in the Christian's consciousness were these: The rush of instinctive or animal sympathy (morally negative while merely animal): a rational movement of agaph or love (morally good). Recollection of, and desire for Christ's glory as displayed in the succor of His creature, (morally good). The thought of, and pleasure in, his own applause as a philanthropist (morally negative at least, and if inordinate, criminal). Selfish appetency to retain the money needed by the destitute person for his own gratification, (morally evil). And last, a judgment of conscience. Now, the nature of that Christian's process of soul, during the instant he stood deliberating, was an adjusting of these concurring and competing elements of motive. The result was, that the better ones preponderated over the selfish reluctance, and the alms were given voluntarily and deliberately. Let us credit the Christian with giving the preponderant weight to Christian love, zeal for Christ's honour, and the conscientious judgment of obligation. Then these elements of motive have constituted the concrete act a prevalently godly one. But there ought to have been no selfish reluctance! Then the very fact, that this evil element was there and was felt, and even needed suppressing, was an element of moral defect. There again, was the personal craving for applause, which was enough felt, to cause at least a partial disregard of our Savior's rule, (Matt. 6:3), at the time of giving the alms, or afterward. Then. this also detracts from the perfectness of the action. Yet it was a prevalently godly action. So, an act may be socially virtuous, while prevalently ungodly; or an act may be wholly godless and vicious. Only those, in whom concupiscence has been finally extinguished, perform perfectly godly acts. Such, we repeat, is the analysis of common sense, and of the Bible. But the Wesleyan, acknowledging remainders of concupiscence in his "complete" saint, and yet asserting that his prevalently godly acts are perfect acts, has unconsciously adopted the false Pelagian philosophy, in two points: that "concupiscence is not itself sinful"; and that the "moral quality resides exclusively in the act of soul." Again: when the Wesleyan says that an act, to which the good man is hurried by a gust of temptation so sudden and violent as to prevent deliberation; an act which is against his prevalent bent and purpose; and which is at once deplored, is an infirmity, but not a sin; he is pelagianizing. He has virtually made the distinction between mortal and venial sins, which Rome borrows from Pelagius, and he is founding on that heretic's false dogmas, that responsibility ends when the will is no longer in equilibrio . (In this case it is the sudden gust of temptation which suspends the equilibrium).

There is also a dangerous affinity between these principles, and those horrible deductions from Pelagianism, made by the Jesuits, under the name of the art of "directing the attention", and venial sins. The origin is in the same speculations of those early heretics. The student may see an account and refutation in the unrivaled "Provincial Letters" of Blaise Pascal. The general doctrine is: that if, in perpetrating a crime, the direction of the intention is to a right end, this makes the act right, because the act which is prevalently right is wholly right. The abominations to which this Pelagian dogma led, in Jesuits' hands, were such, that they contributed to their suppression. It is not charged that Wesleyans countenance any of these immoral and loathsome conclusions; but their premises are dangerous, as appears from these results.

Refutation.

To proceed: it is true that the Bible does not say, in so many words, that the soul's connection with the present body is what makes sanctification necessarily incomplete. But it asserts the equivalent truth; as when it teaches us, that at death the saints are made perfect in holiness. It is no Gnosticism, but Scripture and common sense, to attribute some obstacles to entire sanctification to the continuance of the animal appetites in man. While God's omnipotence could overcome those obstacles, yet it is according to His manner of working, that He has seen fit to connect the final completeness of His work of grace in the soul, with this last change. Hence, when the Scriptures show that this is His plan, we are prepared to believe it so.

Command Not the Measure of Ability.

God commands us, says the Wesleyan, to "be perfect, even as our Father in heaven is perfect," whence its possibility must follow. I reply. True; God cannot require of us a physical impossibility. But our inability to keep God's whole law perfectly is not physical. It began in man's sin. By that sin we lost none of those faculties which, when Adam's will was right, enabled him to keep God's command without sin. Our impotency is an "inability of will." Hence, it ought not to alter the demands of God's justice on His creatures. It is right in God to require perfection of us, and instruct us to seek it, because His own perfect nature can accept no less. Did God allow an inability of will to reduce His just claims on the creature, then the more sinful he became, the less guilt would attach to his shortcomings. A creature need only render himself utterly depraved to become completely irresponsible!

None Sinless. Proofs.

But we argue, affirmatively, that sanctification is never complete in this life. (a). Because the Scripture says expressly that remains of sin exist in all living men. See, for instance, (1 John 1:8); (James 3:2); (1 Kings 8:46); (Prov. 20:9). How can such assertions be evaded?

(b.) I argue it, also, from the perpetual warfare which the Scriptures say is going on between the flesh and the Spirit. See (Rom. 7:10 to end); (Gal. 5:17). This warfare, says the Bible, constitutes the Christian life. And it is of no avail for the Wesleyan to attempt evading this picture of Romans 7 as the language of Paul convicted but not yet converted; for other similar passages remain, as (Rom. 8:7); (Gal. 5:17); (Phil. 3:13); (1 Tim. 6:12), etc., etc. Now, as long as the contest lasts, there must be an enemy. (c). The impossibility of a perfect obedience by ransomed men is clearly asserted in Scripture. (Ps. 119:96); (Acts 15:10). It is true, that in the latter place the ceremonial law is more immediately in Peter's view; but the whole law is included, as is obvious from his scope; and if either could be perfectly kept, surely the ceremonial would be the easier. Last: The Lord's Prayer teaches all Christians to pray for the pardon of sin; a command which would not be universally appropriate if this doctrine were true. And if human experience can settle such a point, it is wholly on our side; for those who are obviously most advanced in sanctification, both among inspired and uninspired saints, are most emphatic in their confessions of shortcoming; while those who arrogantly claim perfect sanctification, usually discredit their pretensions sooner or later, by shameful falls. It is well that the Arminians have coupled the doctrine of falling from grace with this. Otherwise their own professors of complete sanctification would have refuted it with a regularity that would have been almost a fatality.

Now. the Almighty Spirit could subdue all sin, in a living saint, if He chose. Bible truths certainly present sufficient inducements to act as the angels, were our wills completely rectified. Why God does not choose, in any case, to work this complete result in this life, we cannot tell. "Even so, Father; for so it seemed good in Thy sight."

Tendencies of Two Theories Compared.

The Wesleyans are accustomed to claim a more stimulating influence toward the pursuit of holiness, for their doctrine, and to reproach ours with paralyzing results. They say, that with a rational agent, hope is a necessary element in the incentives to exertion; and that it is unnatural and impossible a man should attempt, in good earnest, what he thinks impossible to be achieved. But tell him that success, though arduous is possible, and he will strain every nerve, and at least make greet progress. They say that Calvinists practically teach their converts not to aim high, and to make up their minds to low attainments in holiness. And hence the feeble and crippled character of the most of the religion exhibited in their churches. We reply, that this calculation misrepresents the facts, and leaves out one of the most important of them. We do not forbid hope. We teach our people to hope for constant advances in holiness, by which they approach perfection continually, without actually reaching it in this life. The essential fact left out of the estimate is the invincible opposition of the new nature to all sin. The man renewed by God is incapable of contenting himself with any degree of sin. Here is the safeguard against the cessation of the struggle under the discouraging belief that victory is only after death. If the indwelling enemy is thus as long–lived as the body, and immortal as long as the body lives, yet truce is impossible because the hostility of the new–born soul to it is unquenchable. Does it follow from this view, that the life must be a life–long battle? I reply, even so; this is just what the Bible represents it to be.

We can retort on the Wesleyan, a more just objection to the working of his theory. By giving a false definition of what perfection is, it incurs a much greater risk of inciting false pride, and dragging the conscience into a tolerance of what it calls guiltless, or venial infirmities. The Bible–Christian, the more he is conformed to God, advances just so much the more in tenderness and perspicacity of conscience. Sin grows more odious, just as holiness grows more attractive. Thus, when there is, in God's view, less indwelling sin to extirpate in the heart, it is nerved by its contrition to a more determined war against what remains. Thus an ever progressive sanctification is provided for, conformably to the rational and free nature of man. But our question is: If the Christian be taught that what remains of indwelling sin, after a distinctive and decisive reign of grace begins in the soul, 'is infirmity but not sin," do we not run a terrible risk of encouraging him to rest on the laurels of past attainments; do we not drug his conscience, and do we not thus prepare the way for just those backslidings, by which these high pretenders have so frequently signalized their scheme? Wesleyans sometimes say, that their doctrine of perfect sanctification, as defined by them, amounts to precisely the same with our statement concerning those better Christians, who, with Caleb and Joshua, (Num. 14:24), "followed the Lord fully," and who enjoy an assurance of their own grace and salvation. Our objection is, that a dangerous and deluding statement is thus made of a scriptural truth. All Christians should be urged to these higher spiritual attainments; but they should not be taught to call that "perfection," which is not really perfect, nor to depreciate their remaining sins into mere "infirmities."

A form of virtual perfectionism has become current recently, among Christians whose antecedents were not Arminian, but Reformed. They call themselves advocates of the "Higher Christian Life." This stage, they say, is reached by those who were before Christians, by a species of second conversion. The person gains his own full consent to undertake, in reliance on Christ, a life entirely above sin; a life which shall tolerate no form or grade of shortcoming. As soon as this full resolve is entertained, and is pleaded before God with an entire faith, the believer receives the corresponding grace and strength, in accordance with the promise; "Ask and ye shall receive." This attainment is often accompanied with a new "baptism of the Spirit," bestowing this full victory over sin, with a perfect assurance of acceptance; which baptism is immediately and infallibly recognized by the recipient, and in some cases, is even perceptible to bystanders, by infallible signs. Thencefoward, the recipient "walks in the light," enjoys perfect peace, and lives above all sin. It is pleaded by the advocates of this claim; that there is no limit to the gospel promises, nor to the merits of Christ, nor to the paternal grace of God; that the only reason we do not get fuller grace is, that we do not believingly ask it: and that no scriptural limit may be put upon this last proposition, this side of a perfect victory over sin. If, say they, men had a perfect faith to ask, they would receive of Christ's fullness a perfect answer. They quote such promises as these; "Open thy mouth wide, and I will fill it," (Ps. 81:10). "Ask and ye shall receive," (Matt. 7:8). "This is the will of God, even your sanctification." (1 Thess. 4:3).That the promises of God in Christ hold out indefinite encouragement to believers, is a precious truth. That it is the duty of all to press forward to the mark, is indisputable. But when men say, that a perfect faith would receive a perfect answer, they are but uttering a valueless truism. The man who had a perfect faith would be a perfect man. He would need no more sanctification. Unfortunately for this theory, the indwelling sin which creates the need for farther sanctification, inevitably involves some imperfection and weakness of the faith. We shall always have to raise the disciples' cry; "Lord increase our faith'" as long as we cry for increase of grace. So, if a believer's heart were finally, immutably, and perfectly united, through every moment, in the resolve to live, by Christ's strength, absolutely above sin, he would doubtless meet with no rebuff in any petition for strength, at Christ's throne of grace. But in order to have such a state of purpose, there must be no indwelling sin in that heart. This scheme, stripped of its robes, comes therefore to this truism: "Were a man absolutely perfect, he would be absolutely perfect?" The picture of the Christian's militant life, which we ever see portrayed in Scripture, is that of an imperfect, but progressive faith uniting him to his Savior, always finding Him faithful to His promises, and always deriving from Him measures of grace corresponding to the vigor of its exercise, yet always leaving room for farther advances. There is an exceedingly broad and conclusive argument against all forms of perfectionism in this fact: that the provisions of grace described in the Bible are all provisions for imperfect and sinning men. The gospel is a religion for sinners, not for glorified saints. This is the only conception of it which appears in any part of scripture.

Only a little experience and scriptural knowledge are necessary, to make us view the claims of the spiritual baptism advanced above, with suspicion. The immediate visitation of the Holy Spirit should attest itself by miraculous "signs," by "tongues," or "gifts of healings"; as it did in apostolic days. If these be lacking, we have no other test of its presence, than the fruits of holy living; and for these we should wait. The Christian who, instead of waiting for this attestation, presumes on an intuitive and infallible consciousness of the endowment, can never scripturally know but that the impulse he mistakes for the Spirit's baptism is natural fanaticism, or the temptation of him, who is able to transform himself into an angel of light.

Sanctification Is Progressive.

The relation between regeneration and sanctification has been stated: The first implants a life which the second nourishes and develops. It is the heart of man, or his soul, which is the seat of the first. It is, of course, the same heart, which is the seat of the second. The latter is defined in our Catechism (Qu. 35), as a "work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness." See also Larger Catech., Qu. 75, and Conf. of Faith, ch. 13, 1. We regard sanctification then as advancing that renovation of man's heart, which regeneration begins. The process of sanctification and that of the mortification of sin are counterparts. The more we live unto righteousness, the more we die unto sin. Grace and indwelling sin are complementary quantities, if a material illustration may be borrowed, such that the increase of the one is the corresponding decrease of the other.

Plymouth Doctrine.

In opposition to this established view of the Reformed Churches, the Plymouth Brethren's theology asserts that both the ideas of the mortification of the "old man" and of progressive sanctification are false. They ascribe the same completeness to sanctification from its inception, as to justification; if they do not quite combine them. Thus: ("Waymarks in the Wilderness," vol. 3, pp. 342, 343), regeneration is defined: "It is a new birth, the imparting of a new life, the implantation of a new nature, the formation of a new man. The old nature remains in all its distinctness; and the new nature is introduced in all its distinctness. This new nature has its own desires, its own habits, its own tendencies, its own affections. All these are spiritual, heavenly, divine. Its aspirations are all upward. It is ever breathing after the heavenly source from which it emanated. Regeneration is to the soul what the birth of Isaac was to the household of Abraham. Ishmael remained the same Ishmael, but Isaac was introduced." On p. 80th, "Be warned that the old nature is unchanged. The hope of transforming that into holiness is vain as the dream of a philosopher's stone, which was to change the dross of earth into gold." … "On the other hand, never be discouraged by new proof, that that which is born of the flesh is flesh. It is there; but it is condemned and crucified with its affections and lusts. Reckon it so, and that therefore you are no longer to serve it. It is just as true, that that which is born of the Spirit is spirit, and remains uncontaminated by that with which it maintains a ceaseless conflict." So. vol. 5, p. 302. "Thus, two men there are in the Christian: so hath he evil; and so hath he not evil. If therefore he purge out the evil, it is his new man purging out his old man. Now these two men, within the control of the personality of the Christian, are real men, having each his own will, his own energy, and his own enjoyment."

The New Nature What?

In answer to this exaggerated view, we assert, first, that while the Apostle, (Rom. 7:23), speaks of "another law in his members, warring against the law of his mind," the Scriptures nowhere say that regeneration implants a "new nature; or that the Christian has in him" two natures; much less, two "real men." Shall I be reminded of (Gal. 5:17), where the "Spirit" and "flesh" lust against each other? The "Spirit" is the Holy Spirit. So judges Calvin; and so the scope of Paul's context, in verses 16th and 18th, decides. So, in that chapter, it is a violence to the Apostle's meaning, to represent the "works of the flesh," verse 19th, etc., and the "fruits of the Spirit," verse 23rd, as occupying the same man, in full force, contemporaneously. The 24th verse shows, that the latter extrude and succeed the former; and that this result is the evidence of a state of grace. Our popular language sometimes uses the word "nature" in the sense of moral Hatitus ; and we speak of grace as "changing the nature," or "producing a new nature." But in strictness, the language is neither philosophical, nor scriptural. A "nature" is the essentia , the aggregate of essential attributes with which the creature was natus . Were this changed, the personal identity would be gone, and the whole responsibility dissolved. The fall did not change man's essentia ; nor does the new creation; each changed the moral habitus of man's powers: the fall to depravity, the new creation back towards holiness. The notion of two personalities also, in one man, is preposterous. Here the appeal to consciousness is decisive. If there were either two "natures" or two "real men," every Christian must have a dual consciousness. But I need not dwell on the truth which every man knows, that, while there is a vital change, consciousness is as much one, as in the unrenewed state. The explanation given in the last lecture solves this whole confusion. While the will is one, motives are complex. Regeneration works a prevalent, but not absolute revolution, in the moral disposition regulative of the Christian's motives. Amidst the complex of subjective states which leads to any one volition, some elements may be spiritual and some carnal. As regeneration established a new and prevalent (though not exclusive) law of disposition, so sanctification confirms and extends that new law in introducing more and more of the right elements, and more and more extruding the wrong elements.

Scripture Argument.

Let us, second, bring the matter to the test of Scripture. The thing which is renewed is the sinful soul. (Eph. 4:23; 2:1–5); (1 Cor. 6:2); (Col. 1:21, 22). Both the sanctification of the soul, and the mortification of sin are expressly declared to be progressive processes. Let the student consult the following references: (2 Cor. 1:22; 5:5) (Acts 20:32); (2 Cor. 3:18); (Eph. 4:11–16); (Phil. 3:13–15); (1 Thess. 5:23); (2 Cor. 7:1); (Heb. 6:1); (1 Pet. 2:2); (2 Pet. 3:18); Rom. 8:13); (Col. 3:5). So, the Bible compares the saint to living and growing things; as the vine, the fruit tree, the plant of corn, the infant; all of which exhibit their lives in growth. Grace is also compared to the "morning light, waxing brighter and brighter to the perfect day"; and to the leaven, spreading through the whole vessel of meal: and to the mustard–seed, the smallest sown by the Jewish husbandman, but gradually growing to the largest of herbs. Is not the rhetoric of the Word Just? Then we must suppose the analogy exists; and that spiritual life, like vegetable and animal, regularly displays its power by growth. These innovators borrow the Papal plea, that "the new–creation, being God's work, must be perfect." I reply; The infant is also a work of God's power and skill; but he is designed to grow to an adult.

All Principles Are Progressive.

We find this idea incompatible, in the third place, with the laws of a finite rational creature. These ordain, that every faculty, affection, and habit must grow by their exercise, or be enervated by their disuse and suppression. Depravity grows in sinners, (2 Tim. 3:13) as long as it is unchecked. So, holiness must grow by its exercise. Even the pagan Horace understood this, —Crescentem sequitur cura, pecuniam, majorumque fames . This being the law of man's mutable nature, it must follow, that, as exercise increases the principles of holiness, so the denial of self and flesh must enervate and diminish the principles of sin.

Tendencies of Dual Doctrine Antinomian.

I object, in the last place, to the antinomian tendencies which are, at least latently, involved in this scheme. If one believes that he has two "real men," or "two natures" in him, he will be tempted to argue that the new man is in no way responsible for the perversity of the old. Here is a perilous deduction. But the next is worse, as it is more obvious. If the new nature is complete at first; and the old nature never loses any of its strength until death; then the presence, and even the flagrancy of indwelling sin need suggest to the believer no doubts whatever, whether his faith is spurious. How can it be denied that there is here terrible danger of carnal security in sin? How different this from the Bible which says (James 2:18), "Show me thy faith without thy works; and I will show thee my faith by my works." If then any professed believer finds the "old man" in undiminished strength, this is proof that he has never "put on the new man". If the flesh is reviving, spiritual life is just to that extent receding; and just in degree as that recession proceeds, has he scriptural ground to suspect that his faith is (and always was) dead.

6. A Good Work, What?

There is a gospel sense, in which the Scriptures speak of the acts and affections of Christians as good works. By this, it is not meant that they are perfect, that they could stand the strictness of the divine judgment, or that they are such as would receive the reward of eternal life under the Covenant of Works. Yet they are essentially different in moral quality from the actions of the unrenewed; and they do express a new and holy nature, as the principle from which they spring. There is also a certain sense in which God approves and rewards them. How are these evangelical actions of the soul defined? We conceive that the Scripture characterizes them thus: 1. They must be the actions of a regenerate soul; because no other can have the dispositions to prompt such actions, and feel such motives as must concur. See (Matt. 12:33; 7:17, 18). 2. The action must be, in form, regulated by the revealed will of God; for He allows no other rule of right and wrong for the creature. No act of obedience to rules of mere human or ecclesiastical device can claim to be a good work; it is more probably an offense unto God. See (Deut. 4:2); (Isa. 1:12; 29:13); (Matt. 15:9). As God's will is to us practically the fountain of authority and obligation, it is obviously unreasonable that the debtor should decide for the creditor, how much or what the former sees fit to pay. And moreover, such is the distance between God and man, and the darkness of the sinful mind of man, we are no suitable judges of what service is proper to render God. Man's duty is simply what God requires of him. Can we err in defining good works as the right performance of duty? 3. In order for that performance to be a good work, its prevalent motive or motives must be holy: and among these, especially, must be a respectful, righteous, and filial regard, either habitual or express, to the will of God commanding the act. (1 Cor. 10:31); (Rom. 11:26; 12:1 No principle of common sense is plainer, than that the quality of the act depends on the quality of the intention. An act not intended to please God is, of course, not pleasing in His sight, no matter how conformed in outward shape to His precepts.

A Work Not Perfectly Holy May Be Prevalently So.

Such works are not perfectly, but prevalently holy. I have more than once remarked, that the motive of most of our volitions is a complex of several appetencies. Now, this habitual, or present filial regard to God's authority may be the prevalent motive of a given act; and yet it may be short of that fullness and strength which the perfect rectitude and goodness of the heavenly Father deserve. It may also be associated with other lower motives. Of these, some may be personal, and yet legitimate; as a reasonable subordinate regard to our own proper welfare. (The presence of such a motive in the complex would not make the volition sinful.) But other motives may, and nearly always do, mix with our regard for God, which are not only personal, but sinful: either because inordinate, or impure, as a craving for applause, or a desire to gratify a spiteful emulation. Remembering the views established in the last lecture, you will perceive that in such a case, the volition would be on the whole, right and pious, and still short of perfect rightness, or even involving, with its holiness, a taint of sin.

No True Good Works Done By Unconverted or Heathen.

But the best natural virtues of the heathen, and of all unconverted persons, come short of being gospel good works. See, for instance, (Gen. 6:5), and (Rom. 8:8). This truth recalls the assertion made of the total depravity of the race, and its grounds. It will be remembered that we did not deny the secular sincerity of the social virtues, which many pagans and unrenewed men possess. Nor did we represent that their virtues were equal to the vices of the wicked. But what we mean is, that while nearer right than the open vices, they are still short of right; because they lack the essential motive, regard to God's revealed will and the claims of His love. "God is not in all their thoughts." Now, as our relation to God is the nearest and most supreme, an act which ignores this, however right it may be in other motives, still remains prevalently wrong in the sight of God. It does not reach the level of Bible holiness at all, though it may rise much nearer towards it than the sins of the reprobate. We do not, then, represent God as judging the amiable and decent transgressor equal to a monster of crime, nor condemning all secular virtues as spurious and worthless between man and man.

7. Merit, Rome's Distinction Into Congruous and Condign.

The proposition, that even the good works of believers do not earn eternal life by their intrinsic merit, has been found very repugnant to human pride. Rome consequently seeks to evade the omission of it, by her distinction of congruous and condign merit. (Meritum de congruo de condigno .) The former she makes only a qualified kind of merit. It is that favorable quality which attaches to the good works done by the unrenewed man before conversion, which properly moves God to bestow on him the help of His grace. The condign merit is that which attaches to evangelical good works done after conversion, by the help of grace, which, by its proper value and force, entitles the believer to eternal life. True, Bellarmine and the Council of Trent, with the most of Roman Catholics, say that eternal life comes to the obedient believer partly by the merit of his own works, and partly by virtue of Christ's promise and purchase; so that. were there no Savior, human merit would come short of earning heaven. But they hold this essentially erroneous idea, that, in the gracious works of the justified man, there is a real and intrinsic merit of reward.

Merit, Strictly What?

To clear up this matter, let us observe that the word merit is used in two senses, the one strict or proper, the other loose. Strictly speaking, a meritorious work is that to which, on account of its own intrinsic value and dignity, the reward is justly due from commutative justice. But when men use the word loosely, they include works deserving of approval, and works to which a reward is anyhow attached as a consequence. Now, in these latter senses, no one denies that the works of the regenerate are meritorious. They are praiseworthy, in a sense. They are followed by a recompense. But in the strict sense, of righteously bringing God in the doer's debt, by their own intrinsic moral value, no human works are meritorious. The chief confusion of thought, then, which is to be cleared away, is that between the approvable and the meritorious. An act is not meritorious, only because it is morally approvable. Note further, that it is wholly another thing to do works which may fall within the terms of some covenant of promise, which God may have graciously bestowed. If the king is pleased, in his undeserved kindness, to promise the inheritance for the doing of some little service utterly inadequate to the reward, and if any creature complies with the terms exactly, then the king is, of course, bound to give what he has engaged. But he is bound by fidelity to himself, not by commutative justice to the service rendered; for that, intrinsically, is inadequate.

Strictly, No Creature Can Merit.

In the strict sense, then, no work of man brings God in the doer's debt, to reward him. The work which is worthy of this must have the following traits: It must be one which was not already owed to God (Luke 17:10). It must be done in the man's own strength; for if he only does it by the strength of Christ, he cannot take to himself the credit of it. "It is not he that liveth, but Christ that liveth in him." It must be perfectly and completely right; for if stained with defect, it cannot merit. Last, it must be of sufficient importance to bear some equitable ratio to the amount of reward. One would not expect a large sum of money as wages for the momentary act of handing a draught of water, however cheerfully done. Now, it is plain at the first glance, that no work of man to God can bring Him by its own intrinsic merit, under an obligation to reward. All our works are owed to God; if all were done, we should only "have done what was our duty to do." No right work is done in our own mere strength. None are perfect. There is no equality between the service of a fleeting life and an inheritance of eternal glory.

Natural Works Have No Merit of Congruity.

We may argue, farther, that the congruous merit of the Papist is imaginary, because nothing the unbeliever does can please God: "Without faith it is impossible to please Him." "They that are in the flesh cannot please God." Every man is under condemnation, until he believes on Christ with living faith. But if the person is under condemnation, none of his acts can merit. Second: There is an irreconcilable contrast between grace and merit (Rom. 11:6). The two are mutually exclusive, and cannot be combined. Grace is undeserved bestowal; merit purchases by its desert. This being so, it is vain for the Papist to attempt to excuse his error of a congruous merit subordinated to, and dependent on, free grace, by any false analogies of first and second causes. The human affection or act springing out of grace, may have approvableness, but no sort of merit. The practical remark should be made here, that when the awakened sinner is thus encouraged to claim saving graces as due to the congruous merit of his strivings, tears, reformations, or sacraments, he is put in the greatest peril of mistaking the way of salvation, grieving the Spirit, and falling into a fatal self–righteousness. What more insolent and deadly mistake can be made, than this telling of God, on the part of a miserable sinner, pensioner on His mere mercy, that the wretch's carnal, selfish strivings, or expedients, have brought the Almighty in his debt, in a sense, to bestow saving helps? Third; The whole Scripture holds forth the truth, that Christ bestows saving graces, not because of any form of merit, but in spite of utter demerit. We receive them "without money and without price." It was "when we were enemies, that we were reconciled to God by the death of His Son." Even the saint seeking grace always, in the Scripture seeks it purely of grace. Much more must the sinner. (Ps. 51:1–4); (Dan. 9:18); (1 Tim. 1:12–16. In conclusion of this point, it will be instructive to notice the close connection between this claim of "congruous merit'" and the value attached by those Protestants who are synergists, to those expedients which they devise, to prepare the way for faith. Awakened sinners are encouraged to use them, and to look to them, not indeed as justifying; but as somehow leading on to more saving graces. Yet, there is a certain relationship of sequence, between the exercisings and strivings of carnal conviction and saving conversion. "They that be whole need not a physician, but they that be sick." The pangs of the sick man have a certain instrumentality in prompting him to send for the physician who cures him. In this sense they may be viewed as useful. But, per se , they are not in the least degree curative; they are but parts of the disease, whose only tendency is death.

No Condign Merit In Works of Regenerate.

That no merit of condignity attaches even to the good works of saints, is clear from the conditions we have shown to be requisite. The most conclusive passages are such as these: (Luke 17:9.10); (Rom. 6:23; 5:15–18); Eph. 2:8–10); (2 Tim. 1:9); (Titus 3:5), and such like. The first gives an argument by analogy, founded on the Judean husbandman's relation to his bondsman (his doulo" not his hireling). The master had legitimate property in his labor and industry—not in his moral personality, which belonged inalienably to God. Hence, when the bondsman rendered that service, the master did not for a moment think that he was thereby pecuniarily indebted to him for a labor which was already his own property. However he might regard the docility and fidelity of the bondsman highly approvable, he never dreamed that he owed him wages therefor. So we are God's property. He has, at the outset of our transacting with Him, ownership in all our service. Hence, if we even served Him perfectly, (which we never do,) we could not claim that we had paid God any overplus of our dues, or brought Him into our debt. He might approve our fidelity, but He would owe us no wages. In (Rom. 6:23), the Apostle actually breaks the symmetry of his antithesis, in order to teach that we merit nothing of God's commutative justice. Death is the wages which sin earns; but eternal life is the gift of God, and not wages earned by the Christian. The remaining passages teach the same.

Turrettin sustains this view farther, by showing that the gracious acts, for which Roman Catholics claim merit of condignity, and the eternal life attached to them, are always spoken of as the Father's gifts; that they are always spoken of as the Redeemer's purchase; that the Christians who do them are represented in the Bible as acknowledging themselves "unprofitable servants;" and that they always confess the unworthiness of their best works, especially in view of the everlasting reward. The Scriptures which might be collected under these heads would present an overwhelming array of proof.

It Does Not Follow That Because Sin Merits, Our Works Do.

But carnal men strongly resent this conclusion; and urge, as though it were a self–evident refutation, that as sin and good works are in antithesis, we cannot hold that man's sin carries a true and essential desert of punishment, and deny that his good work carries an equal desert of reward. To affix the one and refuse the other, they exclaim, would be a flagrant injustice. I reply: Between human rulers and ruled, it would. But they forget here the prime fact, that God is the Maker and sovereign Proprietor of men. The property may be delinquent towards its sovereign Owner, but it cannot make the Owner delinquent to it. If it fails in due service, it injures the rights of its Owner: if it renders the service, it only satisfies those rights; nothing more. But here a certain concession should be made. While a creature's perfect obedience is not meritorious of any claim of reward upon his Lord, in the strict sense, there is a relation of moral propriety between such obedience and reward. We saw that it appeared unreasonable to claim everlasting reward for temporal service. But does not a perfect temporal service deserve of God temporal reward? I would say, in a certain sense, Yes; supposing the creature in a state of innocency and harmony with his Lord. That is, it would be inconsistent with God's rectitude and benevolence, to begin to visit on this innocent creature the evils due to sin, before he transgressed. God would not infringe, by any suffering or wrath, that natural blessedness, with which His own holiness and goodness always leads Him to endow the state of innocency. But here the obligation is to God's own perfections, rather than to the creature's merit.

Did Adam and Elect Angels Merit Under Covenant of Works?

Some have supposed these views to be inconsistent with the terms of the Covenant of Works between God and the elect angels, and God and Adam. They say that Paul, (Rom. 4:4, 5; 11:6), in drawing the contrast already cited between works and grace, assigns condign merit to a perfect service done under a Covenant of Works. "To him that worketh is the reward reckoned not of grace, but of debt." I reply: this of courser is true of works done under a covenant of works. But to overthrow the Reformed argument, they must show that it would be true also of works done under the natural relation to God, as Lord before any covenant of promise. When once God has gratuitously condescended to promise, a claim of right for the perfect service rendered does emerge; of course. It emerges out of God's fidelity, not out of commutative justice. And when the creature, as Gabriel for instance, complies with the covenanted terms perfectly, and in his own strength, he gets his reward on different terms from those of the pardoned sinner. There is, in a sense, an earning under compact, such as the sinner can never boast; and this, we presume, is all the Apostle ever meant.

In What Sense Are Believer's Works Rewarded?

It only remains, on this head, to explain the relation between the good works of the justified believer and his heavenly reward. It is explained by the distinction between an intrinsic and original merit of reward, and the hypothetical merit granted by promise. If the slave fulfills his master's orders, he does not bring the latter in his debt. "He is an unprofitable servant; he has only done what was his duty to do." But if the master chooses, in mere generosity, to promise freedom and an inheritance of a thousand talents for some slight service, cheerfully performed, then the service must be followed by the reward. The master owes it not to the intrinsic value of the slave's acts, (the actual pecuniary addition made thereby to the master's wealth may be little or nothing,) but to his own word. Now, in this sense, the blessings of heaven bear the relation of a "free reward" to the believer's service. It contributes nothing essential to earning the inheritance; in that point of view it is as wholly gratuitous to the believer, as though he had been all the time asleep. The essential merit that earned it is Christ's. Yet it is related to the loving obedience of the believer, as appointed consequence. Thus it appears how all the defects in his evangelical obedience (defects which, were he under a legal covenant, would procure the curse, and not blessing,) are covered by the Savior's righteousness; so that, through Him, the inadequate works receive a recompense. Moreover, it is clearly taught that God has seen fit, in apportioning degrees of blessedness to different justified persons, to measure them by the amount of their good works. See (Matt. 16:27); (1 Cor. 3:8), or which Turrettin remarks, that the reward is "according to," but not "on account of" the works. See also, (2 Cor. 9:6); (Luke 19:17, 18). Not only the sovereignty, but the wisdom and righteousness of a gracious God are seen in this arrangement. Thus a rational motive is applied to educe diligent obedience. Thus it is evinced that the gospel is not a ministration of indolence or disobedience; and God's verdicts in Christ not inconsistent with natural justice. It is thus, because the grace given on earth is a preparation of the soul for more grace in heaven. And last, good works are the only practical and valid test of the genuineness of that faith, by which believers receive the perfect merits of Christ. This last fact, especially, makes it proper that the "free reward" shall be bestowed "according to their works;" and explains a multitude of passages, which Papists suppose make the reward depend on the works.

8. Works of Supererogation, Source of Heresy.

It may be said that the Roman Catholic Church is indebted to the age of Thomas Aquinas, and most probably to him, for the final theory of "works of supererogation." He found among the Fathers, the distinction between Christ's praecepta and concilia . This distinction pretending to find its grounds in certain texts of the New Testament, more probably had its origin in a desire to imitate the exoteric and the esoteric, higher and lower, morals of the New Platonists. The instances of Concilia usually quoted are those of (Matt. 19:12, 21); (1 Cor. 7:38–40); (Acts 21:23, 23), and they are usually grouped by them under the three virtues of voluntary poverty, perpetual chastity, and regular obedience. The Church had long held, that while every one must strive to obey all the precepts of Christ, on pain of damnation, he is not expressly bound to comply with the "councils of perfection." If he sees fit to omit them, he incurs no wrath. They are but recommendations. Yet; if his devoted spirit impels him to keep them for the glory of God, he thereby earns supererogatory merit, superfluous to his own justification. Aquinas now proceeds to build on this foundation thus: One man can work a righteousness, either penal or supererogatory, so that its imputation to his brother may take place. What else, he argues, is the meaning of (Gal. 6:2); "Bear ye one another's burdens," etc.? And among men, one man's generous efforts are permitted in a thousand ways to avail for another, as in suretyships. "But with God, love avails for more than with men." Yea, a less penance is a satisfaction for a brother's guilt than would be requisite for one's own, in the case of an equal sin. Because the purer disinterestedness, displayed in atoning for the penitential guilt of a brother, renders it more amiable in the sight of God, and so, more expiatory. If a sinning believer hits himself twenty blows with his whip on his bare shoulders, it may be that a selfish fear of purgatory is a large part of his motive; and God will subtract from the merit of the act accordingly. But when he does it for his brother's sin, it is pure disinterested love and zeal for God's honor, the twenty blows will count for more.

Imputation of Supererogatory Merit, and Indulgence Thereby of Penitential Guilt.

The philosopher then resorts to the doctrine of the unity of the Church, and the communion of saints in each other's graces and sufferings, to show that the merit of these supererogatory services and sufferings is imputed to others. There is, in the holy Catholic Church then, a treasury to which all this spare merit flows. As the priesthood hold the power of the keys, they of course are the proper persons to dispense and apply it. But as the unity of the Church is especially represented in its earthly head, the Pope, he especially is the proper person to have charge of the treasury. And this is the way indulgentia is procured; the Pope imputes some of this supererogatory merit of works and penance out of the Church treasure; whence the remission to the culprit of the penitential and purgatorial satisfaction due from him for sin. But his confession, absolution, and contrition are necessary; otherwise indulgence does no good, because without these exercises the man's own personal penance would have done no good. Last, this indulgence may properly be given by the Church, in return for money, provided it be directed to a holy use, as repairing churches, building monasteries, etc. (He forgot our Savior's words: "Freely ye have received, freely give.")

Distinctions of Counsels of Perfection Refuted.

The overthrow of all this artificial structure is very easy for the Protestant. We utterly deny the distinction of the pretended "counsels of perfection," from the precepts, as wicked and senseless. It is impossible that it can hold: because we are told that the precepts go to this extent, viz: requiring us to love God with all the soul and heart and mind, and strength. If, then, any Christian has indeed found out that his circumstances are such the refraining from a given act, before and elsewhere indifferent, has become necessary to Christ's highest glory; then for him it is obligatory, and no longer optional. "To him that knoweth to do good, and doeth it not, to him it is sin." Rome's own instance refutes her. In (Matt. 19:23, 24,), the rich ruler incurs, by rejecting our Saviors counsel, not the loss of supererogatory merit, but the loss of heaven! Again: how can he have superfluity who lacks enough for himself? But all lack righteousness for their own justification; for "in many things we offend all." So, the Scriptures utterly repudiate the notion that the righteousness of one man is imputable to another. Christian fellowship carries no such result. It was necessary (for reasons unfolded in the discussion of the Mediator), that God should effectuate the miracle of the hypostatic union, in order to make a Person, whose merit was imputable. "None of them can by any means redeem his brother, or give to God a ransom for him." Nor does the Protestant recognize the existence of that penitential guilt, which is professed to be remitted by the indulgence.

8. Standard of Sanctification, Law, and Jesus' Example.

The standard set for the believer's sanctification is the character of God as expressed in His preceptive law. This rule is perfect, and should be sufficient for our guidance. But God, in condescension to our weak and corporeal nature, has also given us an example in the life of the Redeemer. And this was a subsidiary, yet important object of His mission (1 Pet. 2:21). (We recognize in its proper place, this prophetic function of the Mediator, which the Socinian makes the sole one.) The advantage of having the holy law teaching by example is obvious. Man is notoriously an imitative creature. God would choose to avail Himself of this powerful lever of education for his moral culture. Example is also superior in perspicuity and interest, possessing all the advantage over precept, which illustration has over abstract statement. If we inspect the example of Christ, we shall find that it has been adjusted to its purpose with a skill and wisdom only inferior to that displayed in His atoning offices. Examining first the conditions of an effective example, we find that they all concur in Christ. It is desirable that our exemplar be human; for though holiness in God and in angels is, in principle, identical with man's, yet in detail it is too different to be a guide. Yet while it is so desirable that the example be human, it must be perfect; for fallible man would be too sure to imitate defects, on an exaggerated scale. Man is naturally out of harmony with holiness, too far to be allured by its example; he would rather be alienated and angered by it. Hence, the exemplar must begin by putting forth a regenerating and reconciling agency. Last: it is exceedingly desirous that the exemplar should also be an object of warm affection, because we notice that the imitative instinct always acts far most strongly towards one beloved. But Christ is made by His work the prime object of the believer's love.

Value of Christ's Example.

The value of Christ's example may be also illustrated in the following particulars: It verifies for us the conception of holiness, as generally displayed in God. That conception must lack definiteness, until we see it embodied in this "Image of the invisible God," who is "the brightness of His glory, and the express image of His person." See Lecture VII: end. Next, Christ has illustrated the duties of all ages and stations; for the divine wisdom collected into His brief life all grades, making Him show us a perfect child, youth, man, son, friend, teacher, subject, ruler, king, hero, and sufferer. Again, Christ teaches us how common duties are exalted when performed from an elevated motive; for He was earning for His Church infinite blessedness, and for His Father eternal glory, when fulfilling the humble tasks of a peasant and mechanic. And last, in His death especially, He illustrated those duties which are at once hardest and most essential, because attaching to the most critical emergencies of our being, the duties of forgiveness under wrong, patience and fortitude under anguish, and faith and courage in the hour of death (Rom. 15:3); (Phil. 2:5); (Heb. 7:2, 3); (1 John 3:16); (Eph. 4:13); (John 13:15) (1 Cor. 11:1).

Some have endeavored to object, that we must not imitate even an incarnate Christ, because He is God and man, and His mediatorial sphere of action above ours. I reply: of course we do not presume to imitate His divine acts. But was He not made under our law? One end of this was that He might show us a human perfection, adapted for our imitation.

Sanctification

by A.A. Hodge; revised by B.B. Warfield

The following short essay was originally published Originally published in Johnson's Cyclopaedia,1896.

Sanctification (from Lat. sanctificatio [deriv. of sanctificare, sanctify; sanctus, holy; facere, make], trans. of Gr. agiazein, hallow, make holy, deriv. of agioß, holy) is the work of God's grace by which those who believe in Christ are freed from sin and built up in holiness. In Protestant theology it is distinguished from justification and regeneration, both of which lie at its root, and from neither of which is it separable in fact; inasmuch as the term justification is confined to the judicial act or sentence of God, by which the sinner is declared to be entitled, in consideration of what Christ has done in his behalf, to the favor of God, and of which sanctification is the efficient execution; and the term regeneration is confined to the initial efficient act by which the new life is imparted, of which sanctification is the progressive development. Both regeneration and justification are momentary acts, and acts of God in which the sinner is passive; sanctification, on the other hand, is a progressive work of God, in which the sinner co-operates.

The nature of sanctification, as well as its method and the relation of the divine and human factors in its prosecution, is differently conceived by the several types of theology.

1. The Pelagian and Rationalistic view excludes the action of the Holy Spirit altogether; and makes sanctification to be nothing more than continued right action, in the native powers of the free moral agent, by which he gradually conquers evil tendencies' and builds up a holy character.

2. The Medieval and Roman view refuses to distinguish between justification and sanctification; and makes both justification and sanctification to be the cleansing from sin, and the infusion of gracious habits by the Holy Ghost for Christ's sake by the instrument of baptism, upon which subjective change the removal of guilt and the divine favor is conditioned.1 It is therefore held to be progressive, and to be advanced by good works, which possess real merit, and deserve and secure increase of grace; 2 as well as by penances, prayers, fastings, etc., which satisfy God's justice and purify the soul. 3 If the believer dies before the process of deliverance from sin is perfected, he must complete it in purgatory, the pains of which are expiatory and purifying; and there he may be assisted by the prayers and masses and dispensing power of the Church on earth. 4 But it is possible, even before death, for a believer perfectly to conform to all the demands of God's law as graciously adjusted to this life; 5 and it is even possible, out of love, to perform supererogatory service by obedience to the councils of Christ, which are advisory but not obligatory until voluntarily undertaken. These are voluntary poverty, celibacy, and obedience to monastic rule; and they merit more than the mere salvation of the person, and contribute to the "treasury of merits" at the disposal of the Church, which is imputable at the discretion of those holding the jurisdiction to believers on earth or in purgatory not yet fully justified. 6

3. The Mystical view of sanctification, though never embodied in any church creed, has existed as a doctrine and as a tendency in all ages and among all Christian denominations. Christian mysticism more or less depreciates the dependence of the soul for light upon the objective revelation of the word of God, and the necessity of the means of grace and human effort, and emphasizes spiritual intuition, the regulative value of religious feeling, the physical communion of the soul with the substance of God, conditioned on quiet and passivity of mind. Such views gained great currency in the Church through the writings of the Pseudo- Dionysius, which were published in Greek in the sixth century, and translated into Latin by John Scotus Erigena in the ninth century. They qualified the teaching of many eminent evangelical Schoolmen, such as Bernard of Clairvaux, Hugo and Richard of St. Victor, and subsequently Thomas a Kempis. They were taught with great influence among the early Protestants by Schwenckfeld (14901561), Paracelsus (1493-1541), Weigel (1533-1588), and Jacob Bohme (1575-1620); and among the Roman Catholics by St. Francis of Sales (1567-1622), Molinos (16401697), Madame Guyon (1648-1717), and Archbishop Fenelon (1651-1715). The original Quakers held similar views, as is seen in the writings of George Fox (d. 1691), William Penn (d. 1718), and Robert Barclay (1648-1690). A mystical conception is present whenever sanctification is conceived, not as the goal of effort, but as an immediate gift to the waiting soul.

4. The evangelical doctrine of sanctification common to the Lutheran and Reformed Churches includes the following points: (1) The soul after regeneration continues dependent upon the constant gracious operations of the Holy Spirit, but is, through grace, able to co-operate with them. (2) The sanctifying operations of the Spirit are supernatural, and yet effected in connection with and through the instrumentality of means: the means of sanctification being either internal, such as faith and the co-operation of the regenerated will with grace, or external, such as the word of God, sacraments, prayer, Christian fellowship, and the providential discipline of our heavenly Father. (3) In this process the Spirit gradually completes the work of moral purification commenced in regeneration. The work has two sides: (a) the cleansing of the soul from sin and emancipation from its power, and (b) the development of the implanted principle of spiritual life and infused habits of grace, until the subject comes to the stature of perfect manhood in Christ. Its effect is spiritually and morally to transform the whole man, intellect, affections, and will, soul, and body. (4) The work proceeds with various degrees of thoroughness during life, but is never consummated in absolute moral perfection until the subject passes into glory.

In opposition to this doctrine a theory of perfect sanctification in this life has been taught from several distinct points of view, e.g.:

1. According to the principles of Pelagianism, a man is perfect who obeys the laws of God to the measure of his present natural ability, since the moral law is a sliding scale, adjusting its demands to the varying ability of its subject; and this is possible to every man.

2. According to the Mystical idea, perfection consists in absorption in the divine essence, or, in a less extreme form, in the absorption of human desires and will into the divine will, in a disinterested love; and this may be attained by anyone through persistent detachment from self and meditation on God.

3. According to the Roman or Ritualistic theory, perfection consists in perfect conformity to the law of God, graciously for Christ's sake adjusted to the capacities of the regenerated man in this life; and this perfection is attained by means of meritorious works and penances, prayers, fasts, acts of voluntary self-denial, and ecclesiastical obedience. Not only is this within the reach of men, but so is even the rendering of supererogatory service in the way of extra-legal self-denial from a principle of evangelical love.

4. The Wesleyan theory of perfection conceives that the satisfaction and merit of Christ have made it consistent with divine justice to offer salvation to men on easier terms than the old Adamic law of absolute perfection; and that perfection is attained when these lower terms have been complied with. "Christian character is estimated by the conditions of the gospel; Christian perfection implies the perfect performance of these conditions, and nothing more."7

Notes

1. Council of Trent, sess. 6, can. 7.

2. Council of Trent, sess. 6, can. 32.

3. Council of Trent, sess. 14, ch. viii; sess. 6, cans. 29 and 30.

4. Bellarmin, Purgator., ii. 9.

5. Council of Trent, sess. 6, ch. xvi, can. 25.

6. Bellarmin, De Monachiis, chs. vi and vii.

7. Wesley's tract, Christian Perfection: Methodist Doctrinal Tracts; Dr. George Peck's Christian Doctrine of Perfection.

Sanctification

by Dr. William Ames

1. The real change of state is an alteration of qualities in man himself. 2 Cor. 5:17, Old things have passed away; all things are new.

2. The change is not in relation or reason, but in genuine effects seen in degrees of beginning, progress, and completion. 2 Cor. 4:16, The inner man is renewed day by day.

3. This alteration of qualities is related to either the just and honorable good of sanctification, or the perfect and exalted good of glorification. Rom. 6:22, You have your fruit in holiness and your end in everlasting life.

4. Sanctification is the real change in man from the sordidness of sin to the purity of God's image. Eph. 4:22-24, Put off that which pertains to the old conversation, that old man, corrupting itself in deceivable lusts, and be renewed in the spirit of your mind. Put on that new man who according to God is created to righteousness and true holiness.

5. just as in justification a believer is properly freed from the guilt of sin and has life given him (the title to which is, as it were, settled in adoption), so in sanctification the same believer is freed from the sordidness and stain of sin, and the purity of God's image is restored to him.

6. Sanctification is not to be understood here as a separation from ordinary use or consecration to some special use, although this meaning is often present in Scripture, sometimes referring to outward and sometimes to inward or effectual separation. If this meaning is taken, sanctification may relate to calling or that first rebirth in which faith is communicated as a principle of new life; a common confusion of regeneration and sanctification hereby arises. The term is rather to be understood as that change in a believer in which he has righteousness and indwelling holiness imparted to him. 2 Thess. 2:13, Through sanctification of the Spirit.

7. For God himself witnesses that holiness is a gift of inherent grace. Jer. 31:33, 1 will put my law into their mind, and in their heart will I write it; Ezek. 36:26, 27, 1 will give you a new heart, and a new spirit will I put into the midst of you.

8. Sanctification is distinguished from that change in a man which is linked to his calling in faith and repentance, for in the latter faith is not properly considered a quality but a relationship to Christ, nor is repentance considered a change of disposition (for then it would be the same as sanctification), but a change of the mind's purpose and intent. Sanctification involves a real change of qualities and disposition.

9. It is called a real change so as to distinguish it not only from justification but also from sanctification by institution, which is the case in the sanctification of the seventh day. It is also distinguished from sanctification by association with symbols, such as the sanctification of the elements in the sacraments. And last, it is distinguished from sanctification by manifestation, as God is said to be sanctified by men, I Peter 3:15.

10. It pertains to the whole man and not to any one part. I Thess. 5:23, Now may the God of peace himself sanctify you wholly; and may your whole spirit, soul, and body be preserved blameless until the coming of our Lord Jesus Christ. But the whole of the man, or that whole which the man comprises, is not immediately changed.

11. Although the whole man partakes of this grace, it is first and most appropriately in the soul and later progresses to the body, inasmuch as the body of the man is capable of the same obedience to the will of God as the soul. In the soul this grace is found first and most appropriately in the will whence it passes to other faculties according to the order of nature. Dent. 30:6, The Lord thy God shall circumcise your heart and the heart of your seed so that you will love the Lord your God with all your heart and with all your soul and that you may live; Rom. 2:29, Circumcision is of the heart.

12. It is called a change in man from sin to distinguish it from the sanctification which denotes simply the opposite of the negative, such as that which is attributed to the human nature of Christ which is said to be sanctified or made holy (although the nature of Christ was never defiled by unholiness).

13. The starting point of sanctification is the filthiness, corruption, or stain of sin. 2 Cor. 7: 1, Let us purge ourselves from all filthiness of flesh and spirit, being led to holiness in the fear of God.

14. Its end is the purity of God's image (said to be fashioned or created once more in Knowledge, righteousness, and holiness, Eph. 4:24) or Conformity to the law of God, Jas. 1:25; Newness of life, Rom. 6:4; the New creature, 2 Cor. 5:17 and Gal. 6:15; and the Divine nature, 2 Peter 1:4.

15. The end is called a new and divine creature. First, because it is not produced by those principles which are in us by nature, as is characteristic of all the arts pursued with industry and discipline -it comes out of the new principle of life communicated by God to us in our calling. Second, because our natural disposition is of a completely different kind from what it was before. Third, because it takes for its model the highest perfection found in God himself.

16. There are two degrees of sanctification on earth. One occurs in this life which is generally called an Infancy, I Cor. 13:11, 12; Eph. 4:14; 1 Peter 2:2. The variety found in this life is so great that some who are sanctified when compared with others and even with themselves at different times, may rightly be called Infants, and others Adults during their life here, Heb. 5:13, 14.

The Sanctification of the Saint

by Dr. Francis Turretin

What is required that a work may be truly good? Are the works of the righteous such? We affirm.

I. When we speak of the truth of good works, we do not mean works simply moral as they are contradistinguished from spiritual and supernatural by some. In this sense, those are called moral by them which are such as to external discipline or external act (which they commonly term the substance), constituting civil and external discipline or righteousness. Aristotle unfolds these in his Niconwchean Ethics. Spiritual are those which are such as much as to substance as with regard to circumstances. The former are called good equivocally (homonymc)s) and as to external appearance only; but the latter univocally (synonym5s) and as to essence, inasmuch as they have in themselves a supernatural goodness truly pleasing to a reconciled God and Father and are ordained by him to receive the rewards of this as well as of the future life (of which we here treat). 11. In such works, the matter and form must be considered. The matter are all the actions of man depending upon his intellect and will and entertaining to the will (to thymikon) and the appetite (to epithymetikon); those which are said to be the first motions by philosophers, whether they are done without delay or with delay. These are commonly called morals-whether with pleasure or without it; whether with or without deliberation and with the consent of the will. The form is the accordance with the law and will of God , with respect to the substance of the action as well as with respect to its circumstances.

III. By the substance of an action, we do not mean only the act external to the inducement, but both the internal and external act at the same time (if indeed each is connected together); or the internal only, if the external cannot be held. These two acts are so mutually related that the external act is not properly good without the internal (as is apparent in hypocrites), but the internal can exist without an external because goodness is properly constituted in the will and intention. Again, the external does not increase the goodness of the internal by itself, but accidentally, inasmuch as it either continues or conserves the act of the will.

IV. By circumstances we mean all the modifications which attend actions of this kind, so that the work may not only be good, but also that it be done well according to the command of God. In this sense, it is commonly said, "God loves not so much the adjective as the adverb"; also good requires an entire cause, embracing not only the substance of the action, but also the circumstances. Hence a thing good in itself may still become evil and be turned into a sin, if it is not well done (as prayer, charity, etc.).  However, to constitute this goodness, four things are required specially required: a principle, rule, mode, end. (1) That the work may be done from the faith of a renewed heart because "whatever is done without faith is sin" (Rom.14:23). (2) That it be done according to the prescription of the law and the will of God revealed in his word,

which is the sole rule of faith and life. (3) That it be done in a lawful mode (i.e., not only externally, but also internally) because the law (which is spiritual, Rom. 7:14) regards not only the external motions of the body, but principally the internal actions of the mind. (4) That it be done to the glory of God, the sole object to which we ought always to look; and to which all things should be subordinated (1 Cor. 10:31)-not only with a virtual and habitual, but also with an actual intention. For since it is an intention, it ought to be the most explicit of the highest good and be interrupted by no other intention.

VI. Hence we infer (1) that the virtues of the Gentiles follows (however illustrious), still cannot be said to be good virtues of works, whatever the Pelagians formerly and the modem Socinians, Romanists and especially the Jesuits maintain. These are not willing that "the works of unbelievers should be sins or the virtues of philosophers should be vices," as we read in the Bull of Pius V and of Gregory XIII (cf. "Bull 111.25,' Magnum BullaTum Romanum [19651, v. IV, Pt. 3, p. 427) and in Bellarmine ("De Gratia et Libero Arbitrio," 5.9 Opera [18581, 4:391-94) and Trininus (Theologiae elenchticae ... controversiarum fidei, Cont. 12, no. 5 [1648], pp. 569-83). To these Jansen with his whole school strongly opposed himself in his Augustinus. For although they might have some external goodness (by reason of the external act and object, which was good), still they sinned in three things: (a) as to the principle, which was not a renewed but an impure heart, although imbued with some knowledge of virtue and vice from the dictation of the natural law; (b) as to the mode because the internal obedience of the heart was wanting; (c) as to the end because direction to the glory of God was required, which they did not have in view. Moreover no difference can be determined between the most wicked and the more virtuous of them (as between Fabricius and Cataline) because a difference always remained between them. "Not because the one was good,' says Augustine, 'but because the other was worse and Fabricius was less wicked than Cataline; not in having true virtues, but not deviating as much from true virtues" (Against Julian 4.3.25 [FC 35:190; PL 44.7511). There it was better for them to cultivate this civil virtue, than to loosen the reins to the appetite of the flesh, by which if they could not obtain the reward of glory, still they would have to expect a less severe punishment (as those failing only in the mode of acting, sinned less than others who sinned in the very substance of the deed). But because we have treated of this question in Volume 1, Topic X, Question 5, we add no more.

VII. Hence also it is evident that the Romanists err when they hold those to be good works which are obtruded upon God (not commanding and requiring) which Paul calls will-worship (ethelothreskeia) and condemns (Col. 2:23). For when it is treated of the worship of God, we must not only abstain from things forbidden, but also from things not commanded; nay, such works are forbidden just because they are not commanded: 'What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it" (Dr. 12:32); "Remember all the commandments of the Lord, and do them: and seek not after your own heart" (Num. 15:39*). He exclaims in Is. 1:12, "Who has required this at your hands?" And: "In vain do they worship me, teaching doctrines, which are the precepts of men" (Is. 29:13).

VIII. Nor can the diluted comment of good intention favor this error, as if what is done contrary to or beyond God's command can be a good work because it is done with a right intention. For that is falsely termed a good intention which is opposed to God's intention. Saul indeed pleaded a good intention when, being commanded to destroy the Amalekites utterly, he spared the king and reserved the fattest sheep for sacrifices; but this was not received as an excuse and Samuel testifies that God wished obedience, not sacrifice no matter with what good intention offered. This same good intention destroyed Uzzah, when he reached out his hand to support the ark shaking in the wagon. Christ, speaking of his persecutors, says, "They think that they do God service, whosoever killeth believers" (Jn. 16:2). The worst religions applaud themselves in the highest degree and cover their works with a good intention.

IX. Further with regard to the question here agitated between us and the Romanists-whether the works of believers are and can be called truly good. We must distinguish between truly good and perfectly good. We have proved before that the latter cannot be ascribed to the works of the saints on account of the imperfection of sanctification and the remains of sin. But the former is rightly predicated of them because although they are not as yet perfectly renewed, still they are truly and unfeignedly renewed. While the Romanists are unwilling to make this distinction, they falsely charge us with denying that the works of believers are truly good because we maintain that they are imperfect, since the truth and perfection of works are notwithstanding most diverse and the former can be granted without the latter.

X. That the works of believers are truly good is proved: (1) because they are not performed only with the general concourse of God, but by a special motion and impulse of the Holy Spirit, who dwells in the hearts of believers and excites them to good works. Hence these works are usually ascribed to him as the primary cause (Ezk. 36:27; Gal. 5:22; Rom. 8:9, 10; Phil. 1:6; 2:13). Nor are they done only by the Holy Spirit exciting and impelling, but also by the qualities of infused grace mediating (which overcome the order of nature). Hence Paul ascribes all his works to the grace of God (I COL 15:10) and Christ asserts that we can do nothing without him (jn. 15:5). Now what is produced by the Spirit and the grace of Christ must be truly good. Nor does the flesh, which still remains in us, hinder this because its presence can indeed take away the perfection of sanctification, but not its truth. (2) Such works please God; therefore they are truly good. For what is properly and by itself sin, cannot please him. The passages are obvious (1 Pet. 2:5; Heb. 11:4-6; 12:28; Rom. 12:1; 14:18; Phil. 4:18). 1 confess that the first cause of their acceptance is Christ, in whom we are pleasing to God (Eph. 1:6) because the person is rather pleasing to God and is reconciled to him by the Mediation. In this sense, God is said to have had respect to Abel rather than to his sacrifice (Gen. 4:4). But this does not hinder God from being pleased with the works also, on account of the true goodness which occurs in them (flowing from the regeneration of the heart and the restoration of the divine image). For wherever God beholds his own likeness, he deservedly loves and holds it in honor. Thus not without a cause is the life of believers (regulated according to holiness and righteousness) said to please him. (3) A reward is promised to them, which could not be done if they were not truly good. For although works have nothing in themselves which can deserve and obtain such a reward (which on this account is merely gratuitous, as will soon be shown), still they have a certain ordination and aptitude that they are ordained to a reward, both from the condition of the worker, who is supposed to be a believer (i.e., admitted into the grace and friendship of God), and from the condition of the works themselves, which although not having a condignity to the reward, still have the relation of disposition required in the subject for its possession. This condition being fulfilled, the reward must be given as, it being withheld, the reward cannot be obtained. For as without holiness, no one shall see God and, unless renewed by water and the Spirit, cannot enter the kingdom of heaven (Jn. 3:5; Heb. 12-.14); so, holiness being posited, glory is necessarily posited from the inseparable connection existing between them.

XIII. Our affirmation that all works (even the best) are not free from sin in this life does not destroy the truth of the good works of believers because although we affirm that as to mode they are never performed with that perfection which can sustain the rigid examination of the divine judgment (on account of the imperfection of sanctification), still we maintain that as to the thing they are good works. And if they are called sins, this must be understood accidentally with respect to the mode, not of themselves and in their own nature. So there always remains a difference between the works of the renewed and the unrenewed. The latter are essentially and specifically evil and so destitute of those circumstances and conditions which are requisite to the essence of a good work (which accordingly are only good as to sight and appearance). On the other hand, the former are essentially good works because they have all things from which the goodness of an action results and so are truly and not apparently such (although as to degree they may fail and have blemishes mixed up with them).

XIV. Although the works of the renewed are said to be sins, and so faith (by which we are justified) can be called a sin under a certain relation (schesei) (as also the prayer by which we seek the pardon of sins), it does not follow that man is justified by sin and by gin obtains the remission of sins. We do not say that the act of believing itself or of praying is a sin, but only that there are defects and blemishes connected with it. Thus the work of faith is not the instrument of justification with respect to such imperfections, but with respect to the act itself (which is produced by the Holy Spirit and under that reduplication). Nor by sin do we seek or obtain the remission of sin, as our opponents foolishly infer; but we seek it by and on account of the merit of Christ, the duty, not the fault of our prayer mediating as the condition required from us.

XV. Although it is granted that all the works of the renewed are tainted by some sin, the apostle could rightly say, "I am conscious of no evil,' because he does not speak here of the course of his whole life, but concerning a ministry faithfully completed. Nor does he boast that the work of his ministry had been so completed by himself that no fault had interfered with it on the part of the flesh, but that he had done nothing deceitfully and impiously to wound his own conscience. For otherwise, he professes that he did not do the good that he would, but rather the evil he hated (Rom. 7:19).

XVI. Since God works in us all our good works as far as they have any goodness in them and not as far as they have any imperfection or taint in them (in which sense they spring from the flesh), we say truly that every good work is marred by some sin and yet we deny truly that God is the author of this faultiness or sin.

Sanctification

by John Bunyan

I come now to another observation with which I will present you, and that is this, namely, "that every one that in way of profession and religion names the name of Christ, should depart from iniquity."

I say, that every one that in a way of profession and religion, nameth the name of Christ, should depart from iniquity. This truth needs more practice than proof: for I think there are none that have either scripture or reason by them, but will freely consent to this.

Nor is there anything ambiguous in the observation that we need now to stand upon the explaining of. For,

What iniquity is, who knows not?

That it cleaves to the best, who knows not?

That it is disgraceful to profession, who knows not? and therefore that it ought to be departed from, who knows not?

But because the motives in particular may not be so much considered as they ought, and because it is Satan’s design to tempt us to be unholy, and to keep iniquity and the professing man together; therefore I will in this place spend some arguments upon you that profess, and in a way of profession do name the name of Christ, that you depart from iniquity; to wit, both in the inward thought, and in the outward practice of it. And those arguments shall be of four sorts, some respecting Christ, some his Father, some ourselves.

Our Relation to Christ

First. The Christ, whom you profess, whose name you name, and whose disciples you pretend to be, is holy. "Be ye holy, for I am holy." (I Peter 1:16) This is natural to our discourse: for if Christ be holy, and if we profess him, and in professing of him, declare that we are his disciples, we ought therefore to depart from iniquity, that we may show the truth of our profession to the world.

Second. They that thus name the name of Christ should depart from iniquity, because this Christ, whose name we name is loving. Those that have a loving master, a master that is continually extending his love unto his servants, should be forward in doing of his will, that thereby they may show their sense, and acceptation of the love of their master. Why, this is his will, "that we depart from iniquity, that we throw sin away; that we fly every appearance of evil." (I Thess. 5:22)

Third. They that thus name the name of Christ should depart from iniquity, because of the honour and reputation of the Lord. It is a disparagement to Christ, that any of his servants, and that any that name his name, should yet abide by, and continue with iniquity. "A son honoureth his father, and a servant his master: if then I be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of Hosts, unto you, O priests, that despise my name; and ye say, Wherein have we despised thy name?" (Mal. 1:6)

Fourth. They that name the name of Christ should depart from iniquity, because of his name, that his name may not be evil spoken of by men; for our holiness puts a lustre and a beauty upon the name of Christ, and our not departing from iniquity draws a cloud upon it. Wherefore we ought to depart from iniquity, that the name of the Lord Jesus may be glorified, and not reproached through us.

Fifth. They that name the name of Christ should depart from iniquity, because of the gospel of the Lord Jesus Christ. That the gospel of our Lord Jesus Christ, which they profess, may not be evil spoken of by our neighbours. "The gospel is called holy, therefore let them be holy that profess it." (II Peter 2:21) The which they can by no means be, if they depart not from iniquity. Men cannot serve the designs of the gospel, and their own worldly and fleshly designs. But they that profess the name of Christ, they should be tender of his gospel, that they keep that in good esteem and reputation in the world. The which they can by no means do, unless they depart from iniquity.

Sixth. They that name the name of Christ should depart from iniquity, because the very profession of that name is holy. The profession is an holy profession. Be ye clean that bear the vessels of the Lord; the vessels, that is, the profession, for by that is, as it were, carried about the name and gospel of Jesus Christ. We must, therefore, lay aside all iniquity, and superfluity of naughtiness, and do as persons professing godliness, as professing a profession, that Christ is the priest of, the highpriest of. (I Tim. 2:10; Heb. 3:1) It is a reproach to any man to be but a bungler at his profession, to be but a sloven in his profession. And it is the honour of a man to be excellent in the managing of his profession. Christians should be excellent in the management of their profession, and should make that which is good in itself, good to the church and to the world, by a sweet and cleanly managing of it.

Seventh. They that profess the name of Christ, or that name it religiously, should to their utmost depart from iniquity, because of the church of Christ which is holy. He that religiously professeth the name of Christ, has put himself into the church of Christ, though not into a particular one, yet, into the universal one. Now that is holy. What agreement then hath the temple of God with idols? or any pillar, or post, or pin, or member of that temple? (II Cor. 6:16) One black sheep is quickly espied among five hundred white ones, and one mangey one will soon infect many. One also among the saints, that is not clean, is a blemish to the rest, and, as Solomon says, "one sinner destroyeth much good." (Eccles. 9:18)

Eighth. They that profess the name of Christ, or that name that name religiously, should depart from iniquity, because of the ordinances of Christ, for they are holy. Men of old, before they went in to meddle with holy things, were to wash their hands and their feet in a vessel prepared for that purpose. (Exod. 30:17-21) Now since they that name that name religiously do also meddle with Christ’s appointments, they must also wash and be clean; cleanse your hands ye sinners if you mean to meddle with Christ in his appointments; wash, lest God cut you off for your not departing from iniquity.

Ninth. They that name the name of Christ religiously, should depart from iniquity, because of Christ’s observers. There are many that keep their eye upon Christ, and that watch for an opportunity to speak against him, even through the sides of those that profess him. "Behold, this child is set for the fall and rising again of many in Israel: and for a sign that shall be spoken against." (Luke 2:34) Some take occasion to speak against him, because of the meanness of his person; here some again speak against him, because of the plainness of his doctrine; also some speak against him, because of the meanness of his followers; and some speak against him, because of the evil deeds of some that profess him. But if he that gives just occasion of offence to the least of saints had better be drowned in the sea with a millstone about his neck; what, think you, shall his judgment be, who, through his mingling of his profession of Christ’s name with a wicked life, shall tempt or provoke men to speak against Christ?

Our Relation to God the Father

I come now to those arguments that respect God the Father.

First. Then, they that profess the name of Christ should depart from iniquity because of God the Father; because God the Father has made Christ to be to us what he is; to wit, the apostle and high-priest of our profession. "He that honoureth not the Son, honoureth not the Father, which hath sent him." (I Cor. 1:30; John 5:23; 15:8) Nor can the Father be honoured by us, but by our departing from iniquity. All our talk and profession of Christ adds no glory to his Father, who has made him our King, and Priest, and Prophet, if it be not joined to an holy conversation. Wherefore, if you profess the name of Christ, and would hold the word in hand, that you have believed in him, depart from iniquity, for the Father’s sake that hath sent him.

Second. As it is the Father which bath made Christ to us what he is; so it is the Father, who hath called us to partake of Christ and all his benefits. "Wherefore we must depart from iniquity, that profess the name of Christ, that we may glorify him for his call." (I Cor. 1:9; Heb. 3:14) He has called us to the fellowship of his Son Jesus Christ; that is, to partake of all that good that is in him, as Mediator, and to be done by him for those that trust in him. Nor had we ever come out of a cursed and condemned condition, to Christ for life and blessedness, but by the call of the Father; for it is "not of works, but of him that calleth." (Rom. 9: 11) Now since he has called us to this privilege (even us whom he has called) and left others in their sins to perish by his judgments, it is meet, we should depart from iniquity. Especially since the call by which he called us, is heavenly, and holy, and because he has not only called us to glory, but to virtue. (Heb. 3:1; II Peter 1:2, 3)

Third. We that religiously name the name of Christ, should depart from iniquity, because God the Father of our Lord Jesus Christ has commanded us so to do. Wherefore gird up the loins of your minds, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ. As obedient children, not fashioning yourselves according to your former lusts in your ignorance; but as he that has called you is holy, so be ye holy in all manner of conversation: because it is written, "Be ye holy, as I am holy." (I Peter 1:13-16)

Fourth. They that religiously name the name of Christ, should depart from iniquity, that they may answer the end for which they are called to profess his name. The Father has therefore called them to profess his name, that they might be trees of righteousness, the planting of the Lord, that he might be glorified. Dost thou then profess the name of Christ; bring forth those fruits that become that holy profession, that you may be called trees of righteousness, and that God may be glorified for, and by your professed subjection to the gospel of his Son. (Isa. 61:3)

Fifth. They that name, as afore, the name of the Lord Jesus Christ, should depart from iniquity, that they may show to the world the nature and power of those graces, which God the Father has bestowed upon them that do religiously name the name of Christ. And the rather, because, he that religiously nameth that name, declareth even by his so naming of him, that he has received grace of the Father, to enable him so to do. Now he cannot declare this by deeds, unless he depart from iniquity; and his declaring of it by words alone, signifies little to God or man. (Titus 1: 16)

Sixth. We, therefore, that religiously name the name of Christ, should also depart from iniquity, because the Spirit of the Father will else be grieved. (Eph. 4:30) The countenancing of iniquity, the not departing therefrom, will grieve the holy Spirit of God, by which you are sealed to the day of redemption; and that is a sin of an higher nature than men commonly are aware of. He that grieveth the Spirit of God shall smart for it here, or in hell, or both. And that Spirit that sometimes did illuminate, teach and instruct them, can keep silence, can cause darkness, can withdraw itself, and suffer the soul to sin more and more; and this last is the very judgment of judgments. He that grieves the Spirit, quenches it; and he that quenches it, vexes it; and he that vexes it, sets it against himself, and tempts it to hasten destruction upon himself. (I Thess. 5:19) Wherefore take heed, professors, I say take heed, you that religiously name the name of Christ, that you meddle not with iniquity, that you tempt not the Spirit of the Lord to do such things against you, whose beginnings are dreadful, and whose end in working of judgments is unsearchable. (Isa. 63:10; Acts 5:9) A man knows not whither he is going, nor where he shall stop, that is but entering into temptation; nor whether he shall ever turn back, or go out at the gap that is right before him. He that has begun to grieve the Holy Ghost, may be suffered to go on until he has sinned that sin which is called the sin against the Holy Ghost. And if God shall once give thee up to that, then thou art in the iron cage, out of which there is neither deliverance nor redemption. Let every one therefore that nameth the name of Christ, depart from iniquity, upon this second consideration.

Our Relation to Ourselves

In the next place, I come now to those arguments that do respect thyself.

First. Those that religiously name the name of Christ should, must, depart from iniquity, because else our profession of him is but a lie. "If we say we have fellowship with him, and walk in darkness, we lie." (I John 1:6) "And walk in darkness"; that is, and walk in iniquity, and depart not from a life that is according to the course of this world. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (I John 2:4) The truth that he professes to know, and that he saith he hath experience of, is not in him. Every man that nameth the name of Christ, is not therefore a man of God, nor is the word in every man’s mouth, truth; though he makes profession of that worthy name. (I Kings 17:24) It is then truth in him, and to others with reference to him, when his mouth and his life shall agree. (Rev. 2:2, 9; 3:9) Men may say they are apostles, and be liars: they may say they are Jews, that is, Christians, and lie, and be liars, and lie in so saying. Now this is the highest kind of lying, and certainly must therefore work the saddest sort of effects. Thus man’s best things are lies. His very saying, I know him, I have fellowship with him, I am a Jew, a Christian, is a lie. His life giveth his mouth the lie: and all knowing men are sure he lies. 1. He lies unto God: he speaks lies in the presence, and to the very face of God. Now this is a daring thing: I know their lies, saith he: and shall he not recompense for this? (See Acts 5:4; Rev. 21:8, 27; 22:15; and take heed.) I speak to you that religiously name the name of Christ, and yet do not depart from iniquity. 2. He lies unto men; every knowing man; every man that is able to judge of the tree by the fruit, knows that that man is a liar, and that his whole profession as to himself is a lie, if he doth not depart from iniquity. Thus Paul called the slow bellies, the unsound professors among the Cretians, liars. They were so in his eyes, for that their profession of the name of Christ was not seconded with such a life as became a people professing godliness. (Titus 1:12-16) They did not depart from iniquity. But again, 3. Such a man is a liar to his own soul. Whatever such an one promiseth to himself, his soul will find it a lie. There be many in the world that profess the name of Christ, and consequently promise their soul the enjoyment of that good that indeed is wrapt up in him, but they will certainly be mistaken hereabout, and with. the greatest terror, will find it so, when they shall hear that direful sentence, "Depart from me, all ye workers of iniquity." (Luke 13:27) Christ is resolved that the loose lived professor shall not stand in the judgment, nor any such sinners in the congregation of the righteous. They have lied to God, to men, and to themselves; but Jesus then will not lie unto them: he will plainly tell them that he hath not known them, and that they shall not abide in his presence. But,

Second. Those that religiously name the name of Christ should depart from iniquity, else, as they are liars in their profession, so they are self-deceivers. I told you but now such lie to themselves, and so, consequently, they deceive themselves. "But be ye doers of the word, not hearers only, deceiving your ownselves." (James 1:22) It is a sad thing for a man, in, and about eternal things, to prove a deceiver of others; but for a man to deceive himself, his ownself of eternal life, this is saddest of all: yet there is in man a propenseness so to do. Hence the apostle says, "be not deceived, and let no man deceive himself." And again (ver. 26), "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain." These words "but deceiveth his own heart" I have much mused about: for they seem to me to be spoken to show how bold and prodigiously desperate some men are, who yet religiously name the name of Christ: desperate I say at self-deceiving. He deceiveth his own heart; he otherwise persuadeth it, than of its ownself it would go: ordinarily, men are said to be deceived by their hearts, but here is a man that is said to deceive his own heart, flattering it off from the scent and dread of those convictions, that by the word sometimes it hath been under: persuading of it that there needs no such strictness of life be added to a profession of faith in Christ, as by the gospel is called for: or that since Christ has died for us, and rose again, and since salvation is alone in him, we need not be so concerned, or be so strict to matter how we live. This man is a self deceiver; he deceives his own heart. Self-deceiving and that about spiritual and eternal things, especially when men do it willingly, is one of the most unnatural, unreasonable, and unaccountable actions in the world. I. It is one of the most unnatural actions. For here a man seeks his own ruin, and privily lurks for his own life. (Prov. 1: 18) We all cry out against him that murders his children, his wife, or his own body, and condemn him to be one of those that has forgot the rules and love of nature. But behold the man under consideration is engaged in such designs as will terminate in his own destruction: he deceiveth his own soul. 2. This is also the most unreasonable act; there can no cause, nor crumb of cause that has the least spark or dram of reason, or of anything that looks like reason, be shown why a man should deceive himself, and bereave his soul of eternal life. Therefore, 3. Such men are usually passed over with astonishment and silence. "Be astonished, O ye heavens at this, and be horribly afraid, for my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." (Jer. 2:12, 13)

But above all this, as to this head, is the most amazing place, where it is said, that the self-deceiver makes his self-deceiving his sport: "Sporting themselves with their own deceivings." (II Peter 2:13) These are a people far gone to be sure, that are arrived to such a height of negligence, carelessness, wantonness, and desperateness of spirit, as to take pleasure in, and make a sport of, that which will assuredly deceive them for ever. But this is the fruit of professing of Christ, and of not departing from iniquity. The wisdom and judgment of God is such, as to give such over to the sporting of themselves in their own deceivings.

Third. Those that religiously name the name of Christ, should depart from iniquity, because of the scandal that will else assuredly come upon religion, and the things of religion through them. Upon this head I may begin to write, with a sigh; for never more of this kind than now. There is no place where the professors of religion are, that is clean and free from offence and scandal. Iniquity is so entailed to religion, and baseness of life to the naming of the name of Christ, that one may say of the professors of this age, as it was said of them of old, "All tables are full of vomit and filthiness, so that there is no place clean." (Isa. 28:8) Where are they, even amongst those that strive for the rule, that mind it at all, when it pinches upon their lusts, their pride, avarice, and wantonness? Are not now-a-days, the bulk of professors like those that strain at a gnat and swallow a camel? (Matt. 23:24) Yea, do not professors teach the wicked ones to be wicked? (Jer. 2:33) Ah! Lord God, this is a lamentation, and will be for a lamentation. What a sore disease is now got into the church of God, that the generality of professors should walk with scandal!

No fashion, no vanity, no profuseness, and yet no niggardliness, but is found amongst professors. They pinch the poor, and nip from them their due, to maintain their own pride and vanity. I shall not need to instance particulars, for from the rich to the poor, from the pastor to the people, from the master to his man, and from the mistress to her maiden, all are guilty of scandal, and of reproaching; by their lives, the name of the Lord. For they profess, and name that worthy name of Christ, but are not, as they should be, departed from iniquity.

1. Hence the name of God is polluted and reproached, even till God is weary and cries out, "Pollute ye my name no more with your gifts, and with your idols." (Ezek. 20:39) O do not pollute my name, says God; rather leave off profession, and go every one to his wickedness. Tell the world, if you will not depart from iniquity, that Christ and you are parted, and that you have left him, to be embraced by them to whom iniquity is an abomination. It would far better secure the name of God from scandal and reproach, than for you to name the name of Christ, and yet not to depart from iniquity. Then, though you sin as now you do, the poor world would cry out, Ay, this is your religion! Then they would not have occasion to vilify religion because of you, since you tell them that Christ and you are parted. But,

2. If you will not leave off to name the name of Christ, nor yet depart from iniquity, you also scandal the sincere professors of religion; and that is a grievous thing. There are a people in the world that have made it their business ever since they knew Christ, to cleanse themselves from all filthiness of flesh and spirit, and that desire to perfect holiness in the fear of God; and you scandalous professors mixing yourselves with them, "make their gold look dim." You are spots and blemishes to them, you are an evil mixing itself with their good, and a scandal to their holy profession. (II Peter 2:13; Jude 12) You are they that make the heart of the righteous sad, whom God would not have sad. You are they that offend his little ones. Oh! the millstone that God will shortly hang about your necks, when the time is come that you must be drowned in the sea and deluge of God’s wrath.

3. If you will not leave off to name the name of Christ, nor yet depart from iniquity, you continue to extend your scandal also to the word and doctrine of God. They that name the name of Jesus religiously, should so carry it in the world, that they might adorn the doctrine of God their Saviour; but thou that professest and yet departest not from iniquity, thou causest the name and doctrine which thou professest to be blasphemed and reproached by the men of this world; and that is a sad thing, a thing that will bring so heavy a load upon thee, when God shall open thine eyes, and he will open them either here or in hellfire, that thou wilt repent it with great bitterness of soul. (I

Tim. 6:1; Titus 2:5, 10) The Lord smite thee to the making of thee sensible to thy shame and conversion, if it be his blessed will. Amen. But,

4. If thou wilt not leave off to name the name of Christ, nor yet depart from iniquity, thou wilt bring reproach, scorn, and contempt upon thyself. For "sin is a reproach to any people." (Prov. 14:34)

1. These are they that God will hold in great contempt and scorn: (see the first of Isaiah.) 2. These are they that his people shall have in great contempt. "Therefore," saith he, "have I also made you contemptible and base before all the people, according as you have not kept my ways, but have lifted up the face against my law." (Mal. 2:9; Jer. 25:9, 18) 3. Such shall also be contemned, and had in derision of the men of this world. They shall be an hissing, a bye-word, a taunt, and a reproach among all people. "For him that honoureth me," saith God, "I will honour, but he that despiseth me shall be lightly esteemed." (I Sam. 2:30) I remember that Philpot used to tell the papists that they danced bare-buttocked in a net, because of the evil of their ways; and the Lord bids professors have a care, "that the shame of their nakedness does not appear," or lest they walk naked, and their shame be discovered. For those professors that depart not from iniquity, however they think of themselves, their nakedness is seen of others. And if it be a shame to the modest to have their nakedness seen of others, what bold and brazen brows have they who are not ashamed to show their nakedness, yea, the very shame of it, to all that dwell about them? And yet thus doth every one that religiously names the name of Christ, and yet doth not depart from iniquity.

Fourth. Those that religiously name the name of Christ, and do not depart from iniquity; "they are the cause of the perishing of many." `Woe," saith Christ, "to the world because of offences." (Matt. 18:7) And again, "woe to that man by whom the offence cometh." These are they that cause many to stumble at sin, and fall into hell. Hark, you that are such, what God says to you. "You have caused many to stumble at the law, and at religion." (Mal. 2:8) Men that are for taking of occasion, you give it them; men that would enter into the kingdom, you puzzle and confound them with your iniquity, while you name the name of Christ, and do not depart therefrom. One sinner destroyeth much good; these are the men that encourage the vile to be yet more vile; these be the men that quench weak desires in others; and these be the men that tempt the ignorant to harden themselves against their own salvation. A professor that hath not forsaken his iniquity is like one that comes out of the pest-house, among the whole, with his plaguey sores running upon him. This is the man that hath the breath of a dragon, he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and himself. What shall I say? A man that nameth the name of Christ, and that departeth not from iniquity; to whom may he be compared? The Pharisees, for that they professed religion, but walked not answerable thereto, unto what doth Christ compare them, but to serpents and vipers? what does he call them, but hypocrites, whited walls, painted sepulchres, fools, and blind? and tells them that they made men more the children of hell than they were before. (Matt. 23) Wherefore such an one cannot go out of the world by himself: for as he gave occasion of scandal when he was in the world, so is he the cause of the damnation of many. "The fruit of the righteous is a tree of life." (Prov. 11:30) But what is the fruit of the wicked, of the professors that are wicked? why, not to perish alone in their iniquity. (Job 22:20) These, as the dragon, draw many of the stars of heaven, and cast them to the earth with their most stinking tail (Rev. 12:4); cast many a professor into earthly and carnal delights, with their most filthy conversations.

The apostle did use to weep when he spake of these professors, such offence he knew they were and would be in the world. (Acts 20:30; Phil. 3:18, 19).

These are the chief of the engines of Satan, with these he worketh wonders. One Balaam, one Jeroboam, one Ahab, O how many fish bring such to Satan’s net! These are the tales that he strives to sow among the wheat, for he knows they are mischief to it. "Wherefore let every one that nameth the name of Christ depart from iniquity."

Fifth. Those that religiously name the name of Christ, and do not depart from iniquity; how will they die, and how will they look that man in the face, unto the profession of whose name they have entailed an unrighteous conversation? or do they think that he doth not know what they have done, or that they may take him off with a few cries and wringing of hands, when he is on the throne to do judgment against transgressors? Oh! it had been better they had not known, had not professed: yea, better they had never been born. For as Christ said of Judas, so may it be said of these; it had been good for that man if he had never been born. And as Christ says it had been good, so Peter says it had been better. (Mark 14:22; II Peter 2:20, 21) Good they had not been born, and better they had not known and made profession of the name of Christ.

THE DOCTRINE OF MORTIFICATION

by A. W. Pink

1. Introduction

It is the studied judgment of this writer, and he is by no means alone therein, that doctrinal preaching is the most pressing need of the churches today. During the past fifty years a lot has been said about and much prayer has been made for a God-sent revival, but it is to be feared that that term is often used very loosely and unintelligently. Unless we are mistaken, if the question were put, A "revival" of what? a considerable variety of answers would be given. Personally, we would say a revival of old-fashioned piety, of practical godliness, of fuller conformity to the holy image of Christ. The "revival" we need is a deliverance from that spiritual apathy and laxity which now characterizes the average Christian, a return to self-denial and closer walking with God, a quickening of our graces, and the becoming more fruitful in the bringing forth of good works. Whether or not Scripture predicts such a revival we know not. Two things we are sure of: that whatever the future may hold for this world, God will maintain a testimony unto Himself (Ps. 145:4; Matt. 28:20) and preserve a godly seed on earth, until the end of human history (Ps. 72:5; Isa. 27:3; Matt. 16:18). Second, that there must be a return to doctrinal preaching before there will be any improvement in practice.

Both the teaching of God’s Word and the testimony of ecclesiastical history testify clearly to the deep importance and great value of doctrinal instruction, and the lamentable consequences of a prolonged absence of the same. Doctrinal preaching is designed to enlighten the understanding, to instruct the mind, to inform the judgment. It is that which supplies motives to gratitude and furnishes incentives unto good works. There can be no soundness in the Faith if the fundamental articles of the Faith be not known and, in some measure at least, understood. Those fundamental articles are denominated "the first principles of the oracles of God" (Heb. 5:12) or basic truths of Scripture, and are absolutely necessary unto salvation. The Divine inspiration and authority of the Holy Scriptures, the ever-blessed Trinity in unity (John 17:3), the two natures united in the one person of the Lord Jesus Christ (1 John 2:22, and 4:3), His finished work and all-sufficient sacrifice (Heb. 5:14), the fall, resulting in our lost condition (Luke 19:10), regeneration (John 3:3), gratuitous justification (Gal. 5:4)—these are some of the principal pillars which support the temple of Truth, and without which it cannot stand. Of old God complained, "My people are destroyed [cut off] for lack of knowledge" (Hosea 4:6), and declared, "Therefore My people are gone into captivity, because they have no knowledge: and their honorable men are famished, and their multitude dried up with thirst" (Isaiah 5:13). When He promised "I will give you pastors according to Mine heart," He described the same as those "which shall feed you with knowledge and understanding" (Jer. 3:15), and that knowledge is communicated first and foremost by a setting forth of the glorious doctrines of Divine revelation. Doctrinal Christianity is both the ground and the motive of practical Christianity, for it is principle and not emotion or impulse which is the dynamic of the spiritual life. It is by the Truth that men are illuminated and directed: "0 send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles" (Ps. 43:3). We are saved by a knowledge of the Truth (John 17:3; 1 Tim. 2:4), and by faith therein (2 Thess. 2:13). We are made free by the Truth (John 8:32). We are sanctified by the Truth (John 17:17). Our growth in grace is determined by our growth in the knowledge of God and the Lord Jesus Christ (2 Peter 1:2 and 3:18). It is mercy and truth that preserve us (Ps. 61:7~ Proverbs 21 :28)—"understanding shall keep thee" (Prov. 2:11).

Pertinently is the inquiry made, "If the foundations be destroyed, what can the righteous do?" (Ps. 11:3). The Hebrew word for "foundations" occurs only once more in the Old Testament, namely in Isaiah 19:10, where it is rendered "and they shall be broken in the purposes thereof." As it is from our purposes that our plans and actions proceed, so it is from the "first principles" of the Word that its secondary truths are derived; and upon them both, precepts are based. "The principles of religion are the foundations on which the faith and hope of the righteous are built" (Matthew Henry). While those foundations cannot be totally and finally removed, yet God may suffer them to be so relatively and temporarily. In such case the righteous should not give way to despair, but instead betake themselves unto prayer. "Some thing the righteous ones may do, and should do, when men are attempting to undermine and sap the foundation articles of religion: they should go to the throne of grace, to God in His holy temple, who knows what is doing, and plead with Him to put a stop to the designs and attempts of such subverters of foundations; and they should endeavour to build one another up on their most holy faith" (J. Gill).

During the past century there was an increasingly marked departure from doctrinal preaching. Creeds and confessions of faith were disparaged and regarded as obsolete. The study of theology was largely displaced by engaging the mind with science, psychology and sociology. The cry was raised, "Give us Christ, and not Christianity," and many superficial minds concluded that such a demand was both a spiritual and a pertinent one. In reality it was an absurdity, an imaginary distinction without any vital difference. A scriptural concept of Christ in His theanthropic person, His mediatorial character, His official relations to God’s elect, His redemptive work for them, can be formed only as He is contemplated in His essential Godhead, His unique humanity, His covenant headship, and as the Prophet, Priest and King of His Church. Sufficient attention has not been given to that repeated expression "the doctrine of Christ" (2 John, 9), which comprehends the whole teaching of Scripture concerning His wondrous person and His so-great salvation. Nor has due weight been given to those words "the mystery of Christ" (Col. 4:3), which refer to the deep things revealed of Him in the Word of Truth.

The most conclusive evidences for the Divine origin of Christianity, as well as the chief glory, appear in its doctrines, for they cannot be of human invention. The ineffable and incomprehensible Trinity in unity, the incarnation of the Son of God, the death of the Prince of life, that His obedience and sufferings satisfied Divine justice and expiated our offences, the Holy Spirit making the believer His temple, and our union with Christ, are sublime and lofty truths, holy and mysterious, which far surpass the highest flight of finite reason. There is perfect harmony in all the parts of the doctrine of Christ. Therein a full discovery is made of the manifold wisdom of God, the duties required of us, the motives which prompt thereto. It is in perceiving the distinct parts and aspects of Truth, their relation to one another, their furtherance of a common cause, their magnifying of the Lord of glory, that the excellence and beauty of the whole are apparent. It is because many apprehend only detached fragments of the same that some things in it appear to be inconsistent to them. What is so much needed is a view and grasp of the whole—acquired only by diligent and persevering application.

There is much preaching, but sadly little teaching. It is the task of the teacher to declare all the counsel of God, to show the relation of one part of it to another, to present the whole range of Truth: thereby will the hearer’s mental horizon be widened, his sense of proportion promoted, and the beautiful harmony of the whole be demonstrated. It is his business not only to avow but to evince, not simply to affirm but to establish what he affirms. Of the apostle we read that he "reasoned with them Out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead" (Acts 17:2, 3). He was eminently qualified for such a task both by nature and by grace. He was not only a man of God, but a man of genius and learning. He made considerable use of his reasoning faculty. He did not ask his hearers to believe anything that he averred without evidence, but furnished proof of what he taught. He usually preached on the basic and essential doctrines of the Gospel, which he felt ought to be verified by plain and conclusive reasoning.

"And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks" (Acts 18:4, 19). Because such reasoning may be abused, it does not follow that it should have no place in the pulpit. To reason fairly is to draw correct consequences from right principles, or to adduce clear and convincing arguments in support thereof. In order to reason lucidly and effectively upon the truth of a proposition, it is usually necessary to explain it, then to produce arguments in support of it, and finally to answer objections against it. That is the plan Paul generally follows, as is evident from both the Acts and his Epistles. When he preached upon the existence of God, the first and fundamental truth of all religion, he reasoned simply yet impressively: "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device" (Acts 17:29); "For the invisible things of Him from the creation of the world are clearly seen" (Rom. 1:20). When he enforced the doctrine of human depravity, he proved it first by a lengthy description of the character and conduct of the whole heathen world, and then by quotations from the Old Testament, and concluded "we have before proved both Jews and Gentiles, that they are all under sin" (Rom. 3:19).

It is the teacher’s task to explain, to prove, and then to apply, for hearts are reached through the understanding and conscience. When he appeared before Felix, the apostle "reasoned of righteousness, temperance, and judgment to come" so powerfully that the Roman governor "trembled" (Acts 24:25). But alas, solid reasoning, exposition of Scripture, doctrinal preaching, are now largely things of the past. Many were (and still are) all for what they term experience, rather than a knowledge of doctrine. And today we behold the deplorable effects of the same, for our generation lacks even a theoretical knowledge of the Truth. That which was termed experimental and practical preaching displaced theological instruction, and thus the grand fundamentals of the Gospel were brought into contempt. No wonder that popery has made such headway in the countries once Protestant. It may be that that satanic system may yet prevail more awfully. If it does, none will be able to overthrow it by any experiences of their own. Nothing but sound doctrinal preaching will be of any use.

No wonder, either, that practical godliness is also at such a low ebb, for the root which produces it has not been watered and has withered. "Where there is not the doctrine of Faith, the obedience of Faith cannot be expected . . . On the other hand, doctrine without practice, or a mere theoretical and speculative knowledge of things, unless reduced to practice, is of no avail . . . Doctrine and practice should go together, and in order both to know and to do the will of God, instruction in Doctrine and practice is necessary; and the one bringing first light will lead to the other" (J. Gill). That is the order in 2 Timothy 3:16, "All scripture is given by inspiration of God, and is profitable [first] for doctrine, [and then] for reproof, for correction, for instruction in righteousness." Thus Paul exhorted Timothy, "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (1 Tim. 4:16). So too he enjoined Titus, "This is a faithful saying, and these things [namely the doctrines of verses 3-7] 1 will that thou affirm constantly, that [in order that] they which have believed in God might be careful to maintain good works" (3:8).

Alas, very, very few now preach the doctrine of Christ in all its parts and branches, in all its causes and effects, in all its bearings and dependences. Yet there can be no better furniture for the spiritual mind than right and clear apprehensions thereof. Our preservation from error lies therein; our spiritual fruitfulness depends thereon. Doctrine is the mould into which the mind is cast (Romans 6:17), from which it receives its impressions. As the nature of the seed sown determines what will be the harvest, so the substance of what is preached is seen in the lives of those who sit regularly under it. Where are the purity, the piety, the zeal, that close walking with God and uprightness before men, which were so pronounced in Christendom during the sixteenth and seventeen centuries? Yet the preaching of the Reformers and Puritans was principally doctrinal, and, under God, it produced such a love of the Truth that thousands willingly suffered persecution and great privations, and hazarded their lives, rather than repudiate the doctrines and ordinances of Christ. To say it matters not what a man believes so long as his practice is good is utterly erroneous. Indifference to the Truth betrays a heart that is not right with God.

It also requires to be pointed out that those men whose ministry was most owned and used of God during last century were those who followed in the steps of the Puritans. C. H. Spurgeon, Caesar Malan, Robert Murray MeCheyne, and the great leaders of the Scottish Free Church disruption, gave a prominent place to doctrinal instruction in all of their preaching. An observant eye will soon perceive that there is a distinct spirit which attends different types of preaching, manifesting itself more or less plainly in the regular attenders thereof. There is a solidity and soberness, a stability and godly fear seen in real Calvinists, which are not found among Arminians. There is an uprightness of character in those who espouse the Truth which is lacking in those who imbibe error. Where the sovereignty of God is denied there will be no holy awe of Him. Where the total depravity of man is not insisted upon, pride and self-sufficiency will obtain. Where the impotence of the natural man is not stressed there will be no dependence upon the Holy Spirit. Where the holy demands of God be not maintained there will be the absence of its effects on the heart and life.

Thus may we judge and determine the Truth of preaching: "Whatsoever doctrine both depress and humble man and advance the glory of God, is true. It answers the design of the Gospel, which all centers in this: that man is to be laid low, and God to be exalted as the chief cause. It pulls man down from his own bottom, and transfers all the glory man would challenge into the hands of God: it lays man in the dust at God’s footstool. That doctrine which crosses the main design of the Gospel, and encourages pride in man, is not a spark from heaven. No flesh must glory in God’s presence (1 Cor. 1:29). The doctrine of justification by works is thrown down by the apostle with this very argument as a thunderbolt: ‘Where is boasting then? It is excluded. . .by the law of faith’ (Rom. 3:27), that is by the doctrine of the Gospel. Boasting would be introduced by ascribing regeneration to nature, as much as it is excluded by denying justification by works. The doctrine of the Gospel would contradict itself to usher in boasting with one hand whilst it thrust it out with the other. Our Saviour gave this rule long ago, that the glorifying of God is the evidence of truth in persons: ‘he that seeketh His glory that sent him, the same is true’ (John 7:18). By the same reason also in things and doctrines" (Charnock, 1660).

Turning from the general to the particular. In taking up our present subject (D.V.) we shall endeavour to make good a half-promise given by us seventeen years ago, for we stated at that time that if we were spared we hoped to devote a series of articles to this important truth. Some of our readers may be inclined to challenge the accuracy of our present title, considering that the duty of mortification pertains far more to the practical side of things than to the doctrinal. The objection would be well taken if the popular distinction were valid, but like so many of the expressions now in vogue this one will not stand the test of Scripture. The term "doctrine" has a much wider meaning in the Word of God than is usually accorded it today. It includes very much more than the "five points" of Calvinism. Thus we read of "the doctrine which is according to godliness"(1 Tim. 6:3), which is very much more than a species of intellectual proposition intended for the instructing of our brains, namely the enunciation of spiritual facts and holy principles, for the warming of the heart and the regulating of our lives.

"The doctrine which is according to godliness" at once defines the nature of Divine doctrine, intimating as it does that its design or end is to inculcate a right temper of mind and deportment of life Godwards: it is pure and purifying. The objects which are revealed to faith are not bare abstractions which are to be accepted as true, nor even sublime and lofty concepts to be admired: they are to have a powerful effect upon our daily walk. There is no doctrine revealed in Scripture for a merely speculative knowledge, but all is to exert a powerful influence upon conduct. God’s design in all that He has revealed to us is to the purifying of our affections and the transforming of our characters. The doctrine of grace teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world (Titus 2:11, 12). By far the greater part of the doctrine (John 7:16) taught by Christ consisted not of the explication of mysteries, but rather that which corrected men’s lusts and reformed their lives. Everything in Scripture has in view the promotion of holiness.

If it be an absurdity to affirm that it matters not what a man believes so long as he does that which is right, equally erroneous is it to conclude that if my creed be sound it matters little how I act. "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel" (1 Tim. 5:8), for he shows himself to be devoid of natural affection. Thus it is possible to deny the Faith by conduct as well as by words. A neglect of performing our duty is as real a repudiation of the Truth as is an open renunciation of it, for the Gospel, equally with the Law, requires children to honour their parents. Observe how that awful list of reprehensible characters mentioned in 1 Timothy 1:9,10, are said to be "contrary to sound doctrine"—opposed to its salutary nature and spiritual tendency: i.e. that conduct which the standard of God enjoins. Observe too how that the spirit of covetousness or love of money is designated an erring "from the faith" (1 Tim. 6:10): it is a species of heresy, a departure from the doctrine which is according to godliness—an awful example of which we have in the case of Judas. Mortification, then, is clearly one of the practical doctrines of Holy Writ, as we hope to show abundantly in what follows.

2. An Outline

Romans 8:13 supplies the most comprehensive description of our subject to be found in any single verse of the Bible, setting forth as it does the greatest number of its principal features: "For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." This is a most solemn and searching verse, and one which has little place in modern ministry, be it oral or written. If Arminians have sadly wrested it, many Calvinists have refused to face its plain affirmations and implications. Five things in it claim our best attention. First, the persons addressed. Second, the awful warning here set before them. Third, the duty enjoined upon them. Fourth, the effectual Helper provided. Fifth, the promise made to them. The better to focus our minds, and to enable us to grapple with the difficulties which not a few have found in the verse, ere seeking to fill in our outline we will ask a number of pertinent questions.

What is the relation between our text and the context? Why are both of its members in the hypothetical form—"if"? Does the "ye" in each half of the verse have reference to the same persons, or are there two entirely different classes in view? If the latter be the case, then by what valid principle of exegesis can we account for such? Why not change one of them to "any" or ‘ ‘they"? What is meant by "live after the flesh"? Is it possible for a real Christian to do so? If not, and it is unregenerate persons who are mentioned, then why say they "shall die," seeing that they are dead already spiritually? Are the terms "die" and "live" here used figuratively and relatively, or literally and absolutely? What is imported by "mortify" and why "the deeds of the body" rather than "the lusts of the flesh"? If the "ye" perform that task, then how "through the Spirit"? If He be the prime Worker, then why is the mortifying predicated of them? If there be conjoint action, then how are the two factors to be adjusted? In what manner will the promise "ye shall live" be made good, seeing they already be alive spiritually? We know of no commentator who has made any real attempt to grapple with these problems.

The whole context makes it quite evident what particular classes of people are here addressed. First, it is those who are in Christ Jesus, upon whom there is now no condemnation (verse 1). Second, it is those who have been made free from the law of sin and death, and had the righteousness of Christ imputed to them (verses 2-4). Third, it is those who give proof that they are the beneficiaries of Christ, by walking not after the flesh, but after the spirit (verse 4). In what immediately follows a description is given of two radically different classes: they who are after the flesh, carnally minded; they whose legal standing is not in the flesh, but in the spirit, who are spiritually minded because indwelt by the Spirit of God (verses 5-11). Fourth, concerning the latter—"we" as opposed to the "they" of verse 8—the apostle draws a plain and practical conclusion: "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh" (verse 12)—the endearing appellation there used by Paul leaves us in no doubt as to the particular type of characters he was addressing. Manton had a most able sermon on this verse, and we will, mostly in our own language, epitomize his exposition.

Man would fain be at his own disposal. The language of his heart is "our lips are our own: who is lord over us?" (Ps. 12:4). He affects supremacy and claims the right of dominion over his own actions. But his claim is invalid, He was made by Another and for Another, and therefore he is a "debtor." Negatively, not to the flesh, which is mentioned because that corrupt principle is ever demanding subjection to it. Positively, he is debtor to the One who gave him being. Christians are debtors both as creatures and as new creatures, being entirely dependent upon God alike for their being and their well-being, for their existence and preservation. As our Maker, God is our Owner, and being our Owner He is therefore our Governor, and by consequence our Judge. He has an absolute propriety in us, an unchallengeable power over us, to command and dispose of us as He pleases. We have nothing but what we receive from Him. We are accountable to Him for our time and our talents. Every benefit we receive increases our obligation to Him. We have no right to please ourselves in anything. This debt is indissoluble: as long as we are dependent upon God for being and support, so long as we are bound to Him. Sin has in no wise cancelled our obligation, for though fallen man has lost his power to obey, the Lord has not lost His power to command.

By virtue of his spiritual being, the saint is still more a debtor to God. First, because of his redemption by Christ, for he is not his own, but bought with a price (1 Cor. 6:9). The state from which he was redeemed was one of woeful bondage, for he was a slave of Satan. Now when a captive was ransomed he became the absolute property of the purchaser (Lev. 25:45,46). The end which Christ had in view proves the same thing: He has "redeemed us to God" (Rev. 5:9). Second, because of his regeneration. The new nature then received inclines to God: we are created in Christ Jesus unto good works (Eph. 2:10). Having brought us from death unto life, renewed us in His image, bestowed upon us the status and privileges of sonship, we owe ourselves, our strength and our service unto God as His beneficiaries. The new creature is diverted from its proper use if we live after the flesh. Third, because of our own dedication (Rom. 12:1). A genuine conversion involves the renunciation of the world, the flesh and the devil, and the giving up of ourselves unto the Lord (2 Cor. 8:5). Since our obedience to God is a debt, there can be no merit in it (Luke 17:10); but if we pay it not, we incur the debt of punishment (Matt. 6:12,15). Since the flesh has no right to command, the gratification of it is the yielding to a tyrannous usurper (Rom. 6:12,14). When solicited by the flesh, the believer should reply, "I am the Lord’s."

"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." Here are two sharply contrasted propositions, each one being expressed conditionally. Two eventualities are plainly set forth. Two suppositions are mentioned, and the inevitable outcome of each clearly stated. Both parts of the verse affirm that if a certain course of conduct be steadily followed (for it is far from being isolated actions which are referred to) a certain result would inevitably follow. This hypothetical form of presenting the Truth is quite a common one in the Scriptures. Servants of Christ are informed that "If any man’s [literally "any one’s," i.e. of the "ministers" of verse 5, the "laborers" of verse 9] work abide which he hath built thereon, he shall receive a reward. If any man’s ["one’s," "minister’s"] work shall be burned, he shall suffer loss" (1 Cor. 3:14, 15). Other well-known examples are, "for if I yet pleased men, I should not be the servant of Christ," and "For if I build again the things which I destroyed [renounced], I make myself a transgressor" (Gal. 1:10; 2:18). "How shall we escape, if we neglect so great salvation?" (Heb. 2:3, and cf. 10:26). Our text, then, is parallel with, "For he that soweth to his flesh shall of the flesh reap corruption: but he that soweth to the spirit shall of the spirit reap life everlasting" (Gal. 6:8).

There are two things which the people of God are ever in need of: faithful warnings, kindly encouragement—the one to curb their sinful propensities, the other to animate their spiritual graces to the performing of duty, especially when they be cast down by the difficulties of the way or are mourning over their failures. Here too a balance needs to be carefully preserved. Inexperienced believers have little realization of the difficulties and perils before them, and the hearts of older ones are so deceitful that each alike needs to be plainly and frequently corrected, and exhorted to pay attention to the danger-signals which God has set up along our way. It is both striking and solemn to note how often the Saviour sounded the note of warning, not only unto the wicked, but more especially unto His disciples. He bade them, "Take heed what ye hear" (Mark 4:24); "Beware of false prophets" (Matt. 7:15); "Take heed therefore that the light which is in thee be not darkness" (Luke 11:35); "Remember Lot’s wife" (Luke 17:32); "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life" (Luke 21:34). To one He had healed, "Sin no more, lest a worse thing come unto thee" (John 5:14).

The word "flesh" is used in Scripture in a number of senses, but throughout Romans 8 it signifies that corrupt and depraved nature which is in us when we enter this world. That evil nature or principle is variously designated. It is termed sin (Rom. 7:8), "warring against the law of my mind" (verse 23). In James 4:5, "the spirit that dwelleth in us lusteth to envy," to indicate that it is not a tangible or material entity. But more commonly it is called "the flesh" (John 3:6; Rom. 7:25; Gal. 5:17). It is so termed because it is transmitted from parent to child as the body is, because it is propagated by natural generation, because it is strengthened and drawn forth by carnal objects, because of its base character and degeneracy. It was not in man when he left the hand of his Creator and was pronounced by Him "very good." Rather was it something that he acquired by the fall. The principle of sin as a foreign element, as a thing ab extra, as an invading agent, entered into him, vitiating the whole of his natural being—as frost enters into and ruins vegetables, and as blight seizes and mars fruit.

The "flesh" is the open, implacable, inveterate, irreconcilable enemy of holiness, yea, it is "enmity against God" (Romans 8:7)—an "enemy" may be reconciled, not so "enmity" itself. Then what an evil and abominable thing is the flesh: at variance with the Holy One, a rebel against His Law! It is therefore our enemy, yea, it is far and away the worst one the believer has. The Devil and the world without do all their mischief to the souls of men by the flesh within them. "The flesh is the womb where all sin is conceived and formed, the anvil upon which all is wrought, the false Judas that betrays us, the secret enemy within that is ready on all occasions to open the gates to the besiegers" (Thomas Jacomb, 1622-87). We must distinguish sharply between being in the flesh and living after the flesh. Thus, "For when we were in the flesh" (Rom. 7:5) has reference to Christians in their unregenerate condition, as "they that are in the flesh cannot please God" speaks of the unsaved; whereas "But ye are not in the flesh, but in the spirit" (8:8,9) is predicated of believers. "In the flesh" imports a person’s standing and state before God; living after the flesh describes his course and conversation. The one inevitably follows and corresponds to the other: a person’s character and conduct agree with his condition and case.

The flesh is radically and wholly evil: as Romans 7:18, declares, there is "no good thing" in it. It is beyond reclamation, being incapable of any improvement. It may indeed put on a religious garb, as did the Pharisees, but beneath is nothing but rottenness. Fire may as soon be struck Out of ice as holy dispositions and motions be produced by indwelling sin. As the "flesh" continually opposes that which is good, so it ever disposes the soul unto what is evil. To "walk after" or to "live after the flesh" (both terms have the same force) is for a person to conduct himself as do all the unregenerate, who are dominated, motivated and actuated by nothing but their fallen nature. To "live after the flesh" refers not to a single act, nor even to a habit or a series of acts in one direction; but rather to the whole man being governed and guided by this vile principle. That is the case with all who are out of Christ: their desires, thoughts, speech and deeds all proceed from this corrupt fount. It is by the flesh that the whole of their souls are set in motion and their entire course steered. All is directed by some fleshly consideration. They act from self, or base principle; they act for self, or base end. The glory of God is nothing to them, the flesh is all in all.

The flesh is a dynamical, active, ambitious principle, and therefore it is spoken of as a lusting thing. Thus we read of "the lusts of the flesh," yea, of "the wills of the flesh" (Eph. 2:3—margin) for its desires are vehement and imperious. "But [indwelling] sin, taking occasion [being aggravated] by the commandment ["thou shalt not covet"], wrought in me all manner of concupiscence" [or "lust"] (Rom. 7:8). Education and culture may result in a refined exterior; family training and other influences may lead to an espousal of religion, as is the case with the great majority of the heathen; selfish considerations may even issue in voluntarily undergoing great austerities and deprivations, as the Buddhist to attain unto Nirvana, the Mohammedan to gain paradise, the Romanist to merit heaven—but the love of God prompts none of them, nor is His glory their aim. Though the Christian be "not in the flesh" as to his status and state, yet the flesh as an evil principle (unchanged) is still in him, and it "lusteth against the spirit" (Gal. 5:17) or new nature, and therefore are we exhorted, "Let not sin [i.e. the flesh] therefore reign in your mortal body, that ye should obey it in the lusts thereof" (Rom. 6:12).

It requires to be pointed out that there is a twofold walking or living after the flesh: the one more gross and manifest, the other more indiscernible. The first breaks forth into open and bodily lusts and acts, such as gluttony, drunkenness, moral uncleanness: this is "the filthiness of the flesh." The second is when the flesh exerts itself in internal heart lusts, which are more or less concealed from our fellows, which lie smouldering and festering within our soul, such as pride, unbelief, self-love, envy, covetousness; this is the filthiness "of the spirit" (2 Cor. 7:1). In Galatians 5:18,19, the apostle gives a catalogue of the lustings of the flesh in both of these respects. He does so to expose a common fallacy. It is generally assumed that walking or living "according to the flesh" is limited to the first form mentioned, and the second one is little considered or regarded. So long as men abstain from gross intemperance, open profanity, brutish sensuality, they think that all is well with them, whereas they may be quite free from all gross practices and still be guilty of living after the flesh. Yea, such is the case with all in whose hearts there are inordinate affections after the world, a spirit of self-exaltation, covetousness, malice, hatred, uncharitableness, and many other reprehensible lusts.

Our text makes crystal clear to us the fundamental and vital importance of the duty here enjoined, for our performance or non-performance thereof is literally a matter of life and death. Mortification is not optional, but imperative. The solemn alternatives are plainly stated: neglect ensures everlasting misery, compliance therewith is assured eternal felicity. The whole verse is manifestly addressed unto saints, and they are faithfully warned, "If ye live after the flesh ye shall die": that is, die eternally, for as in 5:12, 21; 7:23; 8:6, "death" includes all the penal consequences of sin both here and hereafter; so in our text "die" manifestly signifies "shall suffer the second death," which is "the lake which burneth with fire and brimstone" (Rev. 21:8). The express reason is here advanced why Christians should not live after the flesh: they are not debtors to it to do so (verse 12): if they surrender to its dominion, the wages of sin will most certainly be paid them. "The flesh belongs to the world, and the man who is yielding to its promptings is in the world, living like the world, and must perish with the world" (J. Stifler).

It was by yielding to the lusts of the flesh that Adam brought death upon himself and all his posterity. And if I live after the flesh, that is, am governed and guided by my old nature, acting habitually according to its inclinations—for it is a persistent and continuous course of conduct which is here mentioned—then, no matter what be my profession, I shall perish in my sin. It is the gratifying and serving of the flesh, instead of the will of God, which eternally ruins souls. "It may be asked whether one who has received the grace of God in truth can live after the flesh. To live in a continued course of sin is contrary to the grace of God; but flesh may prevail and greatly influence the life and conversation for a while. How long this may be the case of a true believer under backsliding, through the power of corruptions and temptations, cannot be known; but certain it is that it shall not be always thus with him" (John Gill).

The whole of our verse pertains to professing Christians, and at the present moment. The Apostle did not simply say, "If ye have lived after the flesh," for that is the case with every unregenerate soul. But if ye now live after the flesh, "ye shall die"—in the full meaning of that word. It is a general statement of a universal truth. We fully agree with the explanation furnished by B.W. Newton, who was a decided Calvinist. "An expression of this kind is addressed to us for two reasons. First, because in the professing church the apostle knew there were and would be false professors. So whenever collective bodies are addressed, he always uses words implying uncertainty and doubt, for tares will be among the wheat. And second, true believers themselves (though grace can preserve them) have now nevertheless always a tendency in them to the same paths. Therefore descriptions like this, which are true to the full of those who merely profess, may yet be rightly applied to all who are wandering into those paths." Examples of the one are found in such passages as Galatians 4:20, and 6:8; Ephesians 5:5-7; Colossians 3:5, 6. Of the second it must be borne in mind that a backsliding Christian had turned aside from the narrow way of denying self, and that if he follows the course of self-pleasing to the bitter end, destruction awaits him."

See here the faithfulness of God in so plainly warning of the terrible doom awaiting all who live after the flesh. Instead of thinking hardly of God for His threatenings, we should be grateful for them. See the justice of God. To be pleasing self is to continue in the apostasy of mankind, and therefore the original sentence (Gen. 2:17) is in force against them. It is contempt of God, and the heinousness of the sin is measured by the greatness of Him who is affronted (1 Sam. 2:25). Moreover, they refuse the remedy, and therefore are doubly guilty. See here the wisdom of God in appointing the greater punishment to curb the greatness of the temptation. The pleasures of sin are but for a season, but the paths of sin are for evermore: if the latter were soundly believed and seriously considered, the former would not so easily prevail with us. Behold the holiness of God: a unmortified soul is unfit for His presence. Vessels of glory must first be seasoned with grace. Conformity to Christ fits for heaven, and where that be lacking there can be no entrance.

"For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom. 8:13). The whole of this verse pertains and belongs to believers, who are "debtors, not to the flesh, to live after the flesh" (verse 12); but, instead, debtors to Christ who redeemed them, and therefore to live unto His glory; debtors to the Holy Spirit who regenerated and indwells them, and therefore to live in subjection to His absolute control.

On this occasion we will state very briefly what is signified by "mortify," leaving till later a fuller explanation of the precise nature of this duty. First, from its being here placed in apposition with "live after the flesh," its negative sense is more or less obvious. To "live after the flesh" is to be completely controlled by indwelling sin, to be thoroughly under the dominion of our inbred corruptions. Hence, mortification consists in a course of conduct which is just the reverse. It imports: Comply not with the demands of your old nature, but rather subdue them. Serve not, cherish not your lusts, but starve them: "make not provision for the flesh, to fulfil the lusts thereof" (Rom. 13:14). The natural desires and appetites of the physical body require to be disciplined, so that they are our servants and not our masters; it is our responsibility to moderate, regulate and subordinate them unto the higher parts of our being. But the cravings of the body of sin are to be promptly refused and sternly denied. The spiritual life is retarded just in proportion as we yield subservience to our evil passions.

The imperative necessity for this work of mortification arises from the continued presence of the evil nature in the Christian. Upon his believing in Christ unto salvation he was at once delivered from the condemnation of the Divine law, and freed from the reigning power of sin; but "the flesh" was not eradicated from his being, nor were its vile propensities purged or even modified. That fount of filthiness still remains unchanged unto the end of his earthly career. Not only so, but it is ever active in its hostility to God and holiness: "The flesh lusteth against the Spirit [or new nature] , and the Spirit against the flesh" (Gal. 5:17). Thus there is a ceaseless conflict in the saint between indwelling sin and inherent grace. Consequently there is a perpetual need for him to mortify or put to death not only the actings of indwelling corruption but also the principle itself. He is called upon to engage in ceaseless warfare and not suffer temptation to bring him into captivity to his lusts. The Divine prohibition is "have no fellowship with the unfruitful works of darkness [enter into no truce, form no alliance with], but rather reprove them" (Eph. 5:11). Say with Ephraim of old, "What have Ito do any more with idols?" (Hosea 14:8).

No real communion with God is possible while sinful lusts remain unmortified. Allowed evil draws the heart away from God, and tangles the affections, discomposes the soul, and provokes the Holy One to close His ears against our prayers: "Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?" (Ezek. 14:3). God cannot in any wise delight in an unmortified soul: for Him to do so would be denying Himself or acting contrary to His own nature. He has no pleasure in wickedness, and cannot look with the slightest approval on evil. Sin is a mire, and the more miry we are the less fit for His eyes (Ps. 40:2). Sin is leprosy (Isa. 1:6), and the more it spreads the less converse will the Lord have with us. Deliberately to keep sin alive is to defend it against the will of God, and to challenge combat with the Most High. Unmortified sin is against the whole design of the Gospel—as though Christ’s sacrifice was intended to indulge us in sin, rather than redeem us from it. The very end of Christ’s dying was the death of sin: rather than sin should not die, He laid down His life.

Though risen with Christ, their life hid with Him in God, and they certain to appear with Christ in glory, the saints are nevertheless exhorted to mortify their members which are upon the earth (Col. 3:1-5). It may appear strange when we note what particular members the apostle specified. It was not vain thoughts, coldness of heart, unwary walking, but the visible and most repulsive members of the old man: "fornication, uncleanness, inordinate affection, evil concupiscence"; and in verse 8 he bids them again, "put off all these; anger, wrath, malice, blasphemy, filthy communication" and lying. Startling and solemn it is to find that believers require calling upon to mortify such gross and foul sins as those: yet it is no more than is necessary. The best Christians on earth have so much corruption within them, which habitually disposes them unto these iniquities (great and heinous as they are), and the Devil will so suit his temptations as will certainly draw their corruptions into open acts, unless they keep a tight hand and close watch over themselves in the constant exercise of mortification. None but the Holy One of God could truthfully aver, "the prince of this world cometh, and hath nothing in Me" (John 14:30) which could be enkindled by his fiery darts.

As the servants of God urge upon the wicked that they slight not any sin because in their judgment it is but a trivial matter, saying, "Is it not a little one? and my soul shall live" (Gen. 19:20); so the faithful minister will press it upon all of God’s people that they must not disregard any sin because it is great and grievous, and say within themselves, "Is it not a great one? and my soul shall never commit it." As we presume upon the pardoning mercy of God in the preserve us from the committing of great and crying sins. It is because of their self-confidence and carelessness that sometimes the most gracious and experienced suddenly find themselves surprised by the most awful lapses. When the preacher bids his hearers beware that they murder not, blaspheme not, turn not apostates from their profession of the faith, none but the self-righteous will say with Hazael, "But what, is thy servant a dog, that he should do this great thing?" (2 Kings 8:13). There is no crime, however enormous, no abomination, however vile, but what any of us are capable of committing, if we do not bring the cross of Christ into our hearts by a daily mortification.

But why "mortify the deeds of the body"? In view of the studied balancing of the several clauses in this antithetical sentence, we had expected it to read "mortify the flesh." In the seventh chapter and the opening verses of the eighth the apostle had treated of indwelling sin as the fount of all evil actions; and here he insists on the mortifying of both the root and the branches of corruption, referring to the duty under the name of the fruits it bears. The "deeds of the body" must not be restricted to mere outward works, but be understood as including also the springs from which they issue. As Owen rightly said, "The axe must be laid to the root of the tree." In our judgment "the body" here has a twofold reference. First, to the evil nature or indwelling sin, which in Romans 6:6, and 7:24, is likened unto a body, namely "the body of the sins of the flesh" (Col. 2:11). It is a body of corruption which compasses the soul: hence we read of "your members which are upon the earth" (Col. 3:5). The "deeds of the body" are the works which corrupt nature produces, namely our sins. Thus the "body" is here used objectively of "the flesh."

Second, the "body" here includes the house in which the soul now dwells. It is specified to denote the degrading malignity which there is in sin, reducing its slaves to live as though they had no souls. It is mentioned to import the tendency of indwelling sin, namely to please and pamper the baser part of our being, the soul being made the drudge of the outward man. The body is here referred to for the purpose of informing us that though the soul be the original abode of "the flesh" the physical frame is the main instrument of its actions. Our corruptions are principally manifested in our external members: it is there that indwelling sin is chiefly found and felt. Sins are denominated "the deeds of the body" not only because they are what the lusts of the flesh tend to produce, but also because they are executed by the body (Romans 6:12). Our task then is not to transform and transmute "the flesh," but to slay it: to refuse its impulses, to deny its aspirations, to put to death its appetites.

But who is sufficient for such a task—a task which is not a work of nature but wholly a spiritual one? It is far beyond the unaided powers of the believer. Means and ordinances cannot of themselves effect it. It is beyond the province and ability of the preacher: omnipotence must have the main share in the work. "If ye through the Spirit do mortify," that is "the Spirit of God, the Spirit of Christ" of Romans 8:9—the Holy Spirit; for He is not only the Spirit of holiness in His nature, but in His operations too. He is the principal efficient cause of mortification. Let us marvel at and adore the Divine grace which has provided such a Helper for us! Let us recognize and realize that we are as truly indebted to and dependent upon the Spirit’s operations as we are upon the Father’s electing and the Son’s redeeming us. Though grace be wrought in the hearts of the regenerate, yet it lies not in their power to act it. He who imparted the grace must renew, excite, and direct it.

Believers may employ the aids of inward discipline and rigor, and practice outward moderation and abstinence, and while they may for a time check and suppress their evil habits, unless the Spirit puts forth His power in them there will be no true mortification. And how does He operate in this particular work? In many different ways. First, at the new birth He gives us a new nature. Then by nourishing and preserving that nature. In strengthening us with His might in the inner man. In granting fresh supplies of grace from day to day. By working in us a loathing of sin, a mourning over it, a turning from it. By pressing upon us the claims of Christ, making us willing to take up our cross and follow Him. By bringing some precept or warning to our mind. By sealing a promise upon the heart. By moving us to pray.

Yet let it be carefully noted that our text does not say, "If the Spirit do mortify," or even "If the Spirit through you do mortify," but, instead, "If ye through the Spirit": the believer is not passive in this work, but active. It must not be supposed that the Spirit will help us without our concurrence, as well while we are asleep as waking, whether or not we maintain a close watch over our thoughts and works, and exercise nothing but a slight wish or sluggish prayer for the mortification of our sins. Believers are required to set themselves seriously to the task. If on the one hand we cannot discharge this duty without the Spirit’s enablement, on the other hand He will not assist if we be too indolent to put forth earnest endeavors. Then let not the lazy Christian imagine he will ever get the victory over his lusts.

The Spirit’s grace and power afford no license to idleness, but rather call upon us to the diligent use of means and looking to Him for His blessing upon the same. We are expressly exhorted, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1), and that makes it plain that the believer is not a cipher in this work. The gracious operations of the Spirit were never designed to be a substitute for the Christian’s discharge of duty. Though His help be indispensable, yet it releases us not from our obligations. "Little children, keep yourselves from idols" (John 5:21) emphasizes our accountability and evinces that God requires much more than our waiting upon Him to stir us unto action. Our hearts are terribly deceitful, and we need to be much upon our guard against cloaking a spirit of apathy under an apparent jealous regard for the glory of the Spirit. Is no self-effort required to escape the snares of Satan by refusing to walk in those paths which God has prohibited? Is no self-effort called for in separating ourselves from the companionship of the wicked?

Mortification is a task to which every Christian must apply himself with prayerful diligence and resolute earnestness. The regenerate have a spiritual nature within that fits them for holy action, otherwise there would be no difference between them and the unregenerate. They are required to improve the death of Christ, to embitter sin to them by His sufferings. They are to use the grace received in bringing forth the fruits of righteousness. Nevertheless, it is a task which far transcends our feeble powers. It is only "through the Spirit" that any of us can acceptably or effectually (in any degree) "mortify the deeds of the body." He it is who presses upon us the claims of Christ: reminding us that inasmuch as He died for sin, we must spare no efforts in dying to sin—striving against it (Heb. 11:4), confessing it (1 John 1:9), forsaking it (Prov. 28:13). He it is who preserves us from giving way to despair, and encourages us to renew the conflict. He it is who deepens our longings after holiness, and moves us to cry, "Create in me a clean heart, O God" (Ps. 51:10).

"If ye through the Spirit do mortify the deeds of the body." Mark, my reader, the lovely balance of truth which is here so carefully preserved: while the Christian’s responsibility is strictly enforced, the honour of the Spirit is as definitely maintained and Divine grace is magnified. Believers are the agents in this work, yet they perform it by the strength of Another. The duty is theirs, but the success and the glory are His. The Spirit’s operations are carried on in accordance with the constitution which God has given us, working within and upon us as moral agents. The same work is, in one point of view, God’s; and in another ours. He illumines the understanding, and makes us more sensible of indwelling sin. He makes the conscience more sensitive. He deepens our yearnings after purity. He works in us both to will and to do of God’s good pleasure. Our business is to heed His convictions, to respond to His holy impulses, to implore His aid, to count upon His grace.

"If ye through the Spirit do mortify the deeds of the body, ye shall live."Here is the encouraging promise set before the sorely tried contestant. God will be no man’s debtor: yea, He is a rewarder of them that diligently seek Him (Heb. 11:6). If then, by grace, we concur with the Spirit, denying the flesh, striving after holiness, richly shall we be recompensed. The promise unto this duty is opposed unto the death threatened in the clause foregoing: as "die" there includes all the penal consequences of sin, so "shall live" comprehends all the spiritual blessings of grace. If by the Spirit’s enablement and our diligent use of the Divinely appointed means we sincerely and constantly oppose and refuse the solicitations of indwelling sin, then—but only then—we shall live a life of grace and comfort here, and a life of eternal glory and bliss hereafter. We have shown elsewhere that "eternal life" (1 John 2:25) is the believer’s present possession (John 3:36; 10:28) and also his future goal (Mark 10:30; Gal. 6:8; Titus 1:2). He now has a title and right to it; he has it by faith, and in hope; he has the seed of it in his new nature. But he has it not yet in full possession and fruition.

"The promises of the Gospel are not made to the work, but to the worker; and to the worker not for his work, but according to his work, for the sake of Christ’s work. The promise of life, then, is not made to the work of mortification, but to him that mortifies his flesh; and that not for his mortification, but because he is in Christ, of which this mortification is the evidence. That they who mortify the flesh shall live is quite consistent with the truth that eternal life is the free gift of God; and in the giving of it, there is no respect to the merit of the receiver. This describes the character of all who receive eternal life; and it is of great importance. It takes away all ground of hope from those who profess to know God and in works deny Him" (Robert Haldane). The conditionality of the promise, then, is neither that of causation nor uncertainty, but of coherence and connection. A life of glory proceeds not from mortification as the effect from the cause, but follows merely upon it as the end does the use of means. The highway of holiness is the only path which leads to heaven.

Entire Sanctification

by Benjamin B. Warfield (1851-1921)

"And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also do it." (1 Thess. 5:23-24)

THERE is no feature of Christianity more strongly emphasized by those to whom its establishment in the world was committed, than the breadth and depth of its ethical demands. The "salvation" which was promised in the "Gospel" or "Glad Tidings" which constituted its proclamation, was just salvation from sin and unto holiness. In other words, it was a moral revolution of the most thoroughgoing and radical kind. "Sanctification" is the Biblical word for this moral revolution, and in "sanctification" the very essence of salvation is made to consist. "This is the will of God" for you, says the Apostle to his readers in this very epistle, "even your sanctification." A great part of the epistle is given, accordingly, to commending the new converts for the progress they had already made in this sanctification, and to urging them onward in the same pathway.

No moral attainment is too great to be pressed on them as their duty, no moral duty is too minute to be demanded of them as essential to their Christian walk. The standard the Apostle has before him, and consistently applies to his readers, falls in nothing short of absolute perfection, a perfection which embraces in its all-inclusive sweep the infinitely little and the infinitely great alike. In the verses immediately preceding our text the Apostle had been engaged, as is his wont in all his epistles, in enumerating a number of details of conduct which he wished, especially, to emphasize to his readers. They are not chosen at haphazard, but are just the items of conduct which the particular readers with whom he is at the moment engaged required most to have urged upon their attention.

But the Apostle would not have his readers suppose that their whole duty was summed up in the items he enumerates. As he draws to the close of his exhortations he therefore breaks off in the enumeration and adjoins one great comprehensive prayer for their entire perfection: "But may the God of peace Himself sanctify you wholly: and may your spirit and soul and body be preserved perfect without failure, at the coming of our Lord Jesus Christ. Faithful is He that calleth you who also will do it."

Here we have obviously a classical passage—possibly the classical passage—for "entire sanctification"; and it may repay us in the perennial interest which attends the discussion of the theme of "entire sanctification" to look at it somewhat closely, as such.

First of all, let us settle it clearly in mind that it is of entire sanctification" that the passage treats. There can certainly be no doubt of it, if we will only give the language of the passage a fair hearing. It is so emphasized, indeed, and with such an accumulation of phraseology that it becomes almost embarrassing. The entirety, the completeness, the perfection of the sanctification, of which it speaks is, in fact, the great burden of the passage. In contrast with the details with which the Apostle had just been dealing, and which—just because they were details—could touch the periphery only of a perfect life, and that only at this or that point of the circumference, he here averts to the complete sanctification that not merely touches but fills not the periphery only but the entire circle of the Christian—nay, of the human-life. It is a sanctification that is absolutely complete and that embraces the perfection of every member of the human constitution, that the Apostle here deals with.

Observe the emphatic repetition of the idea of completeness. May the "God of Peace"—and this very designation of God, doubtless, has its reference to the completeness of the sanctification, peace being the opposite of all division, distraction, hesitation and dubitation,—may the "God of Peace," the Apostle prays, "sanctify you completely"—so as that ye may be perfect and wanting nothing that enters into the perfection of your correspondence to the ends for which you were created. And not content with this, he adds explanatorily, "And may your spirit and your soul and your body be preserved entire, perfect," and not that merely, but "blamelessly entire, perfect"; "blamelessly"—that is, in a manner which is incapable of being accused of not coming up to its idea.

Observe further the distribution of the personality which is to be perfected into its component parts, of each of which, in turn, perfection is desiderated. Not only are we to be sanctified wholly, but every part of us—our spirit, our soul, our body itself—is to be kept blamelessly perfect. The Apostle is not content, in other words, with the general, but descends into the specific elements of our being. And for each of these elements in turn he seeks a "blameless perfection," that the sum of them all—the "we" at large-may be, indeed., complete and entire, wanting nothing.

Now, no doubt, this enumeration of parts is in a sense rhetorical and not scientific. The Apostle is accumulating terms to convey the great idea of completeness more pungently to us—something as our Lord did when He told us we must love the Lord our God with all our heart and soul and mind and strength. But even so he makes a certain distinction between the three elements he enumerates, by the accumulation of which he expresses completeness most emphatically. His meaning is that there is no department of our being into which he would not have this perfection penetrate, where he would not have it reign, and through which he would not have it operate to the perfecting of the whole.

By this double mode of accumulation, we perceive, the Apostle throws an astonishing emphasis on the perfection which he desires for his readers. Here we may say is "Perfectionism" raised to its highest power, a blameless perfection, a perfection admitting of no failure to attain its end, in every department of our being alike, uniting to form a perfection of the whole, a complete attainment of our idea in the whole man. There is certainly no doctrine of "entire sanctification" that has been invented in these later days which can compare with Paul's doctrine in height or depth or length or breadth. His "Perfectionism" is assuredly the very apotheosis of perfectionism. The perfection proposed is a real perfection (which is not always true of recent teachings on this subject) and the man who attains it is a perfect man—every part of his being receiving its appropriate perfection (and this is seldom or never true of recent teachings). A perfect perfection for a perfect man—an entire sanctification for the entire man—surely here is a perfection worth longing for.

Let us observe next that Paul does not speak of this perfecting of the entire man as if it were a mere ideal, unattainable, and to be looked up to only as the forever beckoning standard hanging hopelessly above us. He treats it as distinctly attainable. He seriously prays God to grant it to his readers; and that as the end of his exhortation to them to study moral perfection as the aim of their endeavours.

He does not, indeed, represent it as attainable by and through human effort alone, as if man in his own strength could reach and touch this his true ultimate goal of endeavour. Rather he emphatically represents it as the gift of God alone. After exhorting men to their best endeavours, he turns suddenly from man to God and besieges Him with prayer. Strive, he says, strive always, do this thing and do that-and so work out this, your ethical salvation. "But may God Himself—the God of peace Himself "—the stress is on the "Himself." It is in God, in God alone, the God of peace alone, that hope can be placed for such high attainments.

But cannot hope be placed in God for this attainment? The whole gist of Paul's prayer—nay, the whole drift of his discourse—would be stultified, were it not so. Paul's prayer, and the way in which he introduces his prayer, all combine to make it certain that he is not mocking us here with an illusory hope but is placing soberly before us an attainable goal. This perfect perfection is then, necessarily, according to Paul, attainable for man. God can and will give it to His children.

Even more must be said. Paul not only prays seriously for it for his readers, and this implies that it may, nay, will be given them; he definitely promises it to them, and bases this, his definite promise, on no less firm a foundation than the faithfulness of God. May God sanctify you wholly, he says, and the rest of it. But he does not stop there. He follows the prayer with the promise: "Faithful is He that calleth you," and he adds, "who also will do it." Thus Paul pledges the faithfulness of God to the completion of his readers' perfection. And we must not lose the force and pointedness with which he does this by failing to pay attention to the sharp, proverbial character of this pledging clause. It has all the quality of a maxim; and the gist of the maxim is that God, this God of whom Paul was praying our perfection, is not a caller only, but also a performer. He has called us into the Christian life. This Christian life into which He has called us is in principle a life of moral perfection. And this God that calls is not a God that calls merely—He is a God that also accomplishes. His very calling of us into this life of new morality is a pledge, then, that He will perfect the good work in us which He has begun. "Faithful is He that calleth you: who also is one that shall do."

The accomplishment of this our perfection then does not hang on our weak endeavours. It does not hang even on Paul's strong prayer. It hangs only on God's almighty and unfailing faithfulness. If God is faithful, He who not only calls but does—then, we cannot fail of perfection. Here you see is not only perfection carried to its highest power, but the certainty of attaining this perfection carried also to its highest power. Not only may a Christian man be perfect—absolutely perfect in all departments of his being—but he certainly and unfailingly shall be perfect. So certain as it is that God has called him "not for uncleanness but in sanctification" as the very sphere in which his life as a Christian must be passed, so certain is it that the God who is not merely a caller but a doer will perfect him in this sanctification. Such is the teaching of the text. And assuredly it goes in this, far, far beyond all modern teaching as to entire sanctification that ever has been heard of among men.

And now, let us observe, thirdly, the period to which the Apostle assigns the accomplishment of this great hope. It is at once evident that he is not dealing with this perfection as a thing already in the possession of his readers. It is not a matter of congratulation to them—as some Christian graces were, for the presence of which in their hearts he thanks God,—but a matter of prayer to God for them. It is a thing not yet in possession but in petition. It is yet to come to them. He does not permit us to suppose, then, that the Thessalonians had already attained—or should already have attained—it. He thanks God, indeed, for their rescue from the state in which they were by nature. He thanks God for their great attainments in Christian living. But he does not suggest they had already reached the goal. On the contrary, a great part of the letter is taken up with exhortation to Christian duties not yet overtaken, graces of Christian living still to be cultivated. His readers are treated distinctly and emphatically as viatores, not yet as comprehensores. Not in and of them, but in and of God, is the perfection which he prays for. What we see is not hoped for, what we pray for is not already attained. Moreover the very pledge he gives of the attainment of this perfection bears in it an implication that it is yet a matter of hope, not of possession. He pledges the faithfulness of God, the Caller. Accordingly, the perfection longed for and promised is not given in the call itself; it is not the invariable possession of the Christian soul. He that is called looks yet for it; it is sought still; and at the hands of the Caller whose faithfulness assures the performance. The performance, therefore, still lags.

It is clear, therefore, that Paul, though promising this perfection as the certain heritage of every Christian man, presents it as a matter of hope, not yet seen; not as a matter of experience, already enjoyed. That it belongs to us as Christians we can be assured only by the faithfulness of God, the Performer as well as the Caller. Can we learn from Paul when we can hope for it? Assuredly, he has not left us in ignorance here. He openly declares, indeed, the term of our imperfection—the point of entrance into our perfection. "May the God of peace," he prays, "sanctify you wholly and may there be preserved blamelessly perfect your spirit and soul and body, at the coming of our Lord Jesus Christ." You see it is on the second advent of Christ—and that is the end of the world, and the judgment day—that the Apostle has his eyes set. There is the point of time to which he refers the completeness of our perfecting.

And if you will stop and consider a moment, you will perceive that it must be so, for the entire perfecting, at least, of which the Apostle speaks. For you will bear in mind that the perfecting includes the perfecting of the body also. It is the perfecting of the whole man that he prays for, and this expressly includes the body as well as the soul and spirit. Now the perfected body is given to man only at the resurrection, at the last day, which is the day of the second coming of Christ. Until then the body is mouldering in the grave. Whether spiritual perfection may be attained before then, he does not in this passage say. But the analogy of the body will apparently go so far as this, at all events—it raises a suspicion that the perfecting of the soul and spirit also will be gradual, the result of a process, and will be completed only in a crisis, a cataclysmic moment, when the Spirit of God produces in them the fitness to live with God. This suspicion is entirely borne out by Paul's dealing with the whole matter of sanctification in this context, and in this whole epistle: as a matter of effort, long-continued and strenuous, building up slowly the structure to the end. There is no promise of its completion in this life; there is no hint that it may be completed in this life. There is only everywhere strong exhortations to ceaseless effort; and strong encouragements by promises of its completion in the end against "that day." "That day" of judgment, that is, when God shall take account of all men and of all that is in man.

What is thus fairly implied here is openly taught elsewhere. Men here are not comprehensores but viatores; we are fighting the good fight; we are running the race. The prize is yonder. And not until the body of this death is laid aside shall the soul be fitted to enter naked into the presence of its Lord, there expecting until the body shall be restored to it—no longer a body of death but of glory. Meanwhile the gradual process of sanctification goes on in soul and body—until the crisis comes when the "Spiritus Creator" shall powerfully intervene with the final acts of renewal.

Certainly the gradualness of this process ought not to disturb us. It may be inexplicable to us that the Almighty God acts by way of process. But that is revealed to us as His chosen mode of operation in every sphere of His work, and should not surprise us here. He could, no doubt, make the soul perfect in a moment, in the twinkling of an eye; just as He could give us each a perfect body at the very instant of our believing. He does not. The removal of the stains and effects of sin—in an evil heart and in a sick and dying body—is accomplished in a slow process. We all grow sick and die—though Jesus has taken on His broad shoulders (among the other penalties of sin) all our sicknesses and death itself. And we still struggle with the remainders of indwelling sin; though Jesus has bought for us the sanctifying operations of the Spirit. To us it is a weary process. But it is God's way. And He does all things well. And the weariness of the struggle is illuminated by hope. After a while!—we may say; after a while! Or as Paul puts it: Faithful is He that calls us—who also will do it. He will do it! And so, after a while, our spirit, and soul and body shall be made blamelessly perfect, all to be so presented before our Lord, at that Day. Let us praise the Lord for the glorious prospect!

The Gospel Mystery of Sanctification

by Walter Marshall

Table of Contents

Chapter One

That we may acceptably perform the duties of holiness and righteousness required in the law, our first work is to learn the powerful and effectual means by which we may attain to so great an end.

Chapter Two

Several endowments and qualifications are necessary to enable us for the immediate practice of the law. Particularly we must have an inclination and propensity of our hearts thereunto; and therefore we must be well persuaded of our reconciliation with God, and of our future enjoyment of the everlasting heavenly happenings, and of sufficient strength both to will and perform all duties acceptably, until we come to the enjoyment of that happiness.

Chapter Three

The way to get holy endowments and qualifications necessary to frame and enable us for the immediate practice of the law, is to receive them out of the fullness of Christ, by fellowship with Him; and that we may have this fellowship, we must be in Christ, and have Christ Himself in us, by a mystical union with Him.

Chapter Four

The means or instruments by which the Spirit of God accomplishes our union with Christ, and our fellowship with Him in all holiness, are the gospel, by which Christ enters into our hearts to work faith in us, and faith, by which we actually receive Christ Himself, with all His fullness, into our hearts. And this faith is a grace of the Spirit, by which we heartily believe the gospel and also believe on Christ as He is revealed and freely promised to us in this, for all His salvation.

Chapter Five

We cannot attain to the practice of true holiness by any of our endeavours while we continue in our natural state and are not partakers of a new state by union and fellowship with Christ through faith.

Chapter Six

Those that endeavour to perform sincere obedience to all the commands of Christ, as the condition by which they are to procure for themselves a right and title to salvation, and a good ground to trust on Him for the same, do seek their salvation by the works of the law, and not by the faith of Christ, as He is revealed in the gospel and they shall never be able to perform sincere and true holy obedience by all such endeavours.

Chapter Seven

We are not to imagine that our hearts and lives must be changed from sin to holiness in any measure, before we may safely venture to trust on Christ for the sure enjoyment of Himself and His salvation.

Chapter Eight

Be sure to seek for holiness of heart and life only in its due order, where God has placed it, after union with Christ, justification and the gift of the Holy Ghost and, in that order, seek it earnestly by faith as a very necessary part of your salvation.

Chapter Nine

We must first receive the comforts of the gospel, that we may be able to sincerely perform the duties of the law.

Chapter Ten

That we may be prepared by the comforts of the gospel to perform sincerely the duties of the law, we must get some assurance of our salvation in that very faith by which Christ Himself is received into our hearts. Therefore, we must endeavour to believe on Christ confidently, persuading and assuring ourselves, in the act of believing, that God freely gives to us an interest in Christ and His salvation, according to His gracious promise.

Chapter Eleven

Endeavour diligently to perform the great work of believing on Christ in a right manner, without any delay; and then also continue and increase in your most holy faith, that so your enjoyment of Christ, union and fellowship with Him, and all holiness by Him, may be begun, continued and increased in you.

Chapter Twelve

Make diligent use of your most holy faith for the immediate performance of the duties of the law, by walking no longer according to your old natural state, or any principles or means of practice that belong unto it; but only according to that new state which you receive by faith, and the principles and means of practice that properly belong thereunto; and strive to continue and increase in such manner of practice. This is the only way to attain to an acceptable performance of those holy and righteous duties, as far as it is possible in this present life.

Chapter Thirteen

Endeavour diligently to make the right use of all means appointed in the Word of God for the obtaining and practicing holiness only in this way of believing in Christ and walking in Him, according to your new state by faith.

Chapter Fourteen

That you may seek holiness and righteousness only by believing in Christ and walking in Him by faith, according to the former directions, take encouragement from the great advantages of this way and the excellent properties of it.

The Doctrine of Justification Opened and Applied

For all have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, / say, at this time His righteousness: that He might be just, and the justifier of him which believes in Jesus (Rom. 3:23-26).

Copyright

Chapter One

That we may acceptably perform the duties of holiness and righteousness required in the law, our first work is to learn the powerful and effectual means by which we may attain to so great an end.

This direction may serve instead of a preface, to prepare the understanding and attention of the reader for those that follow.

First, it acquaints you with the great end for which all those means are designed, that are the principal subject to be here treated of. The scope of all is to teach you how you may attain to that practice and manner of life which we call holiness, righteousness, or godliness, obedience, true religion; and which God requires of us in the law, particularly in the moral law, summed up in the Ten Commandments, and more briefly in those two great commandments of love to God and our neighbour (Matt. 22:37, 39), and more largely explained throughout the Holy Scriptures. My work is to show how the duties of this law may be done when they are known: therefore do not expect that I should delay my intent to help you to the knowledge of them by any large exposition of them - which is a work already performed in several catechisms and commentaries. Yet, that you may not miss the mark for want of discerning it, take notice in few words that the holiness which I would bring you to is spiritual (Rom. 7:14). It consists not only in external works of piety and charity, but in the holy thoughts, imaginations and affections of the soul, and chiefly in love, from whence all other good works must flow, or else they are not acceptable to God; not only in refraining the execution of sinful lusts, but in longing and delighting to do the will of God and in a cheerful obedience to God, without repining, fretting, grudging at any duty, as if it were a grievous yoke and burden to you.

Take notice farther that the law, which is your mark, is exceeding broad (Ps. 119:96) and yet not the more easy to be hit, because you must aim to hit it, in every duty of it, with a performance of equal breadth, or else you cannot hit it at all (James 2:10). The Lord is not at all loved with that love that is due to Him as Lord of all, if He is not loved with all our heart, spirit and might. We are to love everything in Him, His justice, holiness, sovereign authority, all-seeing eye, and all His decrees, commands, judgements, and all His doings. We are to love Him, not only better than other things, but singly, as only good, the fountain of all goodness; and to reject all fleshly and worldly enjoyments, even our own lives, as if we hated them, when they stand in competition with our enjoyment of Him, or our duty towards Him. We must love Him as to yield ourselves wholly up to His constant service in all things, and to His disposal of us as our absolute Lord, whether it is for prosperity or adversity, life or death. And, for His sake, we are to love our neighbour - even all men, whether they are friends or foes to us; and so do to them in all things, that concern their honour, life, chastity, worldly wealth, credit and content, whatever we would that men should do to us in the like condition (Matt. 7:12). This spiritual universal obedience is the great end to the attainment of which I am directing you. And, that you may not reject my enterprise as impossible, observe that the most I promise is no more than an acceptable performance of these duties of the law such as our gracious merciful God will certainly delight in and be pleased with during our state of imperfection in this world, and such as will end in perfection of holiness and all 'happiness in the world to come.

Before I proceed farther, stay your thoughts a while in the contemplation of the great dignity and excellency of these duties of the law, that you may aim at the performance of them as your end with so high an esteem as may cast an amiable lustre upon the ensuing discovery of the means. The principal duties of love to God above all, and to each other for His sake, from whence all the other duties flow, are so excellent that I cannot imagine any more noble work for the holy angels in their glorious sphere. They are the chief works for which we were at first framed in the image of God, engraven upon man in the first creation, and for which that beautiful image is renewed on us in our new creation and sanctification by Jesus Christ, and shall be perfected in our glorification. They are works which depend not merely on the sovereignty of the will of God, to be commanded or forbidden, or left indifferent, or changed, or abolished at His pleasure, as other works that belong either to the judicial or ceremonial law, or to the means of salvation prescribed by the gospel; but they are, in their own nature, holy, just and good (Rom. 7:12), and suitable for us to perform because of our natural relation to our Creator and fellow creatures; so that they have an inseparable dependence on the holiness of the will of God, and an indispensable establishment thereby. They are works sufficient to render the performers holy in all manner of conversation, by the fruits which they bring forth, if no other duties had ever been commanded; and by which the performance of all other duties is sufficiently established as soon as they are commanded; and without which, there can be no holiness of heart and life imagined; and to which, it was one great honour of Mosaical, and is now of evangelical ordinances, to be subservient for the performance of them, as means which shall cease when their end, this never-failing charity, is perfectly attained (1 Cor. 13). They are duties which we were naturally obliged to, by that reason and understanding which God gave to man at His first creation to discern what was just and suitable for him to do, and to which even heathens are still obliged by the light of nature, without any written law, or supernatural revelation (Rom. 2:14, 15). Therefore they are called natural religion, and the law that requires them is called the natural law and also the moral law; because the manners of all men, infidels as well as Christians, ought to be conformed to it and, if the had been fully conformable, they would not have come sort of eternal happiness (Matt. 5:19; Luke 10:27, 28), under the penalty of the wrath of God for the violation of it. This is the true morality which God approves of, consisting in a conformity of all our actions to the moral law. And, if those that, in these days, contend so highly for morality, do understand no other than this, I dare join with them in asserting that the best morally principal man is the greatest saint; and that morality is the principal part of true religion, and the test of all other parts, without which faith is dead and all other religious performances are a vain show and mere hypocrisy: for the faithful and true Witness has testified, concerning the two great moral commandments of love to God and our neighbour, that there is none other commandment greater than these, and that on them 'hang all the law and the prophets' (Matt. 22:36-40; Mark 12:31).

The second thing contained in this introductory direction is the necessity of learning the powerful and effectual means by which this great excellent end may be accomplished, and of making this the first work to be done, before we can expect success in any attempt for the attainment of it.

This is an advertisement very needful; because many are apt to skip over the lesson concerning the means (that will fill up this whole treatise) as superfluous and useless. When once they know the nature and excellency of the duties of the law, they account nothing wanting but diligent performances; and they rush blindly on immediate practice, making more haste than good speed. They are quick in promising, 'All that the Lord has spoken, we will do,' (Exod. 19:8), without sitting down and counting the cost. They look on holiness as only the means of an end, of eternal salvation: not as an end itself, requiring any great means for attaining the practice of it. The enquiry of most, when they begin to have a sense of religion, is 'What good thing shall I do, that I may have eternal life?' (Matt. 19:16 ); not, 'How shall I be enabled to do anything that is good?' Yea, many that are accounted powerful preachers spend all their zeal in the earnest pressing the immediate practice of the law, without any discovery of the effectual means of performance - as if the works of righteousness were like those servile employments that need no skill and artifice at all, but industry and activity. That you may not stumble at the threshold of a religious life by this common oversight, I shall endeavour to make you sensible that it is not enough for you to know the matter and reason of your duty, but that you are also to learn the powerful and effectual means of performance before you can successfully apply yourselves to immediate practice. And, for this end, I shall lay before you the considerations following.

1. We are all, by nature, void of all strength and ability to perform acceptably that holiness and righteousness which the law requires, and are dead in trespasses and sins, and children of wrath, by the sin of our first father, Adam, as the Scripture witnesses (Rom. 5:12, 15, 18, 19; Eph. 2: 1-3; Rom. 8:7, 8). This doctrine of original sin, which Protestants generally profess, is a firm basis and groundwork to the assertion now to be proved, and to many other assertions in this whole discourse. If we believe it to be true, we cannot rationally encourage ourselves to attempt a holy practice, until we are acquainted with some powerful and effectual means to enable us to do it. While man continued upright, in the image of God, as he was at first created (Eccles. 7:29; Gen. 1:27), he could do the will of God sincerely, as soon as he knew it; but, when he was fallen, he was quickly afraid, because of his nakedness; but could not help it at all, until God discovered to him the means of restoration (Gen. 3:10, 15). Say to a strong healthy servant, 'Go', and he goes; 'Come', and he comes; 'Do this', and he does it; but a bedridden servant must know first how he may be enabled. No doubt the fallen angels knew the necessity of holiness, and trembled at the guilt of their sin; but they knew of no means for them to attain to holiness effectually, and so continue still in their wickedness. It was in vain for Samson to say, 'I will go out as at other times before, and shake myself,' when he had sinned away his strength (Judg. 16:20). Men show themselves strangely forgetful, or hypocritical, in professing original sin in their prayers, catechisms and confessions of faith, and yet urging on themselves and others the practice of the law, without the consideration of any strengthening, enlivening means - as if there were no want of ability, but only of activity.

2. Those that doubt of, or deny the doctrine of original sin may all of them know concerning themselves (if their consciences are not blind) that the exact justice of God is against them and they are under the curse of God and sentence of death for their actual sins, if God should enter into judgement with them (Rom. 1:32; 2:2; 3:9; Gal. 3:10). Is it possible for a man, that knows this to be his case and has not learned any means of getting out of it, to practice the law immediately, to love God and everything in Him, His justice, holiness and power, as well as His mercy, and to yield himself willingly to the disposal of God, though God should inflict sudden death on him? Is there no skill or artifice at all required in this case to encourage the fainting soul to the practice of universal obedience?

3. Though heathens might know much of the work of the law by the common light of natural reason and understanding (Rom. 2:14 ), yet the effectual means of performance cannot be discovered by that light, and therefore are wholly to be learned by the teaching of supernatural revelation. For what is our natural light, but some sparks and glimmerings of that which was in Adam before the Fall? And even then, in its brightest meridian, it was not sufficient to direct Adam how to recover ability to walk holily, if once he should lose it by sin, nor to assure him beforehand that God would vouchsafe to him any means of recovery. God has set nothing but death before his eyes in case of transgression (Gen. 2:17) and, therefore, he hid himself from God when the shame of his nakedness appeared, as expecting no favour from Him. We are like sheep gone astray, and know not which way to return, until we hear the Shepherd's voice. Can these dry bones live to God in holiness? O Lord, You know; and we cannot know it, except we learn it of You.

4. Sanctification, by which our hearts and lives are conformed to the law, is a grace of God communicated to us by means, as well as ,justification, and by means of teaching, and learning something that we cannot see without the Word (Acts 26:17, 18). There are several things pertaining to life and godliness that are given through knowledge (2 Peter 1:2, 3). There is a form of doctrine made use of by God to make people free from sin, and servants of righteousness (Rom. 6:17, 18). And there are several pieces of the whole armour of God necessary to be known and put on, that we may stand against sin and Satan in the evil day (Eph. 6:13). Shall we slight and overlook the way of sanctification, when the learning the way of justification has been accounted worth so many elaborate treatises?

5. God has given, in the Holy Scriptures by His inspiration, plentiful instruction in righteousness, 'that we may be thoroughly furnished for every good work' (2. Tim. 3:16 , 17), especially since 'the dayspring from on high has visited us,' by the appearance of the Lord Jesus Christ, 'to guide our feet in the way of peace' (Luke 1:78, 79). If God condescend to us so very low, to teach us this way in the Scriptures and by Christ, it must needs be greatly necessary for us to sit down at His feet and learn it.

6. The way of attaining to godliness is so far from being known without learning out of the Holy Scriptures that, when it is here plainly revealed, we cannot learn it so easily as the duties of the law, which was known in part by the light of nature, and therefore the more easily assented to. It is the way by which the dead are brought to live to God; and therefore doubtless it is far above all the thoughts and conjectures of human wisdom. It is the way of salvation, in which God will 'destroy the wisdom of the wise and bring to nothing the understanding of the prudent,' by discovering things by His Spirit, that 'the natural man does not receive, for they are foolishness to him, neither can he know them, because they are spiritually discerned' (1 Cor. 1:19 , 21; 2:14 ). 'Without controversy great is the mystery of godliness' (1 Tim. 3:16 ). The learning of it requires double work; because we must unlearn many of our former deeply-rooted notions and become fools, that we may be wise. We must pray earnestly to the Lord to teach us, as well as search the Scriptures, that we may get this knowledge. 'O that my ways were directed to keep Your statutes!' 'Teach me, O Lord, the way of Your statutes; and I will keep it to the end' (Ps. 119: 5, 33). 'Teach me to do Your will' (Ps. 143:10). 'The Lord direct your hearts to the love of God' (2 Thess. 3:5). Surely these saints did not so much want teaching and directions concerning the duties of the law to be done, as concerning the way and means by which they might do them.

7. The certain knowledge of these powerful and effectual means is of the greatest importance and necessity for our establishment in the true faith and avoiding errors contrary to them, for we cannot rationally doubt that the moral duties of love to God and our neighbour are absolutely necessary to true religion, so that it cannot submit without them. And, from this principle, we may firmly conclude that nothing repugnant to the practice of these holy duties ought to be received as a point of faith, delivered to us by the most holy God; and that whatever is truly necessary, powerful and effectual to bring us to the practice of them ought to be believed, as proceeding from God, because it has the image of His holiness and righteousness engraven on it. This is a sure test and touchstone, which those that are seriously religious will use to try their spirits and their doctrines, whether they are of God or no; and they cannot rationally approve any doctrine as religious, that is not according to godliness (1 Tim. 6:3). By this touchstone Christ proves His doctrine to be of God, because in this He seeks the glory of God (John 7:17, 18). And He teaches us to know false prophets by their fruits (Matt. 7:15, 16), in which the fruits, which their doctrine tends to, are especially to be considered. Thus it appears that, until we know what are the effectual means of holiness, and what not, we want a necessary touchstone of divine truth, and may be easily deceived by false doctrine, or brought to live in mere suspense concerning the truth of any religion, like the seekers. And, if you mistake, and think those means to be effectual that are not, and those that are effectual to be weak, or of a contrary effect, your error in this will be a false touchstone to try other doctrines, by which you will readily approve of errors and refuse the truth, which has been a pernicious occasion of many errors in religion in late days. Get but a true touchstone, by learning this lesson, and you will be able to try the various doctrines of Protestants, Papists, Arminians, Socinians, Antinomians, Quakers; and to discover the truth and cleave to it, with much satisfaction to your judgement, among all the janglings and controversies of these times. In this way you may discover whether the Protestant religion established among us has in it any sinews of Antinomianism; whether it is guilty of any insufferable defect in practical principles, and deserves to be altered and turned almost upside down with new doctrines and methods, as some learned men in late times have judged by their touchstones.

8. It is also of great importance and necessity for our establishment in holy practice; for we cannot apply ourselves to the practice of holiness with hope of success, except we have some faith concerning the divine assistance, which we have no ground to expect, if we do not use such means as God has appointed to work by. 'God meets them that remember Him in His own ways' (Isa. 64:5); and 'makes a breach on them that do not seek Him after the due order' (1 Chron. 15:13). He has chosen and ordained such means of sanctification and salvation as are for His own glory, and those only He blesses to us; and He crowns no man that strives, unless he strives lawfully (2 Tim. 2:5).

Experience shows plentifully, both of heathens and Christians, how pernicious ignorance, or mistaking of those effectual means, is to a holy practice. The heathens generally fell short of an acceptable performance of those duties of the law which they knew, because of their ignorance in this point: (i) Many Christians content themselves with external performances, because they never knew how they might attain to spiritual service. i) And many reject the way of holiness as austere and unpleasant, because they did not know how to cut off a right hand, or pluck out a right eye, without intolerable pain; whereas they would find 'the ways of wisdom' (if they knew them) 'to be ways of pleasantness, and all her paths to be peace' (Prov. 3:17). This occasions the putting off repentance from time to time, as an uncouth thing. (iii) Many others set on the practice of holiness with a fervent zeal, and run very fast; but do not tread a step in the right way; and, finding themselves frequently disappointed and overcome by their lusts, they at last give over the work and turn to wallow again in the mire - which has occasioned several treatises, to show how far a reprobate may go in the way of religion, by which many weak saints are discouraged, accounting that these reprobates have gone farther than themselves; whereas most of them never knew the right way, nor trod one step right in it, for, 'there are few that find it' (Matt. 7:14). (iv) Some of the more ignorant zealots do inhumanly macerate their bodies with fasting and other austerities, to kill their lusts; and, when they see their lusts are still too hard for them, they fall into despair and are driven, by horror of conscience, to make away with themselves wickedly, to the scandal of religion.

Peradventure God may bless my discovery of the powerful means of holiness so far as to save some one or other from killing themselves. And such a fruit as this would countervail my labour; though I hope God will enlarge the hearts of many by it to run with great cheerfulness, joy and thanksgiving in the ways of His commandments.

Chapter Two

Several endowments and qualifications are necessary to enable us for the immediate practice of the law. Particularly we must have an inclination and propensity of our hearts thereunto; and therefore we must be well persuaded of our reconciliation with God, and of our future enjoyment of the everlasting heavenly happenings, and of sufficient strength both to will and perform all duties acceptably, until we come to the enjoyment of that happiness.

Those means that are next to the attainment of the grand end aimed at are first to be discovered, that we may learn how to get them by other means, expressed in the following directions. Therefore I have named here several qualifications and endowments that are necessary to make up that holy frame and state of the soul by which it is furnished and enabled to practice the law immediately; and that not only in the beginning, but in the continuation of that practice. And, therefore, note diligently that these endowments must continue in us during the present life, or else our ability for a holy life will be lost; and they must be before practice, not in any distance of time, but only as the cause is before the effect. I do not say that I have named particularly all such necessary qualifications; but this much I dare say, that he that gains these may, by the same means, gain any other that should be ranked with them; and this is a matter worthy of our serious consideration, for few understand that any special endowments are required to furnish us for a holy practice, more than for other voluntary actions. The first Adam had excellent endowments bestowed on him for a holy practice when he was first created according to the image of God; and the second Adam had endowments more excellent, to enable Him for a harder task of obedience. And, seeing obedience is grown more difficult, by reason of the opposition and temptations that it meets with since the fall of Adam, we, that are to be imitators of Christ, had need have very choice endowments, as Christ had - at least as good, or something better than Adam had at first, as our work is harder than his. What king, going to make war against another king, does not sit down first, and consults whether he is able, with ten thousand, to meet him that comes against him with twenty thousand? And shall we dare to rush into battle against all the powers of darkness, all worldly terrors and allurements, and our own inbred domineering corruptions, without considering whether we have sufficient spiritual furniture to stand in the evil day? Yet many content themselves with such an ability to will and do their duty, as they would have to be given to men universally; by which they are no better enabled for the spiritual battle than the generality of the world, that lie vanquished under the wicked one; and therefore their standing is not at all secured by it. It is a hard matter to find what this universal ability is, that so many contend so earnestly for, of what it consists, by what means it is conveyed to us and maintained.

Bodily agility has spirits, nerves, ligaments and bones to subsist by; but this spiritual universal ability seems to be some occult quality, that no sufficient account can be given how it is conveyed, or of what it is constituted. That none may deceive themselves, and miscarry in their enterprises for holiness, by depending on such a weak occult quality, I have here showed four endowments, of which a true ability for the practice of holiness must necessarily be constituted and by which it must subsist and be maintained. I intend to show afterwards by what means they are given to us, and whether the inclination or propensity here mentioned be perfect or imperfect. And they are of such a mysterious nature that some, who own the necessity of endowments to frame them for holiness, are prone to think that less than these will serve, and that some of these frame us rather for licentiousness than holiness, as they are here placed before any actual performance of the moral law; and that some things contrary to them would put us into a better frame for holiness. Against all such surmises, I shall endeavour such a demonstration of these endowments particularly as may gain the assent of right reason, insisting on them in the same order in which I have placed them in the direction.

In the first place, I assert that an inclination and propensity of heart to the duties of the law is necessary to frame and enable us for the immediate practice of them. And I mean not such a blind propensity as inanimate creatures and brutes have to their natural operations, but such a one as is fitting for intelligent creatures, by which they are, by the conduct of reason, prone and bent to approve and choose their duty, and averse to the practice of sin. And therefore I have intimated that the three other endowments mentioned in the direction are subservient to this as the chief of all, which are sufficient to make it a rational propensity. This is contrary to those that, out of zeal for obedience, but not according to knowledge, contend so earnestly for free will, as a necessary and sufficient endowment to enable us to perform our duty, when once we are convinced of it, and of our obligation to it; and that extol this endowment, as the greatest benefit that universal redemption has blessed all mankind with, though they consider this free will without any actual inclination to good. Yea, they cannot but acknowledge that, in most of mankind that have it, it is encumbered with an actual bent and propensity of the heart altogether to evil. Such a free will as this is can never free us from slavery to sin and Satan, and fit us for the practice of the law; and therefore is not worthy of the pains of those that contend so hotly for it. Neither is the will so free as is necessary for the any of holiness, until it is endued with an inclination and propensity thereunto; as may appear by the following arguments.

1. The duties of the law are of such a nature that they cannot possibly be performed while there is wholly an aversion or mere indifferency of the heart to the performance of them, and no good inclination and propensity towards the practice of them, because the chief of all the commandments is to love the Lord with our whole heart, might and soul; to love everything that is in Him; to love His will, and all His ways, and to like them as good. And all duties must be influenced in their performance by this love: we must delight to do the will of God; it must be sweeter to us than the honey or honeycomb (Ps. 40:8; Job 23:12 ; Ps. 63:1; 119:20; 19:10 ). And this love, liking, delight, longing, thirsting, sweet relishing must be continued to the end; and the first indeliberate motion of lust must be regulated by love to God and our neighbour; and sin must be lusted against (Gal. 5:17), and abhorred (Ps. 36:4). If it were true obedience (as some would have it) to love our duty only as a market man loves foul ways to the market, or as a sick man loves an unpleasant medicinal potion, or as a captive slave loves his hard work for fear of a greater evil - then it might be performed with averseness, or want of inclination; but we must love it, as the market man gain, as the sick man health, as pleasant meat and drink, as the captive liberty. Doubtless there can be no power in the will for this kind of service without an agreeableness of our inclination to the will of God, a heart according to His own heart, an aversion of our hearts from sin and a kind of antipathy against sin; for we know the proverb, 'Like loveth like.' There must be an agreeableness in the person or thing beloved to the disposition of the lover. Love to God must flow from a clean heart (1 Tim. 1:5), a heart cleaned from evil propensities and inclinations. And reason will tell us that the first motions of lust which fall not under our choice and deliberations cannot be avoided without a fixed propensity of the heart to holiness.

2. The image of God (in which God, according to His infinite wisdom, judged it suitable to frame the first Adam in righteousness, and true holiness, and uprightness) (Gen. 1:27; Eph. 4:24; Eccles. 7:29), consists in an actual bent and propensity of heart to the practice of holiness - not in a mere power of will to choose good or evil; for this; in itself, is neither holy nor unholy, but only a groundwork, on which either the image of God or of Satan may be drawn; nor in an indifference of propensity to the choice of sin or duty; for this is a wicked disposition in an intelligent creature that knows his duty, and fits us only to halt between God and Baal. God set Adam's soul at first wholly in a right bent and inclination, though Adam might act contrary to it if he would; as we may be prevailed on to do some things contrary to our natural inclinations, and it is easy to fail of our duty, though great preparation and furniture are required for the performance of it. The second Adam also, the Lord Jesus Christ, was born a holy thing (Luke 1:35 ), with a holy disposition of His soul, and propensity to goodness. And can we reasonably hope to rise to the life of holiness, from which the first Adam fell, or to be imitators of Christ, since duty is made so difficult by the Fall, if we are not renewed in a measure according to the same image of God, and enabled with such a propensity and inclination?

3. Original corruption (by which we are dead to God and godliness from the birth, and made willing slaves to the performance of all actual sins until the Son of God makes us free) consists in a propensity and inclination of the heart to sin, and averseness to holiness. Without this propensity to sin, what can that 'law of sin in our members' be, 'that wars against the law of our mind, and leads us captive to the service of sin'? (Rom. 7:23.) What is that poison in us, for which men may be called serpents, vipers? What is that spirit of whoredoms in men, by reason of which they will not frame their doings to turn to God? (Hos. 5:4.) How is the tree first corrupt, and then its fruit corrupt? (Matt. 12: 33.) How can man be said to be abominable and filthy, that drinks iniquity like water? (Job 15:16.) How should the mind of the flesh be continual enmity to the law of God? (Rom. 8:7.) I know there is also a blindness of understanding and other things belonging to original corruption which conduce to this evil propensity of the will; but yet this propensity itself is the great evil, the indwelling sin, which produces all actual sins and must of necessity be removed or restrained, by restoring that contrary inclination, in which the image of God consists; or else we shall be backward and reprobate to every good work, and whatever freedom the will has, it shall be employed only in the service of sin.

4. God restores His people to holiness, by giving to them 'a new heart, and a new spirit, and taking away the heart of stone out of their flesh, and giving them a heart of flesh' (Ezek. 36:26, 27); and He circumcises their heart to love Him with their whole heart and soul. And He requires that we should be transformed 'in the renewing of our mind, that we may prove what is His acceptable will' (Rom. 12:2). And David prays, for the same end, 'that God would create in him a clean heart, and renew a right spirit in him' (Ps. 51:10). If anyone can judge that this new, clean, circumcised heart, this heart of flesh, this new right spirit, is such a one as has no actual inclination and propensity to good, but only a power to choose good or evil, undeservedly called free will, with a present inclination to evil, or an indifference of propensity to both contraries, it will not be worth my labour to convince such a judgement. Only let him consider whether David could account such a heart to be clean and right, when he prayed (Ps. 119:36), 'Incline my heart to Your testimonies, and not to covetousness.'

The second endowment necessary to enable us for the immediate practice of holiness, and concurring with the two other that follow to work in us a rational propensity to this practice, is that we be well persuaded of our reconciliation with God. We must reckon that the breach of amity, which sin has made between God and us, is made up by a firm reconciliation to His love and favour. And in this I include the great benefit of justification, as the means by which we are reconciled to God, which is described in Scripture, either by forgiving our sins, or by the imputation of righteousness to us (Rom. 4:5-7); because both are contained in one and the same justifying act - as one act of illumination comprehends expulsion of darkness and introduction of light; one act of repentance contains mortification of sin and vivification to righteousness; and every motion from anything to its contrary is but one and the same, though it may be expressed by divers names, with respect to either of the two contrary terms, the one of which is abolished, the other introduced by it. This is a great mystery (contrary to the apprehensions, not only of the vulgar, but of some learned divines) that we must be reconciled to God and justified by the remission of our sins and imputation of righteousness, before any sincere obedience to the law, that we may be enabled for the practice of it. They account that this doctrine tends to the subversion of a holy practice, and is a great pillar of Antinomianism, and that the only way to establish sincere obedience is to make it rather a condition to be performed before our actual justification and reconciliation with God. Therefore some late divines have thought fit to bring the doctrine of former Protestants concerning justification to their anvil, and to hammer it into another form, that it might be more free from Antinomianism and effectual to secure a holy practice. But their labour is vain and pernicious, tending to Antinomian profaneness, or painted hypocrisy at best; neither can the true practice or painted be secure, except the persuasion of our justification and reconciliation with God be first obtained without works of the law, that we may be enabled in this way to do them; as I shall now prove by several arguments, intending also to show in the following directions that such a persuasion of the love of God as God gives to His people tends only to holiness, though a mispersuasion of it is, in many, an occasion of licentiousness.

1. When the first Adam was framed for the practice of holiness at his creation, he was highly in the favour of God, and had no sin imputed to him, and he was accounted righteous in the sight of God, according to his present state, because he was made upright according to God's image. And there is no reason to doubt but that these qualifications were his advantage for a holy practice, and the wisdom of God judged them good for that end and, as soon as he lost them, he became dead in sin. The second Adam also, in our nature, was the beloved of the Father, accounted righteous in the sight of God, without the imputation of any sin to Him, except what His office was to bear on the behalf of others. And can we reasonably expect to be imitators of Christ, by performing more difficult obedience than the first Adam's was before the Fall, except the like advantages be given to us by reconciliation and remission of sins and imputation of a righteousness given by God to us, when we have none of our own?

2. Those that know their natural deadness under the power of sin and Satan are fully convinced that, if God leave them to their own hearts, they can do nothing but sin; and that they can do no good work, except it please God, of His great love and mercy, to work it in them (John 8:36; Phil. 2:13; Rom. 8:7, 8). Therefore, that they may be encouraged and rationally inclined to holiness, they must hope that God will work savingly in them. Now, I leave it to considerate men to judge whether such a hope can be well grounded, without a good persuasion of such a reconciliation and saving love of God to us as does not depend on any precedent goodness of our works, but is a cause sufficient to produce them effectually in us. Yea, we know further (if we know ourselves sufficiently) that our death in sin proceeded from the guilt of the first sin of Adam, and the sentence denounced against it (Gen. 2:17); and that it is still maintained in us by the guilt of sin and the curse of the law; and that spiritual life will never be given us, to free us from that dominion, except this guilt and curse be removed from us; which is done by actual justification (Gal. 3:13, 14; Rom. 6:14). And this is sufficient to make us despair of living to God in holiness while we apprehend ourselves to be under the curse and wrath of God, by reason of our transgressions and sins still lying on us (Ezek. 33:10).

3. The nature of the duties of the law is such as requires an apprehension of our reconciliation with God, and His hearty love and favour towards us for the doing of them. The great duty is love to God with our whole heart, and not such a contemplative love as philosophers may have to the object of sciences, which they are concerned in no further than to please their fancies in the knowledge of them; but a practical love, by which we are willing that God should be absolute Lord and Governor of us and all the world, to dispose of us and all others according to His will, as to our temporal and everlasting condition, and that He should be the only portion and happiness of all those that are happy; a love by which we like everything in Him as He is our Lord - His justice as well as any other attribute - without wishing or desiring that He were better than He is; and by which we desire that His will may be done on us and all others, whether prosperity or adversity, life or death; and by which we can heartily praise Him for all things, and delight in our obedience to Him, in doing His will, though we suffer that which is ever so grievous to us, even present death.

Consider these things well, and you may easily perceive that our spirits are not in a fit frame for the doing of them, while we apprehend ourselves under the curse and wrath of God, or while we are under prevailing suspicions that God will prove an enemy to us at last. Slavish fear may extort some slavish hypocritical performances from us, such as that of Pharaoh in letting the Israelites go, sore against his will. But the duty of love cannot be extorted and forced by fear, but it must be won, and sweetly allured by an apprehension of God's love and goodness towards us, as that eminent, loving and beloved disciple testifies. 'There is no fear in love, but perfect love thrusts out fear - because fear has torment, and he that fears has not been made perfect in love. We must love Him because He first loved us' (1 John 4: 18 ,19).

Observe here that we cannot be beforehand with God in loving Him, before we apprehend His love to us. And consult your own experience, if you have any true love to God, whether it were not wrought in you by a sense of God's love first towards you? All the goodness and excellency of God cannot render Him an amiable object to us, except we apprehend Him an agreeable good to us. I question not but the devils know the excellency of God's nature as well as our greatest metaphysical speculators, and this but fills them the more with tormenting horror and trembling, that is contrary to love (James 2:19). The greater God's excellency and perfection is, the greater evil He is to us, if He hates and curses us. And therefore the principle of self-preservation, deeply rooted in our natures, hinders us from loving that which we apprehend as our destruction. If a man is an enemy to us, we can love him for the sake of our loving reconciled God, because His love will make man's hatred to work for our good, but if God Himself is our enemy, for whose sake can we love Him? Who is there that can free us from the evil of His enmity and turn it to our advantage, until He is pleased to reconcile Himself to us?

4. Our conscience must of necessity be first purged from dead works, that we may serve the living God. And this is done by actual remission of sin, procured by the blood of Christ, and manifested to our consciences, as appeared by Christ's dying for this end (Heb. 9:14, 15; 10:1, 2, 4, 14, 17, 22). That conscience, by which we judge ourselves to be under the guilt of sin and the wrath of God, is accounted an evil conscience in Scripture, though it perform its office truly, because it is caused by the evil of sin, and will itself be a cause of our committing more sin, until it can judge us to be justified from all sin, and received in the favour of God. Love which is the end of the law must proceed from a good conscience, as well as from any other cleanness of heart (1 Tim. 1:5). David's mouth could not be opened to show forth the praise of God until he was delivered from bloodguiltiness (Ps. 51:14, 15). This evil guilty conscience, by which we judge that God is our enemy and that His justice is against us to our everlasting condemnation by reason of our sins, strongly maintains and increases the dominion of sin and Satan in us, and works most mischievous effects in the soul against godliness, even to bring the soul to hate God and to wish there were no God, no heaven, no hell, so we might escape the punishment due to us. It so disaffects people towards God, that they cannot endure to think, or speak, or hear of Him and His law, but strive rather to put Him out of their minds by fleshly pleasures and worldly employments. And thus they are alienated from all true religion, only binding it and stopping the mouth of it. It produces zeal in many outside religious performances, and also false religion, idolatry and the most inhuman superstitions in the world.

I have often considered by what manner of working any sin could effectually destroy the whole image of God in the first Adam, and I conclude it was by working first an evil guilty conscience in him, by which he judged that the just God was against him and cursed him for that one sin. And this was enough to work a shameful nakedness by disorderly lusts, a turning his love wholly from God to the creature, and a desire to be hidden from the presence of God (Gem. 3 8, 10) which was a total destruction of the image of God's holiness. And we have cause to judge that from the same cause proceeds the continual malice, rancour, rage and blasphemy of the devil and many notorious wicked men against God and godliness. Some may think job uncharitable in suspecting, not merely that his sons had sinned, but that they had been so abominably wicked as to curse God in their hearts (Job 1:5). But job well understood that if the guilt of any ordinary sin lies on the conscience it will make the soul to wish secretly that God was not, or that He were not so just a judge; which is a secret cursing of God that cannot be avoided until our consciences are purged from the guilt of sin, by the offering of Christ for us; which was then figured out by the burnt offerings of job for his sons.

4. God has abundantly discovered to us in His Word that His method in bringing men from sin to holiness of life is first, to make them know that He loves them and that their sins are blotted out. When He gave the Ten Commandments on Mount Sinai, He first discovered Himself to be their God, that had given them a sure pledge of His salvation by their delivery from Egypt, in the preface (Exod. 20:2). And during all the time of the Old Testament God was pleased to make the entrance into religion to be by circumcision, which was not only a sign, but also a seal of the righteousness of faith, by which God justifies people while they are considered as ungodly (Rom. 4:5, 11). And this seal was administered to children of eight days old, before they could perform any condition of sincere obedience, for their justification, that their furniture for a holy practice might be ready beforehand.

Furthermore, in the time of the Old Testament, God appointed divers washings, and the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, to prepare and sanctify them for other parts of His worship in His tabernacle and temple, to figure out His purging their consciences from dead works by the blood of Christ, that they might serve the living God (Heb. 9:10, 13, 14, 22). This, I say, was then figurative sanctification, as the word sanctification is taken in a large sense, comprehending all things that prepare us for the service of God, chiefly the remission of sin (Heb. 10:10, 14, 18). Though, if it is taken in a strict sense, respecting only our conformity to the law, it must necessarily be placed after justification, according to the usual method of Protestant divines. God also minded them of the necessity of purging away their guilt first, that their service might be acceptable, by commanding them to offer the sin offering before the burnt offering (Lev. 5:8; 16:3, 11). And lest the guilt of their sins should pollute the service of God, notwithstanding all their particular expiations, God was pleased to appoint a general atonement for all their sins one day every year, in which the scapegoat was 'to bear on him all their iniquities into an uninhabited land' (Lev. 16:22, 34).

Under the New Testament, God uses the same method, in loving us first, and washing us from our sins by the blood of Christ, that He may make us priests, to offer the sacrifices of praise and all good works to God, even the Father. He entered us into His service by washing away our sins in baptism; he feeds and strengthens us for His service by remission of sins, given to us in the blood of Christ at the Lord's Supper; He exhorts us to obey Him, because He has already loved us, and our sins are already pardoned. 'Be kind to one another, tender-hearted, forgiving each other, even as also God forgave you in Christ. Then be mimics of God, as loved children, and walk in love, even as also Christ loved us' (Eph. 4:32; 5:1, 2). '1 write to you, little children, because your sins have been forgiven you for His name's sake. Do not love the world or the things in the world' (1 John 2:12 , 15). I might quote abundance of texts of the same nature. We may clearly see by all this that God has accounted it a matter of great importance and has condescended to take wonderful care in providing plentiful means, both under the Old and New Testament, that His people might be first cleansed from guilt and reconciled to Himself, to fit them for the acceptable practice of holiness. Away then with all the contrary methods of the new divinity!

The third endowment necessary to enable us for the practice of holiness, without which a persuasion of our reconciliation with God would be of little efficacy to work in us a rational propensity to it, is that we be persuaded of our future enjoyment of the everlasting heavenly happiness. This must precede our holy practice, as a cause disposing and alluring us to it. This assertion has several sorts of adversaries to oppose it. Some account that a persuasion of our own future happiness, before we have persevered in sincere obedience, tends to licentiousness; and that the way to do good works is rather to make them a condition necessary for the procuring of this persuasion. Others condemn all works, that we are allured or stirred up to by the future enjoyment of the heavenly happiness, as legal, mercenary, flowing from self-love, and not from any pure love to God; and they figure out sincere godliness by a man bearing fire in one hand, to burn up heaven, and water in the other to quench hell; intimating that the true service of God must not proceed at all from hope of reward, or fear of punishment, but only from love. To establish the truth asserted, against the errors that are so contrary to it and to each other, I shall propose the ensuing considerations.

1. The nature of the duties of the law is such that they cannot be sincerely and universally practiced without this endowment. That this endowment must be present in us is sufficiently proved already by all that I have said concerning the necessity of the persuasion of our firm reconciliation with God by our justification, to prepare us for this practice; because that includes a persuasion of this future happiness, or else it is of little worth. All that I have to add here is that sincere obedience cannot rationally subsist, except it is allured, encouraged and supported by this persuasion. Let me, therefore, suppose a Sadducee, believing no happiness after this life, and put the question: 'Can such a one love God with his whole heart, might and soul?' Will he not be reasonable, rather to lessen and moderate his love towards God, lest he should be overmuch troubled to part with Him by death? We account it most reasonable to sit loose in our affections from things that we must part with. Can such a one be satisfied with the enjoyment of God as his happiness? Will he not rather account that the enjoyment of God and all religious duties are vanities, as well as other things, because in a little time we shall have no more benefit by them than if they had never been? How can such a one be willing to lay down his life for the sake of God when, by his death, he must part with God, as well as with other things? How can he willingly choose afflictions rather than sin, when he shall be more miserable in this life for it, and not at all happy hereafter? I grant, if afflictions come unavoidably on such a person, he may reasonably judge that patience is better for him than impatience, but it will displease him that he is forced to the use of such a virtue, and he will be prone to fret and murmur at his Creator, and to wish he had never been, rather than to endure such miseries and to be comforted only with vain transitory enjoyments. I think I have said enough to show how unfurnished such a man is for holiness. And he that will burn up heaven, and quench hell, that he may serve God out of love, thereby leaves himself little better furnished than the Sadducee. The one denies them, the other will not have them at all to be considered in this case.

2. The sure hope of the glory of heaven is made use of ordinarily by God, since the fall of Adam, as an encouragement to the practice of holiness, as the Scripture abundantly shows. Christ, the great pattern of holiness, 'for the joy that was set before Him, endured the cross, despising the shame' (Heb. 12:2). And, though I cannot say that the first Adam had such a sure hope, to preserve him in innocency, yet he had, instead of it, the present possession of an earthly paradise and a happy estate in it, which he knew would last, if he continued in holiness, or be changed into a better happiness. The apostles did not faint under affliction, because they knew that it brought for them 'a far more exceeding and eternal weight of glory' (2 Cor. 4:16 , 17). The believing Hebrews 'took joyfully the plundering of your goods - knowing in yourselves that you have better and more enduring riches in Heaven' (Heb. 10:34). The apostle Paul accounts all his sufferings unprofitable, were it not for a glorious resurrection, and that Christians would be of all men most miserable, and that the doctrine of the Epicures were rather to be chosen: 'Let us eat and drink, for tomorrow we die.' And he exhorts the Corinthians to be 'abundant in the work of the Lord, knowing that their labor shall not be in vain in the Lord' (1 Cor. 15:58).

As worldly hope keeps the world at work in their various employments, so God gives His people the hope of His glory to keep them close to His service (Heb. 6:11, 12; 1 John 3:3). And it is such a sure hope as shall never make them ashamed (Rom. 5:5). Those that think it below the excellency of their love to work from a hope of the heavenly reward do in this way advance their love beyond the love of the apostles and primitive saints, and even of Christ Himself.

3. This persuasion of our future enjoyment of everlasting happiness cannot tend to licentiousness, if we understand well that perfect holiness is a necessary part of that happiness, and that though we have a title to that happiness by free justification an adoption, yet we must go to the possession of it in a way of holiness (1 John 3:1-3). Neither is it legal or mercenary to be moved by this persuasion, seeing the persuasion itself is not gotten by the works of the law, but by free grace through faith (Gal. 5:5). And, if it is a working from self-love, yet, for certain, it is not that carnal self-love which the Scripture condemns as the mother of sinfulness (2 Tim. 3:2), but a holy self-love, inclining us to prefer God above the flesh and the world, such as God directs us to when He exhorts us to save ourselves (Acts 2:40; 1 Tim. 4:16). And it is so far from being contrary to the pure love of God that it brings us to love God more purely and entirely. The more good and beneficial we apprehend God to us to all eternity , doubtless the more lovely God will be to us, and our affections will be the more inflamed towards Him. God will not be loved as a barren wilderness, a land of darkness to us, neither will He be served for nothing (Jer. 2:31). He would think it a dishonour to Him to be owned by us as our God, if He had not prepared for us a city (Heb. 11:16). And He draws us to love Him by the cords of a man, such cords as the love of man uses to be drawn by, even by His own love to us in laying His benefits before us (Hos. 11: 4). Therefore, the way for us to keep ourselves in the love of God is to look for His mercy to eternal life (Jude 21).

The last endowment, for the same end as the former, is that we will be persuaded of sufficient strength both to will and perform our duty acceptably, until we come to the enjoyment of the heavenly happiness. This is contrary to the error of those that account it sufficient if we have strength to practice holiness if we will, or to will it if we please; and this is the sufficient strength which they earnestly contend for as a great benefit bestowed on all mankind by universal redemption. It is also contrary to the error of those that think the practice of godliness and wickedness to be alike easy, excepting only some difficulty in the first alterations of vicious customs, and in bearing persecutions, which they account to be a rare case; since the kingdoms of the world have been brought to the profession of Christianity; or that think that God requires omen only to do their endeavour, that is, what they can do; and it is nonsense to say they cannot do what they can do. According to their judgement, it is needless to concern ourselves much about sufficient strength for holy practice. For the confirmation of the assertion against those errors take these arguments.

1. We are, by nature, dead in trespasses and sins, unable to will or do anything that is spiritually good, notwithstanding the redemption that is by Christ until we are actually quickened by Christ (Eph. 2:1; Rom. 8:7-9). Those that are sufficiently enlightened and humbled know themselves to be naturally in this case, and that they do not only want executive power to do good, but chiefly a heart to will it and to be pleased with it; and that, if God does not work in them both to will and to do, they shall neither will nor do anything pleasing to Him (Phil. 2:13); and that, if He leaves them to their own corruption, after He has begun the good work, they shall certainly prove vile apostates, and their latter end will be worse than their beginning. We may conclude from this that whoever can courageously attempt the practice of the law, without being well persuaded of a sufficient power by which he may be enabled to be heartily willing, as well as to perform when he is willing, until he has gone through the whole work of obedience acceptably, such a one was never yet truly humbled and brought to know the plague of his own heart; neither does he truly believe the doctrine of original sin, whatever formal profession he makes of it.

2. Those that think sincere conformity to the law, in ordinary cases, to be so very easy, show that they neither know it nor themselves. Is it an easy thing to wrestle, not against flesh only, but against principalities, powers and spiritual wickedness in high places? (Eph. 6:12.) Is it an easy thing not to lust or covet according to the tenth commandment? The apostle Paul found it so difficult to obey this commandment that his concupiscence prevailed the more by occasion of the commandment (Rom. 7:7, 8). Our work is not only to alter vicious customs, but to mortify corrupt natural affections which bred these customs; and not only to deny the fulfilling of sinful lusts, but to be full of holy love and desires. Yet even the restraining the execution of corrupt lusts and crossing them by contrary actings is, in many cases, like 'the cutting off a right hand, and plucking out a right eye' (Matt. 5:29, 30). If obedience is so easy, how did it come to pass that the heathens generally did those things, for which their own consciences condemned them as worthy of death? (Rom. 1:32.) And that many among us seek to enter into this strait gate, and are not able (Luke 13:24), and break so many vows and purposes of obedience and fall back to the practice of their lusts, though, in the meantime, the fears of eternal damnation press hard on their consciences?

As for those that find persecution for religion to be so rare a thing in late days, they have cause to be suspected that they are of the world, and therefore the world loves its own; else they would find that national profession of religion will not secure those that are truly godly from several sorts of persecutions. And suppose men do not persecute us for religion, yet there is great difficulty in bearing great injuries from men on other accounts, and losses, poverty, bodily pains, long diseases and untimely deaths from the ordinary providence of God, with such hearty love to God and to injurious men, for His sake, and such a patient acquiescence in His will, as the law of God requires. I acknowledge that the work of God is easy and pleasant to those whom God rightly furnishes with endowments for it; but those who assert it to be easy to men in their common condition show their imprudence in contradicting the general experience of heathens and Christians. Though many duties do not require much labour of body or mind, and might be done with ease, if we were willing; yet it is easier to remove a mountain than to move and incline the heart to will and affect the doing of them. I need not concern myself with those that account that all have sufficient strength for a holy practice, because they can do their endeavour, that is, what they can do; for God requires actual fulfilling His commands. What, if by our endeavours we can do nothing in any measure according to the rule, shall the law be put off with no performance? And shall such endeavours be accounted sufficient holiness? And what if we cannot so much as endeavour in a right way? If a man's ability were the measure of acceptable duty, the commands of the law would signify very little.

3. The wisdom of God has ever furnished people with a good persuasion of a sufficient strength that they might be enabled both to will and do their duty. The first Adam was furnished with such a strength; and we have no cause to think that he was ignorant of it, or that he needed to fear that he should be left to his own corruptions, because he had no corruptions in him, until he had produced them in himself by sinning against strength. When he had lost that strength, he could not recover the practice of holiness, until he was acquainted with a better strength, by which the head of Satan should be bruised (Gen. 3:15). Our Lord Christ, doubtless, knew the infinite power of His deity to enable Him for all that He was to do and suffer in our nature. He knew the Lord God would help Him, therefore He should not be confounded (Isa. 50:7). The Scripture shows what plentiful assurance of strength God gave to Moses, Joshua, Gideon, when He called them to great employments, and to the Israelites, when He called them to subdue the land of Canaan. Christ would have the sons of Zebedee to consider whether they were able to drink of His cup, and to be baptized with the baptism that He was baptized with (Matt. 20:22 ). Paul encourages believers to the life of holiness by persuading them that sin shall not prevail to get the dominion over them, because they are not under the law, but under grace (Rom. 6:13, 14). And he exhorts them to be strong in the Lord, and in the power of His might, that they might be able to stand against the wiles of the devil (Eph. 6:10, 11). John exhorts believers not to love the world, nor the things of the world, because they were strong, and had overcome the wicked one (1 John 2:14, 15).

They that were called of God before this to work miracles were first acquainted with the gift of power to work them, and no wise man will attempt to do them without knowledge of the gift. Even so, when men that are dead in sin are called to do the works of a holy life, which are in them great miracles, God makes a discovery of the gift of power to them, that He may encourage them in a rational way to such a wonderful enterprise.

Chapter Three

The way to get holy endowments and qualifications necessary to frame and enable us for the immediate practice of the law, is to receive them out of the fullness of Christ, by fellowship with Him; and that we may have this fellowship, we must be in Christ, and have Christ Himself in us, by a mystical union with Him.

Here, as much as anywhere, we have great cause to acknowledge with the apostle that, without controversy, great is the mystery of godliness - even so great that it could not have entered into the heart of man to conceive it, if God had not made it known in the gospel by supernatural revelation. Yea, though it is revealed clearly in the Holy Scriptures, yet the natural man has no eyes to see it there, for it is foolishness to him. And, if God express it ever so plainly and properly, he will think that God is speaking riddles and parables. I do not doubt but it is still a riddle and parable, even to many truly godly that have received a holy nature in this way. For the apostles themselves had the saving benefit of it before the Comforter discovered it clearly to them (John 14:20 ). And they walked in Christ as the way to the Father before they clearly knew Him to be the way (John 14:5). And the best of us know it but in part, and must wait for the perfect knowledge of it in another world.

One great mystery is that the holy frame and disposition, by which our souls are furnished and enabled for immediate practice of the law, must be obtained by receiving it out of Christ's fullness, as a thing already prepared and brought to an existence for us in Christ and treasured up in Him; and that as we are justified by a righteousness wrought out in Christ and imputed to us, so we are sanctified by such a holy frame and qualifications as are first wrought out and completed in Christ for us, and then imparted to us. And, as our natural corruption was produced originally in the first Adam, and propagated from him to us, so our new nature and holiness is first produced in Christ, and derived from Him to us, or as it were propagated. So that we are not at all to work together with Christ, in making or producing that holy frame in us, but only to take it to ourselves, and use it in our holy practice, as made ready to our hands. Thus we have fellowship with Christ, in receiving that holy frame of spirit that was originally in Him. For fellowship is when several persons have the same thing in common (1 John 1: 1-3). This mystery is so great that notwithstanding all the light of the gospel, we commonly think that we must get a holy frame by producing it anew in ourselves and by forming and working it out of our own hearts. Therefore many that are seriously devout take a great deal of pains to mortify their corrupt nature and beget a holy frame of heart in themselves by striving earnestly to master their sinful lusts, and by pressing vehemently on their hearts many motives to godliness, labouring importunately to squeeze good qualifications out of them, as oil out of a flint. They account that, though they be justified by a righteousness wrought out by Christ, yet they must be sanctified by a holiness wrought out by themselves. And though, out of humility, they are willing to call it infused grace, yet they think they must get the infusion of it by the same manner of working, as if it were wholly acquired by their own endeavours. On this account they acknowledge the entrance into a godly life to be harsh and unpleasing, because it costs so much struggling with their own hearts and affections, to new frame them. If they knew that this way of entrance is not only harsh and unpleasant, but altogether impossible; and that the true way of mortifying sin and quickening themselves to holiness is by receiving a new nature, out of the fullness of Christ; and that we do no more to the production of a new nature than of original sin, though we do more to the reception of it - if they knew this, they might save themselves many a bitter agony, and a great deal of misspent burdensome labour, and employ their endeavours to enter in at the strait gate, in such a way as would be more pleasant and successful.

Another great mystery in the way of sanctification is the glorious manner of our fellowship with Christ in receiving a holy frame of heart from Him. It is by our being in Christ, and having Christ Himself in us - and that not merely by His universal preference as He is God, but by such a close union as that we are one spirit and one flesh with Him; which is a privilege peculiar to those that are truly sanctified. I may well call this a mystical union, because the apostle calls it a great mystery, in an Epistle full of mysteries (Eph. 5:32 ), intimating that it is eminently great above many other mysteries. It is one of the three mystical unions that are the chief mysteries in religion. The other two are the union of the Trinity of Persons in one Godhead, and the union of the divine and human natures in one Person, Jesus Christ, God and man. Though we cannot frame an exact idea of the manner of any of these three unions in our imaginations, because the depth of these mysteries is beyond our comprehension, yet we have cause to believe them all, because they are clearly revealed in Scripture, and are a necessary foundation for other points of Christian doctrine. Particularly, this union between Christ and believers is plain in several places of Scripture, affirming that Christ is, and dwells in believers, and they in Him (John 6:56; 14:20); and that they are so joined together as to become one Spirit (1 Cor. 6:17); and that believers are 'members of His body, of His flesh and of His bones' and they two, Christ and the church, are one flesh (Eph. 5:30, 31).

Furthermore, this union is illustrated in Scripture by various resemblances, which would be very much unlike the things which they are made use of to resemble, and would rather seem to beguile us by obscuring the truth than instruct us by illustrating it, if there were no true proper union between Christ and believers. It is resembled by the union between God the Father and Christ (John 14:20; 17:21 -23); between the vine and its branches (John 15:4, 5); between the head and body (Eph. 1:22, 23); between bread and the eater (John 6:51, 53, 54). It is not only resembled, but sealed in the Lord's Supper, where neither the popish transubstantiation, nor the Lutherans' consubstantiation, nor the Protestants' spiritual preference of Christ's body and blood to the true receivers, can stand without it. And, if we can imagine that Christ's body and blood are not truly eaten and drunk by believers, either spiritually or corporally, we shall make the bread and wine gut with the words of institution not only naked signs, but such signs as are much more apt to breed false notions in us than to establish us in the truth. And there is nothing in this union so impossible, or repugnant to reason, as may force us to depart from the lain and familiar sense of those Scriptures that express and illustrate it. Though Christ is in heaven, and we on earth, yet He can join our souls and bodies to His at such a distance without any substantial change of either, by the same infinite Spirit dwelling in Him and us; and so our flesh will become His, when it is quickened by His Spirit; and His flesh ours, as truly as if we ate His flesh and drank His blood. And He will be in us Himself by His Spirit, who is one with Him, and who can unite more closely to Christ than any material substance can do, or who can make a more close and intimate union between Christ and us. And it will not follow from this that a believer is one person with Christ, any more than that Christ is one person with the Father, by that great mystical union. Neither will a believer be in this way made God, but only the temple of God, as Christ's body and soul is; and the Spirit's lively instrument, rather than the principal cause. Neither will a believer be necessarily perfect in holiness in this way, or Christ made a sinner. For Christ knows how to dwell in believers by certain measures and degrees, and to make them holy so far only as He dwells in them. And though this union seem too high a preferment for such unworthy creatures as we are, yet, considering the preciousness of the blood of God, by which we are redeemed, we should dishonour God, if we should not expect a miraculous advancement to the highest dignity that creatures are capable of through the merits of that blood. Neither is there anything in this union contrary to the judgement of sense, because the bond of the union, being spiritual, does not fall at all under the judgment of sense.

Several learned men of late acknowledge no other union between Christ and believers than such as persons or things wholly separated may have by their mutual relations to each other; and accordingly they interpret the places of Scripture that speak of this union. When Christ is called the Head of the church, they account that a political head or governor is the thing meant. When Christ is said to be in His people, and they in Him, they think that the proper meaning is that Christ's law, doctrine, grace, salvation, or that godliness is in them, and embraced by them, so that Christ here must not be taken for Christ Himself, but for some other thing wrought in them by Christ. When Christ and believers are said to be one Spirit, and one flesh, they understand it of the agreement of their minds and affections - as if the greatness of the mystery of this union mentioned (Eph. 5:32) consisted rather in a harsh trope, or a dark improper expression, than in the depth and abstruseness of the thing itself; and as if Christ and His apostles had affected obscure intricate expressions, when they speak to the church of things very plain, and easy to be understood. Thus that great mystery, the union of believers with Christ Himself - which is the glory of the church, and has been highly owned formerly, both by the ancient fathers, and many eminent Protestant divines, particularly writers concerning the doctrine of the Lord's Supper, and by a very general consent of the church in many ages - is now exploded out of the new model of divinity. The reason of exploding it, as I judge in charity, is not because our learned refiners of divinity think themselves less able to defend it than the other two mysterious unions, and to silence the objections of those proud sophisters that will not believe what they cannot comprehend; but rather, because they account it to be one of the sinews of Antinomianism, that lay unobserved in the former usual doctrine; that it tends to puff up men with a persuasion that they are justified and have eternal life in them already, and that they do not need to depend any longer on their uncertain performances of the condition of sincere obedience for salvation; by which they account the very foundation of a holy practice to be subverted. But the wisdom of God has laid another manner of foundation for a holy practice than they imagine, of which this union (which the builders refuse) is a principal stone, next to the head of the corner. And in opposition to their corrupt glosses on the Scriptures that prove it, I assert that our union with Christ is the cause of our subjection to Christ as a political head in all things, and of the abiding of His law, doctrine, grace, salvation and all godliness in us, and of our agreement with Him in our minds and affections; and therefore it cannot be altogether the same thing with them. And this assertion is useful for a better understanding of the excellency of this union. It is not a privilege procured by our sincere obedience and holiness, as some may imagine, or a reward of good works, reserved for us in another world; but it is a privilege bestowed on believers in their very first entrance into a holy state, on which all ability to do good works depends, and all sincere obedience to the law follows after it, as fruit produced by it.

Having thus far explained this direction, I shall now show that though the truth contained in it is above the reach of natural reason, yet it is evidently discovered to those that have their understandings opened to discern that supernatural revelation of the mysterious way of sanctification which God has given to us in the Holy Scriptures.

1. There are several places in Scripture that plainly express it. Some texts show that all things pertaining to our salvation are treasured up for us in Christ, and comprehended in His fullness so that we must have them from that place, or not at all (Col. 1:19). It pleased the Father that all fullness should dwell in Him. And, in the same Epistle the apostle shows that the holy nature, by which we live to God, was first produced in us by His death and resurrection: 'And you were circumcised in Him with circumcision not done by hand, in the putting off of the body of the sins of the flesh,... being buried with Him,...made alive together with Him being dead in your sins' (Col. 2:11-13). 'Who has blessed us with all spiritual blessings in the heavenlies in Christ' (Eph. 1:3). A holy frame of spirit, with all its necessary qualifications, must needs be comprehended in this, in all spiritual blessings. These are given us in Christ's person in heavenly places, as prepared and treasured up in Him for us while we are on earth. Therefore we must have our holy endowments out of Him, or not at all. In this text some choose rather to read heavenly things, as in the margin, because neither places nor things are expressed in the original; but the former textual reading is to be preferred before the marginal, as being the proper sense of the original Greek phrase, which is, and must necessarily be so rendered in two other places of the same Epistle (Eph. 3:10; 6:12). Another text is 1 Corinthians 1:30, which shows that 'Christ is of God made to us sanctification,' by which we are able to walk holily; as well as wisdom, by the knowledge of which we are savingly wise; and righteousness, by the imputation of which we are justified; and redemption, by which we are redeemed from all misery to the enjoyment of His glory, as our happiness in the heavenly kingdom. Other texts of Scripture show plainly that we receive our holiness out of His fullness by fellowship with Him (John 1:16, 17): 'And we have received of His fullness and grace on top of grace.' And it is understood of grace answerable to the law given by Moses, which must needs include the grace of sanctification: 'Truly our fellowship is with the Father, and with His Son Jesus Christ. God is light. If we walk in the light, as He is in the light, we have fellowship one with another' (1 John 1:3, 5-7). Thus we may infer that our fellowship with God and Christ includes particularly our having light, and walking in it holily and righteously. There are other texts that teach the proof of the whole direction fully, showing, not only that our holy endowments are made ready first in Christ for us, and received from Christ, but that we receive them by union with Christ: 'You have put on the new man, which is renewed after the image of Him that created Him; where Christ is all and in all' (Col. 3:10, 11). 'He that is joined to the Lord is one spirit' (1 Cor. 6:17). 'I live; yet not I, but Christ lives in me' (Gal. 2:20). 'This is the record, that God has given us eternal life; and this life is in His Son. He that has the Son has life, and he that does not have the Son does not have life' (John 5:11, 12). Can we desire that God should more clearly teach us that all the fulness of the new man is in Christ, and all that spiritual nature and life by which we live to God in holiness, and that they are fixed in Him so inseparably, that we cannot have them except we be joined to Him, and have Him abiding in us? Take heed lest, through prejudice and hardness of heart, you are guilty of making God a liar, in not believing this eminent record that God has given us His Son.

2. God is leased to illustrate this mysterious manner of our sanctification by such a variety of similitudes and resemblances as may put us out of doubt that it is truth, and such a truth as we are highly concerned to know and believe. I shall endeavour to contract the chief of these resemblances and the force of them briefly into one sentence, leaving it to those that are spiritual to enlarge their meditation on them. We receive from Christ a new holy frame and nature, by which we are enabled for a holy practice, by union and fellowship with Him, in like manner (i) as Christ lived in our nature by the Father (John 6:57); (ii) as we receive original sin and death propagated to us from the first Adam (Rom. 5:12, 14, 16, 17); (iii) as the natural body receives sense, motion and nourishment from the head (Col. 2:19); (iv) as the branch receives its sap, juice and fructifying virtue from the vine (John 15:4, 5); (v) as the wife brings forth fruit by virtue of her conjugal union with her husband (Rom. 7:4); (vi) as stones become a holy temple by being built on the foundation, and joined with the chief corner-stone (1 Peter 2:4-6); (vii) as we receive the nourishing virtue of bread by eating it, and of wine by drinking it (John 6:51, 55, 57), which last resemblance is used to seal to us our communion with Christ in the Lord's Supper.

Here are seven resemblances instanced, of which some illustrate the mystery spoken of more fully than others. All of them in some way intimate that our new life and holy nature are first in Christ, and then in us, by a true proper union and fellowship with Him. If any should urge that the similitude of Adam and his seed, and of married couples, rather make for a relative than a real union between Christ and us; let them consider that all nations are really made of one blood, which was first in Adam (Acts 17:26); and that the first woman was made out of the body of Adam, and was really bone of his bone and flesh of his flesh. And by this first married couple the mystical union of Christ and His church is eminently resembled (Gen. 2:22-24; Eph. 5: 30-32). And yet it supposes both these resemblances in the nearness and fullness of them, because those that are joined to the Lord are not only one flesh, but one spirit with Him.

3. The end of Christ's incarnation, death and resurrection was to prepare and form a holy nature and frame for us in Himself, to be communicated to us by union and fellowship with Him; and not to enable us to produce in ourselves the first original of such a holy nature by our own endeavours.

1. By His incarnation, there was a man created in a new holy frame, after the holiness of the first Adam's frame had been marred and abolished by the first transgression. This new frame was far more excellent than ever the first Adam's was; because man was really joined to God by a close inseparable union of the divine and human nature in one Person, Christ; so that these natures had communion each with the other in their actings, and Christ was able to act in His human nature, by power proper to the divine nature, in which He was one God with the Father. The words that He spoke while He was on earth, He spoke not of Himself, by any mere human power, but the Father that dwelt in Him, He did the works (John 14:10). Why was it that Christ set up the fallen nature of man in such a wonderful frame of holiness, in bringing it to live and act by communion with God, living and acting in it? One great end was that He might communicate this excellent frame to His seed, that should be born of Him and in Him by His Spirit, as the last Adam, the quickening Spirit; that, as we have borne the image of the earthly man, so we might also bear the image of the heavenly (1 Cor. 15:45, 49), in holiness here, and in glory hereafter. Thus He was born Emmanuel, God with us; because the fullness of the Godhead, with all holiness, did first dwell in Him bodily , even in His human nature, that we might be filled up with that fullness in Him (Matt. 1:23; Col. 2:9, 10). Thus He came down from heaven as living bread that, as He lives by the Father, so those that eat Him may live in Him (John 6:51, 56), by the same life of God in them that was first in Him.

2. By His death, He freed Himself from the guilt of our sins imputed to Him, and from all that innocent weakness of His human nature which He had borne for a time for our sakes. And, by freeing Himself, He prepared a freedom for us, from our whole natural condition, which is both weak as He was, and also polluted without guilt and sinful corruption. Thus the corrupt natural estate, which is called in Scripture the old man, was crucified together with Christ, that the body of sin might be destroyed. And it is destroyed in us, not by any wounds that we ourselves can give to it, but by our partaking of that freedom from it, and death to it, that is already wrought out for us by the death of Christ; as is signified by our baptism, in which we are buried with Christ by the application of His death to us (Rom. 6:2-4, 10, 11). 'God, in sending His own Son in the likeness of sinful flesh and to be a sacrifice for sin, condemned sin in the flesh, in order that the righteous demand of the law should be fulfilled in us, who walk not according to the flesh but according to the Spirit' (Rom. 8:3, 4). Observe here that, though Christ died that we might be justified by the righteousness of God and of faith, not by our own righteousness, which is of the law (Rom. 10:4-6; Phil. 3:9), yet He died also, that the righteousness of the law might be fulfilled in us, and that by walking after His Spirit, as those that are in Christ (Rom. 8:4). He is resembled in His death to a corn of wheat dying in the earth, that it may propagate its own nature, by bringing forth much fruit (John 12:24); to the Passover that was slain, that a feast might be kept on it; and to bread broken, that it may be nourishment to those that eat it (1 Cor. 5:7, 8; 11:24); to the rock smitten, that water may gush out of it for us to drink (1 Cor. 10:4). He died that He might make of Jew and Gentile one new man in Himself (Eph. 2:15 ), and that He might see His seed, that is, such as derive their holy nature from Him (Isa. 53:10). Let these Scriptures be well observed, and they will sufficiently evidence that Christ died, not that we might be able to form a holy nature in ourselves, but that we might receive one ready prepared and formed in Christ for us, by union and fellowship with Him.

3. By His resurrection, He took possession of spiritual life for us, as now fully procured for us, and made to be our right and property by the merit of His death. Therefore we are said to be quickened together with Christ, even when we were dead in sins, and to be raised up together, yea, and to be made to sit together in heavenly aces in Christ Jesus, as our Head, while we continue on earth in our own persons (Eph. 2:5, 6). His resurrection was our resurrection to the life of holiness, as Adam's fall was our fall into spiritual death. And we are not ourselves the first makers and formers of our new holy nature, any more than of our original corruption; but both are formed ready for us to partake of them. And, by union with Christ, we partake of that spiritual life that He took possession of for us at His resurrection, and in this way we are enabled to bring forth the fruits of it; as the Scripture shows by the similitude of a marriage union (Rom. 7:4). We are married to Him that is risen from the dead, that we might bring forth fruit to God. Baptism signifies the application of Christ's resurrection to us as well as His death; we are raised up with Him, in it, to newness of life, as well as buried with Him; and we are taught in this way that, because He died to sin once and lives to God, we should likewise reckon ourselves to be dead indeed to sin and alive to God, through Jesus Christ our Lord (Rom. 6:4, 5, 10, 11).

4. Our sanctification is by the Holy Ghost, by whom we live and walk holily (Rom. 15:16; Gal. 5:25). Now, the Holy Ghost first rested on Christ in all fullness, that He might be communicated from Him to us; as was signified to John the Baptist by the similitude of the descending of a dove from the opened heavens, resting on Christ at His baptism (John 1:32, 33). And when He sanctifies us, He baptizes us to Christ, and joins us to Christ by Himself, as the great bond of union (1 Cor. 12:13). So that according to the scriptural phrase, it is all one, to have Christ Himself, and to have the Spirit of Christ in us (Rom. 8:9, 10). He glorifies Christ, for He receives those things that are Christ's and shows them to us (John 16:14, 15). He gives us an experimental knowledge of those spiritual blessings which He Himself prepared for us by the incarnation, death and resurrection of Christ.

5. The effectual causes of those four principal endowments, which in the foregoing direction were asserted as necessary to furnish us for the immediate practice of holiness, are comprehended in the fullness of Christ, and treasured up for us in Him; and the endowments themselves, together with their causes, are attained richly by union and fellowship with Christ. If we are joined to Christ, our hearts will be no longer left under the power of sinful inclinations, or in a mere indifferency of inclination to good or evil; but they will be powerfully endowed with a power, bent and propensity to the practice of holiness,. By the Spirit of Christ dwelling in us, and inclining us to mind spiritual things and to lust against the flesh (Rom. 8:1, 4, 5; Gal. 5:17). And we have in Christ a full reconciliation with God, and an advancement into higher favour with Him than the first Adam had in the state of innocency, because the righteousness that Christ wrought out for us by His obedience to death is imputed to us for our justification, which is called the righteousness of God, because it is wrought by One that is God as well as man; and therefore it is of infinite value to satisfy the justice of God for all our sins, and to procure His pardon and highest favour for us (2 Cor. 5:21; Rom. 5:19). And, that we may be persuaded of this reconciliation, we receive the spirit of adoption through Christ, by which we cry, 'Abba, Father' (Rom. 8:15). In this way also we are persuaded of our future enjoyment of the everlasting happiness, and of sufficient strength both to will and to perform our duty acceptably, until we come to that enjoyment. For the spirit of adoption teaches us to conclude that, if we are the children of God, then we are heirs of God, and joint heirs with Christ; and that the law of the spirit of life that is in Christ Jesus makes us free from the law of sin and death; and that nothing shall be against us, nothing shall separate us from the love of God in Christ; but in all opposition and difficulties that we meet with, we shall be at last 'more than conquerors through Him that loved us' (Rom. 8:17, 23, 35, 37, 39).

Furthermore, this comfortable persuasion of our justification and future happiness and all saving privileges cannot tend to licentiousness, as it is given only in this way of union with Christ, because it is joined inseparably with the gift of sanctification, by the Spirit of Christ, so that we cannot have justification, or any saving privilege in Christ, except we receive Christ Himself and His holiness, as well as any other benefit; as the Scripture testifies that there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit (Rom. 8:1).

6. Whereas it may be doubted whether the saints that lived before the coming of Christ in the flesh could possibly be one flesh with Him, and receive a new nature by union and fellowship with Him, as prepared for them, in His fullness, we are to know that the same Christ that took our flesh was before Abraham (John 8:58), and was foreordained before the foundation of the world, to be sacrificed as a lamb without blemish, that He might redeem us from all iniquity by His precious blood (1 Peter 1:18-20). He had the same Spirit then, which filled His human nature with all its fullness afterwards, and raised it from the dead; and He gave that Spirit then to the church (1 Peter 1:11; 3:18, 19). Now, this Spirit was able and effectual to unite those saints to that flesh which Christ was to take to Himself in the fullness of time, because He was the same in both, and to give out to them that grace with which Christ would afterwards fill His flesh, for their salvation as well as ours. Therefore David accounts Christ's flesh to be his, and spoke of Christ's death and resurrection as his own, beforehand as well as any of us can do since their accomplishment: 'My flesh also shall rest in hope; for You will not leave my soul in hell; neither will You allow Your holy One to see corruption. You will show me the path of life' (Ps. 16:9-11). Yea, and saints before David's time did all eat of the same spiritual meat and drink of the same spiritual drink, even of the same Christ, as we do, and therefore were partakers of the same privilege of union and fellowship with Christ (1 Cor. 10:3, 4). And when Christ was manifested in the flesh, in the fullness of time, all things in heaven and on earth, all the saints departed, whose spirits were then made perfect in heaven, as well as the saints that then were, or should afterwards be on earth, were 'gathered together in one,' and comprehended in Christ as their Head (Eph. 1:10). And He was 'the chief corner-stone, in whom the building of the whole church on the foundation' of the prophets before, and the apostles after His coming, 'being fitly framed together, grows to a holy temple in the Lord' (Eph. 2:20, 21). Jesus Christ 'is the same yesterday, and today, and forever' (Heb. 13:8). His incarnation, death and resurrection were the cause of all the holiness that ever was, or shall be given to man, from the fall of Adam, to the end of the world - and that by the mighty power of His Spirit, by which all saints that ever were, or shall be, are joined together to be members of that one mystical body of which He is the Head.

Chapter Four

The means or instruments by which the Spirit of God accomplishes our union with Christ, and our fellowship with Him in all holiness, are the gospel, by which Christ enters into our hearts to work faith in us, and faith, by which we actually receive Christ Himself, with all His fullness, into our hearts. And this faith is a grace of the Spirit, by which we heartily believe the gospel and also believe on Christ as He is revealed and freely promised to us in this, for all His salvation.

That which I assented, in the foregoing direction, concerning the necessity of our being in Christ, and having Christ in us by a mystical union to enable us for a holy practice, might put us to a stand in our endeavours for holiness, because we cannot imagine how we should be able to raise ourselves above our natural sphere to this glorious union and fellowship, until God is pleased to make known to us by supernatural revelation the means by which His Spirit makes us partakers of so high a privilege. But God is pleased to help us, when at a stand to go on forward, by revealing two means or instruments by which His Spirit accomplishes the mystical union and fellowship between Christ and us, and which rational creatures are capable of attaining to, by His Spirit working in them.

One of these means is the gospel of the grace of God, in which God makes known to us the unsearchable riches of Christ and Christ in us, the hope of glory (Eph. 3:8; Col. 1:27), and also invites us and commands us to believe on Christ for His salvation, and encourages us by a free promise of that salvation to all that believe on Him (Acts 16:31; Rom. 10:9, 11). This is God's own instrument of conveyance, in which He sends Christ to us to bless us with His salvation

(Acts 3:26 ). It is the ministration of the Spirit and of righteousness (2 Cor. 3:6, 8, 9). Faith comes by the hearing of it, and therefore it is a great instrument by which we are begotten in Christ and Christ is formed in us (Rom. 10:16, 17; 1 Cor. 4:15; Gal. 4:19). There is no need for us to say in our hearts, 'Who shall ascend into heaven, to bring Christ down from above?' or, 'Who shall descend into the deep, to bring Christ up from the dead, that we may be united and have fellowship with Him in His death and resurrection?' For the Word is near us, the gospel, the word of faith in which Christ Himself graciously condescends to be near us, so that we may come at Him there without going any further, if we desire to be joined with Him (Rom. 10:6-8).

The other of these means is faith, that is wrought in us by the gospel. This is our instrument of reception, by which the union between Christ and us is accomplished on our part by our actual receiving Christ Himself with all His fullness in our heart, which is the principal subject of the present explanation.

The faith which philosophers commonly treat of is only a habit of the understanding, by which we assent to a testimony on the authority of the testifier. Accordingly, some would have faith in Christ to be no more than a believing the truth of things in religion, on the authority of Christ testifying them. But the apostle shows that the faith by which we are justified is faith in Christ's blood (Rom. 3:24, 25), not only in His authority as a testifier. And though a mere assent to a testimony were sufficient faith for knowledge of things, which the philosophers aimed at, yet we are to consider that the design of saving faith is not only to know the truth of Christ and His salvation, testified and promised in the gospel, but also to apprehend and receive Christ and His salvation, as given by and with the promise. Therefore, saving faith must necessarily contain two acts, believing the truth of the gospel, and believing on Christ, as promised freely to us in the gospel, for all salvation. By the one, it receives the means in which Christ is conveyed to us; by the other, it receives Christ Himself, and His salvation in the means, as it is one act to receive the breast or cup in which milk or wine are conveyed, and another act to suck the milk in the breast and to drink the wine in the cup. And both these acts must be performed heartily with an unfeigned love to the truth and a desire of Christ and His salvation above all things. This is our spiritual appetite, which is necessary for our eating and drinking Christ, the food of life, as a natural appetite is for bodily nourishment. Our assenting to, or believing the gospel, must not be forced by mere conviction of the truth, such as wicked men and devils may be brought to, when they had rather it were false. Neither must our believing in Christ be only constrained for fear of damnation, without any hearty love and desire towards the enjoyment of Him; but we must receive the love of the truth by relishing the goodness and excellency of it; and we must 'account all things loss for the excellency of the knowledge of Christ Jesus our Lord, and count them but dung, that we may win Christ and be found in Him' (2 Thess. 1:10; Phil. 3:8, 9), esteeming Christ to be all our salvation and happiness (Col. 3: 11), 'in whom all fullness dwells' (Col. 1:19). And this love must be to every part of Christ's salvation - to holiness as well as forgiveness of sins. We must desire earnestly that God would create in us a clean heart and right spirit, as well as hide His face from our sins (Ps. 51:9, 10); not like many that care for nothing in Christ but only deliverance from hell. Blessed are they that hunger and thirst after righteousness, for they shall be filled (Matt. 5:6). The former of these acts does immediately unite us to Christ, because it is terminated only on the means of conveyance, the gospel; yet it is a saving act, if it be rightly performed, because it inclines and disposes the soul to the latter act, whereby Christ Himself is immediately received into the heart. He that believes the gospel with hearty love and liking, as the most excellent truth, will certainly with the like heartiness believe on Christ for salvation. They that know the name of the Lord will certainly put their trust in Him (Ps. 9:10). Therefore in Scripture saving faith is sometimes described by the former of these acts, as if it were a mere believing the gospel; sometimes by the latter, as a believing on Christ, or in Christ: 'If you believe in your heart, that God raised Him from the dead, you shall be saved' (Rom. 10:9). 'The scripture says, that whoever believes on Him, shall not be ashamed' (v. 11). 'Whoever believes that Jesus is the Christ is born of God' (1 John 5:1). 'These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, and that you may believe on the name of the Son of God' (v. 13).

For the better understanding of the nature of faith, let it be further observed, that the second and principal act of it, believing on Christ, includes believing on God the Father, Son and Holy Ghost, because they are one and the same infinite God, and they all concur in our salvation by Christ, as the only Mediator between God and us, 'in whom all the promises of God are yea and amen' (2 Cor. 1:20). By Him (as Mediator) we believe 'in God, who raised Him up from among the dead and gave glory to Him - so that your faith and hope might be in God' (1 Peter 1:21). And it is the same thing with trusting on God, or on the Lord, which is so highly commended in the whole Scripture, especially in the Old Testament, as may easily appear by considering that it has the same causes, effects, objects, adjuncts, opposites and all the same circumstances, excepting only that it had a respect to Christ as promised before His coming, and now it respects Him as already come in the flesh. Believing in the Lord and trusting on His salvation are equivalent terms that explain one another (Ps. 78:22). 1 confess that trusting on things seen or known by the mere light of reason, as on our own wisdom, power, riches, or princes, or any arm of flesh, may not so properly be called believing on them; but trusting on a Saviour, as discovered by a testimony, is properly believing on Him. It is also the same thing that is expressed by the terms of resting, relying, leaning, staying ourselves on the Lord, called hoping in the Lord, because it is the ground of that expectation which is the proper act of hope, though our believing and trusting is for the present as well as future benefit of this salvation. The reason why it is so commonly expressed in the Scriptures of the New Testament by the terms of believing on Christ might be probably because, when that part of Scripture was written, there was cause in a special manner to urge believing the testimony that was then newly revealed by the gospel.

Having thus explained the nature of faith, I come now to assert its proper use and office in our salvation: that it is the means and instrument by which we receive Christ and all His fullness actually into our hearts. This excellent use and office of faith is encountered by a multitude of errors. Men naturally esteem that it is too small and slight a thing to produce so great effects, as Naaman thought washing in Jordan too small a matter for the cure of his leprosy. They contemn the true means of entering in at the strait gate, because they seem too easy for such purpose, and in this way they make the entrance not only difficult, but impossible to themselves. Some will allow that faith is the sole condition of our justification and the instrument to receive it, according to the doctrine maintained formerly by the Protestants against the Papists; but they account that it is not sufficient or effectual to sanctification, but that it rather tends to licentiousness, if it is not joined with some other means that may be powerful and effectual to secure a holy practice. They commend this great doctrine of Protestants as a comfortable cordial for persons on their deathbeds, or in agonies under terrors of conscience; but they account that it is not good for ordinary food, and that it is wisdom in ministers to reach it seldom and sparingly, and not without some antidote or corrective to prevent the licentiousness to which it tends. Their common antidote or corrective is that sanctification is necessary to salvation, as well as justification; and though we are justified by faith, yet we are sanctified by our own performance of the law. So they set up salvation by works, and make the grace of justification to be of no effect, and not at all comfortable. If it had indeed such a malignant influence on practice, it could not be owned as a doctrine proceeding from the most holy God, and all the comfort that it affords must needs be ungrounded and deceitful. This consequence is well understood by some late refiners of the Protestant religion, and therefore they have thought fit to remodel this doctrine, and to make saving faith to be only a condition to procure a right and title to our justification by the righteousness of Christ, which must be performed before we can lay any good claim to the enjoyment of it, and before we have any right to use any instrument for the actual receiving of it; and this they call an accepting of, or receiving Christ. And, that they may the better secure the practice of holiness by their conditional faith, they will not have trusting in God or Christ for salvation to be accounted the principal saving act of it; because, as it seems to them, many loose wicked people trust on God and Christ for their salvation as much as others and are, by their confidence, hardened the more in their wickedness; but they had rather it should be obedience to all Christ's laws, at least in resolution, or a consent that Christ should be their Lord, accepting of His terms of salvation, and a resignation of themselves to His government in all things. It is a sign that the Scripture form of teaching is grown into disesteem with our great masters of reason when trusting in the Lord, so much commended in Scripture, is accounted a mean and ordinary thing. They endeavour to affright us from owning faith to be an instrument of justification by telling us that in this way we that use the instrument are made our own principal justifiers, to the dishonour of God; though it might be easily answered that we are made in this way only the principal receivers of our own justification from GOT, the giver of it, to whom all the glory belongs.

All these errors will fall if it can be proved that such a faith as I have described is an instrument by which we actually receive Christ Himself into our hearts, and holiness of heart and life, as well as justification, by union and fellowship with Him. For the proof of it, I shall offer the following arguments.

1. By faith we have the actual enjoyment and possession of Christ Himself, and not only of remission of sin, but of life, and so of holiness. Christ dwells in our hearts by faith (Eph. 3:17). We live to God; and yet not we, but Christ lives in us by the faith of the Son of God (Gal. 2:19, 20). He that believes on the Son of God has the Son and everlasting life that is in Him (1 John 5:12, 13; John 3:36). He that hears Christ's word, and believes on Him that sent Christ, has everlasting life and is passed from death to life (John 5:24). These texts express clearly such a faith as I have described. Therefore the efficiency or operation of faith, in order to the enjoyment of Christ and His fullness, cannot be the procurement of a bare right or title to this enjoyment; but rather it must be an entrance to it, and taking possession of it. We have our access and entrance by faith into that grace of Christ in which we stand (Rom. 5:2).

2. The Scripture plainly ascribes this effect to faith: that by it we receive Christ, put Him on, are rooted and grounded in Him; and also that we receive the Spirit, remission of sins and an inheritance among them which are sanctified (John 1:12; Gal. 3:26, 27; Col. 2:6, 7; Gal. 3:14; Acts 26:18). And the Scripture illustrates this receiving by the similitude of eating and drinking: He that believes on Christ drinks the living water of His Spirit (John 7:37-39). Christ is the bread of life; His flesh is meat indeed, and His blood is drink indeed. And the way to eat and drink it is to believe in Christ and, by so doing, we dwell in Christ, and Christ in us, and we have everlasting life (John 6:35, 47, 48, 54-56). How can it be taught more clearly that we receive Christ Himself properly into our souls by faith, as we receive food into our bodies by eating and drinking, and that Christ is as truly united to us in this way as our food when we eat or drink it? So that faith cannot be a condition to procure a mere right or title to Christ, no more than eating or drinking procures a mere right or title to our food; but it is rather an instrument to receive it, as the mouth that eats and drinks the food.

3. Christ, with all His salvation, is freely given by the grace of God to all that believe on Him, for we are saved by grace through faith; and that not of ourselves, it is the gift of God (Eph. 2:8, 9). We are justified freely by His grace, through faith in His blood (Rom. 3:24, 25). The Holy Ghost, who is the bond of union between Christ and us, is a gift (Acts 2:38). Now, that which is a gift of grace must not at all be earned, purchased or procured by any work, or works performed as a condition to get a right or title to it. Therefore faith itself must not be accounted such a conditional work. If it is by grace, it is no more of works; otherwise grace is no more grace (Rom. 11:6). The condition of a free gift is only take, and have. And in this sense we will readily acknowledge faith to be a condition, allowing a liberty in terms where we agree in the thing. But if you give a peppercorn to purchase a title to it, then you spoil the freeness of the gift. The free offer of Christ to you is sufficient to confer on you a right, yea, to make it your duty to receive Christ and His salvation as yours. And because we receive Christ by faith as a free gift, therefore we may account faith to be the instrument and, as it were, the hand by which we receive Him.

4. It has been already proved that all spiritual life and holiness are treasured up in the fullness of Christ and communicated to us by union with Him. Therefore the accomplishing of union with Christ is the first work of saving grace in our hearts. And faith itself, being a holy grace and part of spiritual life, cannot be in us before the beginning of it; but rather it is given to us and wrought in the very working of the union. And the way in which it conduces to the union cannot be by procuring a mere title to Christ as a condition, because then it should be performed before the uniting work begins; but rather by being an instrument, by which we may actually receive and embrace Christ, who is already come into the soul to take possession of it as His own habitation.

5. True saving faith, such as I have described, has in its nature and manner of operation a peculiar aptitude or fitness to receive Christ and His salvation, and to unite our souls to Him, and to furnish the soul with a new holy nature, and to bring forth a holy practice by union and fellowship with Him. God has fitted natural instruments for their office, as the hands, feet, etc., so that we may know by their nature and natural manner of operation for what use they are designed.

In like manner, we may know that faith is an instrument formed on purpose for our union with Christ and sanctification, if we consider what a peculiar fitness it has for the work. The discovery of this is of great use for the understanding of the mysterious manner of our receiving and practicing all holiness by union and fellowship with Christ, by this precious grace of faith. And to make you, as it were, to see with your eyes that it is such an instrument as I have asserted it to be, I shall present it to your view in three particulars.

1. The grace of faith is as well fitted for the soul's receiving Christ and union with Him as any instrument of the body is for receiving and closing with things needful for it. By the very act of hearty trusting or believing on Christ for salvation and happiness, the soul casts and puts away from itself everything that keeps it at a distance from Christ as all confidence in our strength, endeavours, works, privileges; or in any worldly pleasures, profits, honours; or in any human helps and succours for our happiness and salvation, because such confidences are inconsistent with our confidence in Christ for all salvation. Paul, by his confidence in Christ, was taken off from all confidence in the flesh. He suffered the loss of glorying in his privileges and legal righteousness, and counted all other enjoyments in matters of the world, or of religion, to be but 'loss, that he might win Christ, and be found in Him' (Phil. 3:3, 5-9). The voice of faith is ' Assyria shall not save us. We will not ride on horses. We shall not say any more to the work of our hands, you are our gods; for in You the fatherless find mercy' (Hos. 14:3). 'We have no might against this great company' of our spiritual enemies, 'we do not know what to do, but our eyes are on You' (2 Chron. 20:12 ).

I might multiply places of Scripture, to show what a self-emptying grace faith is, and how it casts other confidences out of the soul by getting above them to Christ as the only happiness and salvation. The same act of trusting or believing on Christ, or on God, is the very manner of our souls coming to Christ (John 6:35); 'drawing near to the Lord' (Ps. 73:28); 'making our refuge in the shadow of His wings' (Ps. 57:1); 'staying ourselves and our minds on the Lord' (Isa. 50:10; 26:3); 'laying hold on eternal life' (1 Tim. 6:12); 'lifting up our souls to the Lord' (Ps. 25:1); 'committing our way , or casting our burden on the Lord' (Ps. 37:5; 55:22); and our eating and drinking Christ, as has already appeared. Let us consider that Christ and His salvation cannot be seen, or handled, or attained to, by any bodily motion; but are revealed and promised to us in the Word. Now, let any invent, if they can, any way for the soul to exercise any motion or activeness in the receiving of this unseen promised salvation, besides believing the Word and trusting on Christ for the benefit promised. If Christ were to be earned by works, or any other kind of conditional faith, yet a faith must be instrumental to receive Him. Some think love as fit to be the uniting grace, but I have showed that love to Christ's salvation is an ingredient to faith. And though love is an appetite to union, yet we have no other likely way to fill this appetite while we are in this world, besides trusting on Christ for all His benefits, as He is promised in the gospel.

2. There is in this saving faith a natural tendency to furnish the soul with a holy frame and nature, and all endowments necessary to it, out of the fullness of Christ. A hearty affectionate trusting on Christ for all His salvation, as freely promised to us, has naturally enough in it to work in our souls a rational bent and inclination to, and ability for, the practice of holiness; because it comprehends in it a trusting that, through Christ, we are dead to sin and alive to God; that our old man is crucified (Rom. 6:2-4); and that we live by the Spirit (Gal. 5:25); and that we have forgiveness of sin; and that God is our God (Ps. 48:14); and that we have in the Lord righteousness and strength, by which we are able to do all things (Isa. 45:24; Phil. 4:13); and that we shall be gloriously happy in the enjoyment of Christ to all eternity (Phil. 3:20, 21). When the saints in Scripture speak so highly of such glorious spiritual privileges as I have here named, they acquaint us with the familiar sense and language of their faith, trusting on God and Christ, and they give us but an explication of the nature and contents of it; and they speak of nothing more than what they receive out of the fullness of Christ. And how can we otherwise judge, but that those that have a hearty love to Christ and can, on a good ground, think and speak such high things concerning themselves, must needs be heartily disposed and mightily strengthened for the practice of holiness?

2. Because faith has such a natural tendency to dispose and strengthen the soul for the practice of holiness, we have cause to judge it a suitable instrument to accomplish every part of that practice in an acceptable manner. Those that with a due affection believed steadfastly on Christ for the free gift of all His salvation may find by experience that they are carried forth by that faith, according to the measure of its strength or weakness, to love God heartily, because God has loved them first (1 John 4:19); to praise Him, to pray to Him in the name of Christ (Eph. 5:20; John 16:26, 27); to be patient with cheerfulness, under all afflictions giving thanks to the Father that has called them to His heavenly inheritance (Col. 1:11, 12); to love all the children of God out of love to their heavenly Father (1 John 5:1); to walk as Christ walked (1 John 2:6); and to give themselves up to live to Christ in all things, as constrained by His love in dying for them (2 Cor. 5:14). We have a cloud of witnesses concerning the excellent works that were produced by faith (Heb. 11). And though trusting on God be accounted such a slight and contemptible thing, yet I know no work of obedience which it is not able to produce. And note the excellent manner of working by faith. By it we live and act in all good works, as people in Christ, as raised above ourselves, and in our natural state, by partaking of Him and His salvation; and we do all in His name and on His account. This is the practice of that mysterious manner of living to God in holiness which is peculiar to the Christian religion in which we live; and yet not we, but Christ lives in us (Gal. 2:20 ). And who can imagine any other way but this for such a practice, while Christ and His salvation are known to us only by the gospel?

The explanation that I have made of the nature and office of true faith, and of its aptitude for its office, is sufficient to evidence that it is a most holy faith, as it is called (Jude 20), and that such a trusting on Christ as I have described in its own nature cannot have any tendency to licentiousness, but only to holiness; and that it roots and grounds us in holiness, more than the mere accepting of any terms of salvation and consenting to have Christ for our Lord can do; and is more powerful to secure a holy practice than any of those resolutions of obedience, or resignating acts, that some would have to be the great conditions of our salvation, which are indeed no better than hypocritical acts, if they are not produced by this faith. There is indeed a counterfeit dead faith, such as wicked men may have and, if that tend to licentiousness, let not true faith be blamed, but rather mark the description of it which I have given, that you may not be deceived with a counterfeit faith instead of it.

I shall add something concerning the efficient cause of this excellent grace and of our union with Christ by it; by which it may appear that it is not so slight and easy a way of salvation as some may imagine. The author and finisher of our faith, and of our union and fellowship with Christ by faith, is no less than the infinite Spirit of God, and God and Christ Himself by the Spirit, for by one Spirit we are all baptized into one body of Christ and are all made to drink into one Spirit (1 Cor. 12:12, 13). God grant us, according to the riches of His glory, to be strengthened with all might by the Spirit in the inner man, that Christ may dwell in our hearts by faith (Eph. 3:16, 17). If we do but consider the great effect of faith, that by it we are raised to live above our natural condition by Christ and His Spirit living in us, we cannot rationally conceive that it should be within the power of nature to do anything that advances us so high.

If God had done no more for us in our sanctification than to restore us to our first natural holiness, yet this could not have been done without putting forth His own almighty power to quicken those that are dead in sin; how much more is this almighty power needful to advance us to this wonderful new kind of frame, in which we live and act, above all the power of nature, by a higher principle of life than was given to Adam in innocency, even by Christ and His Spirit living and acting in us? The natural man brings forth his offspring according to his image by that natural power of multiplying with which God blessed him at his first creation; but the second Adam brings forth His offspring new-born according to His image only by the Spirit (John 3:5). As many as received Him, even those that believe on His name, are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13). Christ took His own human nature into personal union with Himself, in the womb of the virgin Mary, by the Holy Ghost coming on her and the power of the Highest overshadowing her, the same power by which the world was created (Luke 1:35). So He takes us into mystical union and fellowship with Himself by no less than an infinite creating power, for we are the workmanship of God, created in Christ Jesus to good works (Eph. 2:10), and, if any man is in Christ, he is a new creature (2 Cor. 5:17).

For the accomplishing this great work of our new creation in Christ, the Spirit of God works first on our hearts, by and with the gospel, to produce in us the grace of faith. For, if the gospel should come to us in word only, and not in power and in the Holy Ghost, Paul might labour to plant, and Apollos to water, without any success, because we cannot receive the things of the Spirit of God; yea, we shall account them foolishness until the Spirit of God enable us to discern them (1 Thess. 1:5; 1 Cor. 3:6; 2:14). We shall never come to Christ by any teaching of man, except we also hear and learn of the Father and be drawn to Christ by His Spirit (John 6:44 , 45). And, when saving faith is wrought in us, the same Spirit gives us fast hold of Christ by it. As He opens the mouth of faith to receive Christ, so He fills it with Christ; or else the acting of faith would be like a dream of one that thinks he eats and drinks and, when he awakes, he finds himself empty. The same Spirit of God did both give that faith by which miracles were wrought, and also worked the miracles by it; so also the same Spirit of Christ works saving faith in us and answers the aim and end of that faith by giving us union and fellowship with Christ by it, so that none of the glory of this work belongs to faith, but only to Christ and His Spirit. And, indeed, faith is of such a humbling self-denying nature that it ascribes nothing that it receives to itself, but all to the grace of God; and therefore God saves us by faith, that all the glory may be ascribed to His free grace (Rom. 4:16). If Adam had strength enough in innocency to perform the duty of faith as well as we, yet it will not follow that he had strength enough to raise himself above his natural state into union with Christ; because faith does not unite us to Christ by its own virtue, but by the power of the Spirit working by it and with it. Thus are we first passive, and then active, in this great work of mystical union; we are first apprehended of Christ, and then we apprehend Christ. Christ entered first into the soul, to join Himself to it, by giving it the spirit of faith; and so the soul receives Christ and His Spirit by their own power; as the sun first enlightens our eyes, and then we can see it by its own light. We may further note, to the glory of the grace of God, that this union is fully accomplished by Christ giving the spirit of faith to us even before we act that faith in the reception of Him; because, by this grace or spirit of faith, the soul is inclined and disposed to an active receiving of Christ. And, no doubt, Christ is thus united to many infants who have the spirit of faith and yet cannot act faith, because they are not come to the use of their understandings; but those of riper years that are joined passively to Christ by the spirit of faith will also join themselves with Him actively, by the act of faith and, until they act this faith, they cannot know or enjoy their union with Christ and the comfort of it, or make use of it in acting any other duties of holiness acceptably in this life.

Chapter Five

We cannot attain to the practice of true holiness by any of our endeavours while we continue in our natural state and are not partakers of a new state by union and fellowship with Christ through faith.

It is evident all do not have that precious faith by which Christ dwells in our hearts; yea, the number of those that have it is small comparatively to the whole world that lies in wickedness (1 John 5:19, 20); and many of those that at length attain to it do continue without it for some considerable time (Eph. 2:12). And though some may have the spirit of faith given to them from their mother's womb (as John the Baptist, Luke 1:15, 44), yet even in them there is a natural being by generation before there can be a spiritual being by regeneration (1 Cor. 15:46). Thus arises the consideration of two states or conditions of the children of men in matters that appertain to God and godliness, the one of which is vastly different from the other. Those that have the happiness of a new birth and creation in Christ by faith are thereby placed in a very excellent state, consisting in the enjoyment of the righteousness of Christ for their justification, and the Spirit of Christ to live by in holiness here and glory for ever, as has already appeared. Those that are not in Christ by faith cannot be in a better state than that which they received together with their nature from the first Adam by being once born and created in him, or than they can attain to by the power of that nature, with any such help as God is pleased to afford to it. This latter I call a natural state, because it consists in such things as we have either received by natural generation or can attain to by natural power through divine assistance, as the Scripture calls man in this state the natural man (1 Cor. 2:14). The former I call a new state, because we enter into it by a new birth in Christ. I may call it a spiritual state, according to the Scripture, because it is received from Christ the quickening Spirit, and the natural and spiritual man are opposed (1 Cor. 2:14, 15); though some call both these states spiritual, because the everlasting weal or woe of the soul, or spirit, of man is chiefly concerned in them.

It is a common error of those that are in a corrupt natural state that they seek to reform their lives according to the law, without any thoughts that their state must be changed before their lives can be changed from sin to righteousness. The heathens, that knew nothing of a new state in Christ, were urged by their own consciences to practice several duties of the law, according to the knowledge they had by the light of nature (Rom. 2:14 , 15). Israel according to the flesh had a zeal of God and godliness and endeavoured to practice the written law, at least in external performances, while they were enemies to the faith of Christ. And Paul attained so far that he was blameless in these external performances of the righteousness of the law, while he persecuted the church of Christ (Phil. 3:6).

Some are so near the kingdom of God, while they continue in a natural state, that they are convinced of the spirituality of the law, that it binds us principally to love God with all our heart, soul, mind and strength and to love our neighbour as ourselves, and to perform universal obedience to God, in all our inward thoughts and affections, as well as in all our outward actions, and to do all the duties that we owe to our neighbour, out of this hearty love (Mark 12:33, 34). And they struggle and labour with great earnestness to subdue their inward thoughts and affections to the law of God, and to abstain, not only from some sins, but from all known sins, and to perform every known duty of the law with their whole heart and soul, as they think; and are active and intent in their devout practice, that they overwork their natural strength, and so fervent is their zeal, that they are ready even to kill their bodies with fastings and other macerations, that they may kill their sinful lusts. They are strongly convinced that holiness is absolutely necessary to salvation, and are deeply affected with the terrors of damnation; and yet they were never so much enlightened in the mystery of the gospel as to know that a new state in Christ is necessary to a new life; therefore they labour in vain to reform their natural state, instead of getting above it in Christ. And some of these, when they have misspent many years in striving against the stream of their lusts, without any success, do at last fall miserably into despair of ever attaining to holiness, and turn to wallowing in the mire of their lusts, or are fearfully swallowed up with horror of conscience.

There are several false opinions by which such ignorant zealots encourage themselves in their fruitless endeavours. Some of them judge that they are able to practice holiness, because they are not compelled to sin, and may abstain from it if they will. To this they add that Christ, by the merit of His death, has restored that freedom of will to good which was lost by the Fall, and has set nature on its legs again, and that, if they endeavour to do what lies in them, Christ will do the rest, by assisting them with the supplies of His saving grace; so they trust on the grace of Christ to help them in their endeavours. They plead further that it would not consist with the justice of God to punish them for sin, if they could not avoid it; and that it would be in vain for the ministers of the gospel to preach to them and exhort them to any saving duty, if they cannot perform it. They produce examples of heathens, and of such as had the name of Christians, without any acquaintance with the faith that I have described, who have attained to a great excellency in religious words and works.

My work at present is to deliver those ignorant zealots from their fruitless tormenting labours, by bringing them to despair of the attainment of holiness in a natural state, that they may seek it only in a new state by faith in Christ, where they may certainly find it, without such tormenting labour and anxiety of spirit. For this end, I shall confirm the truth asserted in the direction, and fortify it against the forementioned false opinions by the ensuing considerations.

1. The foundation of this assertion is firmly laid in the direction already explained, and confirmed by many places of Scripture. For, if all endowments necessary to enable us for a holy practice can be had only in a state of union and fellowship with Christ by faith, and faith itself, not by the natural power of free will, but by the power of Christ, coming into the soul by His Spirit, to unite us with Himself, who does not see that the attainment of true holiness by any of our most vigorous endeavours, while we continue in our natural condition, is altogether hopeless? I need add no more, were it not to show more fully what abundance of light the Scripture affords to guide us right in this part of our way, that those who wander out of it by following any false light of their own, or other corrupted judgements, may find themselves the more inexcusable.

2. It is evident that we cannot practice true holiness while we continue in a natural state, because we must be born of water and of the Spirit, or else we cannot enter into the kingdom of God (John 3:3, 5); and we are created in Christ Jesus to good works, which God has before ordained that we should walk in them (Eph. 2:10). If we could love God and our neighbour as the law requires, without a new birth and creation, we might live without them, for Christ has said, 'This do, and you shall live' (Luke 10:28 ). Now, a new birth and creation is more than a mere reforming and repairing our natural state. If we were put into a certain state and condition by the first birth and creation, much more by the second. For the first produces the substance of a man as well as a state; the second had nothing to produce, but a new state of the same person. And note that we were first created and born in Adam the natural man, but our new birth and creation are in Christ the spiritual Man. And, if any man is in Christ, he is in a new state, far different from the state of Adam before the Fall. He is wholly a new creature; as it is written, old things are passed away; behold, all things are become new (2 Cor. 5:17 ).

3. It is positively asserted by the apostle Paul that those that are in the flesh cannot please God ( Rom. 8:8). Many are too overly and negligent in considering the sense of this gospel phrase, what it is to be in the flesh. They understand no more by it than to be sinful, or to be addicted inordinately to please the sensitive appetite. They should consider that the apostle speaks here of being in the flesh, as the cause of sinfulness; as the next verse speaks of being in the Spirit, as the cause of holiness; and, whatever cause it is, it must needs be different from its effect. Sin is a poverty of the flesh, or something that dwells in the flesh (Rom. 7:18 ), and therefore it is not the flesh itself. The flesh is that which lusts against the Spirit (Gal. 5:17), and therefore it is not merely sinful lusting. The true interpretation is that by flesh is meant the nature of man, as it is corrupted by the fall of Adam and propagated from him to us in that corrupt state by natural generation; and to be in the flesh is to be in a natural state, as to be in the Spirit is to be in a new state, by the Spirit of Christ dwelling in us (Rom. 8:9). The corrupt nature is called 'flesh', because it is received by carnal generation; and the new nature is called spirit, because it is received by spiritual regeneration. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John 3:6). So the apostle, if he is rightly understood, has said enough to make us despair utterly of attaining to true holiness while we continue in a natural state.

3. The apostle testifies that those that have been taught as the truth is in Jesus have learned to avoid their normal sinful conversation by putting off the old man, which is corrupt according to the deceitful lusts, and by putting on the new man, which after God, is created in righteousness and true holiness (Eph. 4:21, 22, 24). Putting off the old man and putting on the new man is the same with not being in the flesh, but in the Spirit, in the foregoing testimony; that is, putting off our natural state and putting on a new state by union and fellowship with Christ. The apostle himself shows that by the new man is meant that excellent state where Christ is all, and in all (Col. 3:11). Therefore, by the old man, must needs be meant the natural state of man, in which he is without the saving enjoyment of Christ, which is called 'old', because of the new state to which believers are brought by their regeneration in Christ. This is a manner of expression peculiar to the gospel, as well as the former, and as slightly considered by hose that think that the apostle's meaning is only that they should put off sinfulness and put on holiness in their conversation, and so they think to become new men, by turning over a new leaf in their practice and leading a new life.

Let them learn here that the old and new man are two contrary states, containing in them, not only sin and holiness, but all other things that dispose and incline us to the practice of them; and that the old man must be put off, as crucified with Christ, before we can be freed from the practice of sin (Rom. 6:6, 7). And therefore we cannot lead a new life until we have first got a new state by faith in Christ. Let me add here that the meaning of the apostle is the same where he directs us to put on the Lord Jesus Christ, as the means by which we may cast off the deeds of darkness and walk honestly, as in the daytime, not fulfilling the lusts of the flesh (Rom. 13:12-14).

5. Our natural state has several properties that wholly disable us for the practice of holiness and enslave us to the practice of sin while we continue in it. Here I shall show that the old man, the flesh, or natural state, is not only sin, as some would have it, but it contains in it several things, which I shall name, that make it to be sinful, besides several other things that make it miserable. I have shown that in Christ we have all endowments necessary to frame us for godliness; so, in our fleshly state, we have all things contrary to that holy frame. One thing belonging to our natural state is the guilt of sin, even of Adam's first sin, and of the sinful depravation of our nature, and of all our own actual transgressions, and therefore we are by nature the children of wrath (Eph. 2:3) and under the curse of God. The benefit of remission of our sin and freedom from condemnation is not given to us in the flesh, or in a natural state, but only in Christ ( Rom. 8:1; Eph. 1:7). And can we imagine that a man should be able to prevail against sin, while God is against him, and curses him?

Another property, inseparable from the former, is an evil conscience, which denounces the wrath of God against us for sin, and inclines us to abhor Him as our enemy, rather than to love Him, as has been shown; or, if it is a blind conscience, it hardens us the more in our sins.

A third property is an evil inclination, tending only to sin, which therefore is called 'sin that dwells in us', and 'the law of sin in our members', that powerfully subdues and captivates us to the service of sin (Rom. 7:20 , 23). It is a fixed propensity to lust against the law without any deliberation; and therefore its lustings are not to be prevented by any diligence or watchfulness. The mind of the flesh is enmity against God, for it is not subject to the law of God, neither indeed can be ( Rom. 8:7). How vain then is it to plead that they can do good, if they will, when their minds and will itself are enslaved to sin?

A fourth property is subjection to the power of the devil who is the god of this world, that has blinded the minds of all that do not believe (2 Cor. 4:4), and will certainly conquer all whom he fights with on his own dunghill, that is, in a natural state.

And, from all these properties, we may well conclude that our natural state has the property never to be good, to be stark dead in sin (Eph. 2:1), according to the sentence denounced against the first sin of mankind in Adam: 'In the day that you eat of it you shall surely die' (Gen. 2:17). For you can no more bring it to holiness, by any of the most vehement motives and endeavours, than you can bring a dead carcass to life, by chafing and rubbing it. You can stir up no strength, or fortifying grace, in the natural man by such motives and endeavours, because there is no strength in him to be stirred up (Rom. 5:6). Though you do all that lies in you to the utmost, while you are in this flesh, you can do nothing but sin, for there is no good thing in you, as the apostle Paul shows by his own experience: 'I know, that in me (that is, in my flesh), no good thing dwells' (Rom. 7:18).

6. We have no good ground to trust on Christ to help us to will or to do that which is acceptable to Him while we continue in our natural state, or to imagine that freedom of will to holiness is restored to us by the merit of His death. For, as it has been already shown, Christ aimed at a higher end in His incarnation, death and resurrection, than the restoring the decay and ruins of our natural state. He aimed to advance us to a new state, more excellent than the state of nature ever was, by union and fellowship with Himself, that we might live to God, not by the power of a natural free will, but by the power of His Spirit living and acting in us. So we may conclude that our natural state is irrecoverable and desperate because Christ, the only Saviour, did not aim at the recovery of it. It is neither holy nor happy, but subject to sin and to all miseries, as long as it remains. Even those that are in a new state in Christ, and do serve the law of God with their mind, do yet with their flesh serve the law of sin (Rom. 7:25 ). As far as it remains in them, it lusts against the Spirit (Gal. 5:17 ); and it remains dead, because of the sin, even when the Spirit is life to them, because of righteousness (Rom. 8:10 ), and must be wholly abolished by death, before we can be perfected in that holiness and happiness that is by faith in Christ. After God had promised salvation by Christ, the seed of the woman, He placed cherubims and a flaming sword to keep man out of Paradise , in this way teaching him that his first state was lost without hope, and that the happiness intended for him was wholly new. Our old natural man was not revived and reformed by the death of Christ, but crucified together with Him, and therefore to be abolished and destroyed out of us by virtue of His death (Rom. 6:6). It is like the part of a garment infected with the plague of leprosy, which was to be rent off as incurable, that the garment might be clean (Lev. 13:56). If Christ is not in us, we are reprobates (2 Cor. 13:5), that is, we are in a state which God has rejected from partaking of His salvation; so that we are not to expect any assistance from God to make us holy in it, but rather to deliver us from it.

7. This does not at all discharge those that are in a natural state from obligation to holiness of life, nor render them excusable for their sins at the tribunal of God's justice. For God has made man upright, but they sought out many inventions (Eccles. 7:29). Observe well the words of this text, and you will find that all they who have sought out many inventions, rather than upright walking, are comprehended in man that was at first made upright. And 'man' in the text signifies all mankind. The first Adam was all mankind, as Jacob and Esau were two nations in the womb of Rebecca (Gen. 25:23). God made us all in our first parent, according to His own image, able and inclined to do His law and, in that pure nature, our obligation to obedience was first laid on us, and the first wilful transgression, by which our first parent bereaved himself of the image of God, and brought on himself the sentence of death, was our sin as well as his, for, 'In one man, Adam, all have sinned, and so death is passed on all' (Rom. 5:12); because all mankind were in Adam's loins, when the first sin was committed, even as Levi may be said to have paid tithes in Abraham before he was born, because, when his father Abraham paid tithes to Melchizedek, he was yet in his loins (Heb. 7:9, 10). The promise of God, that He will not charge the iniquities of parents on their children, is a promise belonging to the new covenant confirmed in the blood of Christ; and it is yea and amen to us only in Christ, in whom we have another nature than that which our parents conveyed to us, so that we cannot justly claim the benefit of it in our old natural state (Jer. 31:29-31; 2 Cor. 1:20). Those that account their impotency a sufficient plea to excuse them or others show that they were never truly humbled for that great wilful transgression of all mankind in the loins of Adam. Inability to pay debt excuses not a debtor that has lavished away his estate; neither does drunkenness excuse the mad actings of a drunkard, but rather aggravates his sin. And our impotency consists not in a mere want of executive power, but in the want of a willing mind to practice true holiness and righteousness. Naturally we do not love it, we do not like it, but lust against it (Gal. 5:17 ), and hate the light (John 3:20 ). If men in a natural state had a hearty love and liking to true holiness, and a desire and serious endeavour to practice it out of hearty love, and yet failed in the event, then they might, under some pretence, plead for their excuse (as some do for them) that they were compelled to sin by an inevitable fate. But none have just cause to plead any such thing for their excuse, because none endeavour to practice true holiness out of hearty love to it, until the good work be begun in their souls and, when God hath begun, He will perfect it (Phil. 1:6), and will, in the meantime, accept their ready mind, though they fall short in performance (2 Cor. 8:12). 'How abominable,' then, 'and filthy is man, that drinketh iniquity as water?' (Job. 15:16), that cannot practice holiness, because he will not? This is their just condemnation, that they love darkness rather than light. They deserve to be partakers with the devils in torments, as they partake with them in evil lusts; and their inability to do good will no more excuse them than it excuses devils.

4. Neither will this assertion make it a vain thing to preach the gospel to natural people, and to exhort them to true repentance and faith in Christ for their conversion and salvation. For the design of our preaching is not to bring them to holiness in their natural state, but to raise them above it, and to present them perfect in Christ in the performance of those duties (Col. 1:28). And though they cannot perform those duties by their natural strength, yet the gospel is made effectual for their conversion and salvation by the power of the Holy Ghost, which accompanieth the preaching of it; to quicken those that are dead in sin, and to create them anew in Christ, by giving to them repentance to life and lively faith in Christ. The gospel cometh to the elect of God, not only in word, but also in power, and in the Holy Ghost, and in such assurance that they receive it with joy of the Holy Ghost (1 Thess. 1:5, 6). The gospel is the ministration of the Spirit, that giveth life (2 Cor. 3:6-8); it is 'mighty through God' (2 Cor. 10:4). It dependeth not at all upon the power of our free will to make it successful for our conversion, but it conveyeth into the soul that life and power whereby we receive and obey it. Christ can make those that are dead in sin to hear His voice and live (John 5:25 ). Therefore He can speak to them by His gospel and command them to repent and believe with good success, as well as He could say to dead carcasses, 'Talitha cumi' (Mark 5:4); 'Lazarus come forth,' (John 11:43 , 44); and to the sick of the palsy, 'Arise, take up thy bed, and go into thine house' (Matt. 9:6).

5. There is no reason that the examples of heathen philosophers, or any Jews or Christians by outward profession, that have lived without the saving knowledge of God in Christ, should move us, by their wise sayings and renowned attainments in the practice of devotion and morality, to recede from this truth that has been so fully confirmed out of the Holy Scriptures. Have we not cause to judge that the apostle Paul, while he was a zealous Pharisee, and at least some few of the great multitude of the Jews in his time that were zealous of the law and had the instruction of the Holy Scriptures, attained as near to that true holiness as the heathen philosophers, or any others in their natural state? Yet Paul, after he was enlightened with the saving knowledge of Christ, judged himself the chief of sinners in his highest former attainments, though, in the judgement of others, he was blameless touching the righteousness which is in the law; and he found it necessary to begin to live to God in a new way by faith in Christ, and to suffer the loss of all his former attainments, and to count them but dung that he might win Christ (1 Tim. 1:15; Phil. 3:6-8).

And none of the great multitude of Jews that followed after the law of righteousness did ever attain to it, while they sought it not by faith in Christ (Rom. 9:3, 32). What performances are greater in outward appearance, than for a man to give all his goods to the poor, and to give his body to be burnt? And yet the Scripture allows us to suppose that this may be done without true charity, and therefore without any true holiness of the heart and life (1 Cor. 13:3). Men in a natural state may have strong conviction of the infinite power, wisdom, justice and goodness of God, and of the judgement to come, and the everlasting happiness of the godly and torments of the wicked. These convictions may stir them up, not only to make a high profession, and to utter rare sayings concerning God and godliness, but also to labour with great earnestness to avoid all known sin, to subdue their lusts, to perform universal obedience to God in all known duties, and to serve Him with their lives and estates to the utmost, and to extort out of their hearts some kind of love to God and godliness, that, if possible, they may escape the terrible torments of hell and procure everlasting happiness by their endeavours. Yet all their love to God is but forced and feigned; they have no hearty liking to God or His service; they account Him a hard Master, and His commandments grievous, and they repine and fret inwardly at the burden of them, and, were it not for fear of everlasting fire, they would little regard the enjoyment of God in heaven, and they would be glad if they might have the liberty to enjoy their lust without danger of damnation. The highest preferment of those that are born only after the flesh, in Abraham's family, is but to be children of the bondwoman (Gal. 4:23 ). And though they toil more in God's service than many of His dear children, yet God does not accept their service, because their best performances are slavish, without any childlike affections towards God, and not better than glittering sins. And yet these natural men are not at all beholden to the goodness of their natures for these counterfeit shows of holiness, or for the least abstaining from the grossest sins. If God should leave men fully to their own natural corruptions, and to the power of Satan (as they deserve) all show of religion and morality would be quickly banished out of the world, and we should grow past feeling in wickedness, and like the cannibals, who are as good by nature as ourselves. But God, that can restrain the burning of the fiery furnace without quenching it, and the flowing water without changing its nature, also restrains the working of natural corruption without mortifying it. Through the greatness of His wisdom and power, He makes His enemies yield feigned obedience to Him (Ps. 66:3), and to do many things good for the matter of them, though they can do nothing in a right holy manner. He has appointed several means to restrain our corruptions - as the law, terrors of conscience, terrible judgements, and rewards in this life, magistrates, human laws, labour for necessaries, as food and raiment. And those gospel means that are effectual for sanctification serve also for restraint of sin. God has gracious ends in this restraint of sin, that His church may be preserved and His gospel preached in the world; and that these natural men may be in a better capacity to receive the instructions of the gospel; and that such of them that are chosen may, in due time, be converted; and that those of them that are not truly converted may enjoy more of the goodness of God here, and suffer less torments hereafter. As vile and wicked as the world is, we have cause to praise and to magnify the free goodness of God that it is no worse.

Chapter Six

Those that endeavour to perform sincere obedience to all the commands of Christ, as the condition by which they are to procure for themselves a right and title to salvation, and a good ground to trust on Him for the same, do seek their salvation by the works of the law, and not by the faith of Christ, as He is revealed in the gospel and they shall never be able to perform sincere and true holy obedience by all such endeavours.

For the understanding the terms of this direction, note here that I take salvation as comprehending justification, as well as other saving benefits, and sincere obedience as comprehending holy resolutions, as well as the fulfilling of them. The most of men that have any sense of religion are prone to imagine that the sure way to establish the practice of holiness and righteousness is to make it the procuring condition of the favour of God and all happiness. This may appear by the various false religions that have prevailed most in the world. In this way the heathens were brought to their best devotion and morality by the knowledge of the judgement of God, that those that violate several of the great duties to God and their neighbour are worthy of death, and by their consciences accusing or excusing them, according to the practice of them (Rom. 1:32; 2:14, 15). Our consciences are informed by the common light of natural reason that it is just with God to require us to perform these duties, that we may avoid His wrath and enjoy His favour. And we cannot find any better way than this to obtain happiness, or to stir up ourselves to duty, without divine revelation. Yet, because our own consciences testify that we often fail in the performance of those duties, we are inclined by self-love to persuade ourselves that our sincere endeavours to do the best we can shall be sufficient to procure the favour of God, and pardon for all our failings.

Thus we see that our persuasion of salvation by the condition of sincere obedience has its original from our corrupt natural reason, and is part of the wisdom of this world. It is none of 'the wisdom of God in a mystery, that hidden wisdom which God ordained before the world to our glory'; it is none of those things of the Spirit of God which 'have not entered the heart of man,' and which the 'natural man cannot receive; for they are foolishness to him; neither can he know them, for they are spiritually discerned' (1 Cor. 2:6, 7, 9, 14). It is none of 'the foolishness of preaching,' by which it pleased God 'to save them that believe' (1 Cor. 1:21 ). And though we have a better way revealed to us in the gospel, for the enjoyment of the favour of God, and holiness itself, and all salvation, without any procuring condition of works, by the free gift of God's grace through faith in Christ, yet it is very difficult to persuade men out of a way they are naturally addicted to, and that has forestalled and captivated their judgements, and is bred in their bone, and therefore cannot easily be got out of the flesh. Most of those that live under the hearing and profession of the gospel are not brought to hate sin as sin, and to love godliness for itself, though they are convinced of the necessity of it to salvation, and therefore they cannot love it heartily. The only means they can take to bring themselves to it is to stir up themselves to a hypocritical practice in their old natural way, that they may avoid hell, and get heaven, by their works. And their own consciences witness that the zeal and love that they have for God and godliness, their self-denial, sorrow for sin, strictness of life, are in a manner forced and extorted from them by slavish fear and mercenary hope, so that they are afraid that, if they should trust on Christ for salvation by free grace without works, the fire of their zeal and devotion would be quickly extinguished, and they should grow careless in religion, and let loose the reins to their lusts, and bring certain damnation on themselves. This moves them to account them the only Boanerges and powerful preachers that preach little or none of the doctrine of free grace, but rather spend their pains in rebuking sin and urging people to get Christ and His salvation by their works, and thundering hell and damnation against sinners.

It has been further observed that some that have contended much for salvation by free grace, without any condition of works, have fallen into Antinomian opinions and licentious practices. The experience of these things has much prevailed with some learned and zealous men of late among ourselves to recede from the doctrine of justification by faith without works, formerly professed unanimously, and strongly defended by the Protestants against the Papists as a principal article of true religion. They have persuaded themselves that such a way of justification is ineffectual, yea, destructive to sanctification, and that the practice of sincere obedience cannot be established against Antinomian dotages and prevailing lusts, except it is made the necessary condition of our justification, and so of our eternal salvation. Therefore they conclude that God has certainly made sincere obedience to be the condition of our salvation. And they have endeavoured to new-model the Protestant doctrine, and to interpret the Holy Scriptures in a way agreeable and subservient to this their only sure foundation of holiness.

But I hope to show that this their imagined sure foundation of holiness was never laid by the holy God, but that it is rather an error in the foundation, pernicious to the true faith, and to holiness of life. I account it an error especially to be abhorred and detested, because we are so prone to be seduced by it, and because it is an error by which Satan, transforming himself into an angel of light, and a patron of holiness, has greatly withstood the gospel in the apostles' times, and stirred up men to persecute it out of zeal for the law, and has since prevailed to set and maintain Popery, by which the mystery of iniquity works apace in these days to corrupt the purity of the gospel among Protestants, and to heal the deadly wound that was given to Popery by preaching the doctrine of justification by faith without works.

One thing asserted in the direction against this fundamental error is that it is a way of salvation by the works of the law, and not by the faith of Christ, as revealed in the gospel; though the maintainers of it would have us believe that it is the only way of the gospel, that so we may not doubt its power and efficacy for our justification, sanctification and our whole salvation. Their reasons are because the law, as a covenant of works, requires us to do all its commandments perfectly that we may live; whereas they plead only for a milder condition of sincere doing, that we may live. And they plead not for doing duties, as obliged to it by the authority of the law given of God by Moses, but only in obedience to the commands of Christ in the gospel. Neither do they plead for salvation by sincere obedience without Christ, but only by Christ, and through His merit and righteousness. And they acknowledge that both salvation itself and sincere obedience are given to them freely by the grace of Christ: so that all is of grace. They acknowledge also that their salvation is by faith, because sincere obedience is wrought in them by believing the gospel, and is included in the nature of that faith, which is the entire condition of our salvation, and some call it the resignation act. of faith. But all these reasons are but a fallacious wizard on a legal way of salvation, to make it look like pure gospel, as I shall evince by the following particulars.

1. All that seek salvation by the sincere performance of good works, as the procuring condition, are condemned by the apostle Paul for seeking righteousness by the works of the law, and not by faith (Rom. 9:32), and for seeking to be justified by the law, and falling from the grace of Christ (Gal. 5:4). This one assertion, if it can be proved, is enough to pluck off the fallacious wizard from the condition of sincere obedience, and to make men abhor it, as a damning legal doctrine, that bereaves its followers of all salvation by Christ. And the proof of it is not difficult to persons that warily consider a point of so great moment for their salvation.

The Jews and judaizing Christians, against whom the apostle chiefly disputes in his whole controversy, did not profess any hope of being justified by perfect obedience, according to the rigour of the law, but only by such obedience as they accounted to be sincere, and not hypocritical. And we have no cause to doubt, but that the judaizing Galatians had learned by the gospel to distinguish sincere obedience from hypocrisy. The Jewish religion bound all that professed it to acknowledge themselves to be sinners, as appears by their anniversary humiliation on the day of atonement, and several other rites of the law, and many clear testimonies in the oracles of God that were committed to them (Ps. 143:2; Prov. 20:9; Eccles. 7:20). Yet they knew they were bound to turn to the Lord with all their hearts, in sincerity and uprightness, and that God would accept of sincere obedience; for which cause they might better put it for the condition of the law, than we can of the gospel (Ps. 51:6, 10; Deut. 6:5; 30:10). So that if the apostle had disputed against those that held only perfect obedience to be the condition of justification, he had contended with his own shadow. And they might as readily judge sincere obedience to be the condition of justification under the law, as we can judge it to be the condition under the gospel.

Neither does the apostle condemn them merely for accounting sincere obedience to the law, as given by Moses, to be the condition of their justification, but more generally for seeking salvation by their own works. And he alleges against them that Abraham, who lived before the law of Moses, was not justified by any of his works, though he did perform sincere obedience; and that David, who lived under the law of Moses, was not justified by his works, though he performed sincere obedience, and was as much given to obey the law given by Moses, as we are to obey any commands of Christ in the gospel (Rom. 4:2, 3, 5, 6).

Neither does he condemn them for seeking their salvation only by works, without respecting at all the grace and salvation that is by Christ, for the judaizing Galatians were yet professors of the grace and salvation of Christ, though they thought obedience to the law a necessary condition for the partaking of it, as also many other judaizing believers did. And, doubtless, they accounted themselves obliged to it, not only by the authority of Moses, but of Christ also, whom they owned as their Lord and Saviour. And we may be sure it was no damning error to account Moses' law obliging at that time, for many thousands of the Jews that were sound believers held the ceremonies of Moses to be in force at that time, and Paul was tender towards them in it (Acts 21:20, 26; 15:5). And other Jews sought justification, not only by their sincere works, but also by trusting on the promise made to Abraham and on their priesthood and sacrifices, which were types of Christ. And the most legal Pharisees would thank God for their works, as proceeding from His grace (Luke 18:11). And they could as well acknowledge their salvation to be by faith as the asserters of salvation by sincere obedience can in these last days, for they accounted that their sincere obedience was wrought in them by believing the Word of God, which contained gospel, as well as legal doctrine, in it and therefore that it must be included in the nature of faith, if faith were taken for the condition of their whole salvation.

Let them [not build again] that Judaism which the apostle Paul destroyed, by which the Jews stumbled at Christ (Rom. 9:32), and the Galatians were in danger of falling from Christ and grace (Gal. 5:2, 3). Let them beware of falling under the curse which He has denounced on this very occasion against any man or angel that shall preach any other gospel than that which he has preached (Gal. 1:8, 9).

2. The difference between the law and gospel does not at all consist in this, that the one requires perfect doing; the other, only sincere doing; but in this, that the one requires doing; the other, not doing, but believing for life and salvation. Their terms are different, not only in degree, but in their whole nature.

The apostle Paul opposes the believing required in the gospel to all doing for life, as the condition proper to the law (Gal. 3:12). The law is not of faith, but the man that does them shall live in them (Rom. 10:5). To him that does not work, but believes on Him that justifies the ungodly, his faith is counted for righteousness (Rom. 4:5). If we seek salvation by ever so easy and mild a condition of works, we do in this way bring ourselves under the terms of the law, and become debtors to fulfil the whole law in perfection, though we intended to engage ourselves only to fulfil it in part (Gal. 5:3), for the law is a complete declaration of the only terms by which God will judge all that are not brought to despair of procuring salvation by any of their own works, and to receive it as a gift freely given to them by the grace of God in Christ. So that all that seek salvation, right or wrong, knowingly or ignorantly, by any works, less or more, whether invented by their own superstition, or commanded by God in the Old or New Testament, shall at last stand or fall according to these terms.

3. Sincere obedience cannot be performed to all the commands of Christ in the gospel, except it is also performed to the moral law, as given by Moses, and as obliging us by that authority. Some asserters of the condition of salvation by sincere obedience to the commands of Christ would fain be free from the authority of the law of Moses, because that justifies none, but thunders out a curse against all those that seek salvation by the works of it (Gal. 3:10, 11). But, if they were at all justified by sincere works, their respect to Moses' authority would not hinder their success; for many that were good Christians accounted themselves bound to obey, not only the moral, but the ceremonial law; and if they had sought justification by any works, they would have sought it by those (Acts 21:20, 21). They did not know of any justification by sincere works, as commanded only in the gospel; yet, if they had erred in anything absolutely necessary to salvation, the apostles would not have tolerated their weakness. And, whether they will or no, they must seek their salvation by the works of the moral law, as given by Moses, or else they can never get it by sincere obedience to the commands of Christ. Christ never loved their new condition so well as to abolish the Mosaical authority of the moral law, for the establishment of it. He came not to destroy the law and the prophets, but to fulfil them, in the practice required by them, and has declared that 'Whoever then shall break one of these commandments, even the least, and shall teach men so, that one shall be called the least in the kingdom of Heaven . But whoever shall practice and teach them, that one shall be called great in the kingdom of Heaven ' (Matt. 5:19 ). He commands us to 'do to men whatever we would they should do to us, because this is the law and the prophets' which is sufficient to prove that He would have us to account the law authoritative to oblige us in this matter. He requires His disciples to observe and do whatever the scribes and Pharisees bid them, because they sat in Moses' seat (Matt. 23:2, 3).

And, to come to the point in hand, when Christ had occasion to answer the questions of those that were guilty of the same error that I am now dealing with, in seeking salvation by their own works, He showed them that they must obey the commands as they were already established by the Mosaical authority, in the Scriptures of the Old Testament: 'What is written in the law? How do you read it? This do, and you shall live' (Luke 10:26 , 28). If you will enter into life, keep the commandments, which are, 'You shall not murder; You shall not commit adultery,' etc.

In like manner the apostles of Christ urged the performance of moral duties on believers by the authority of the law given by Moses. The apostle Paul exhorts to love one another, because he that loves another has fulfilled the law (Rom. 13:8), and to honour our father and mother, which is the first command with promise (Eph. 6:2). The apostle John exhorts to love others, as no new, but an old commandment. The apostle James exhorts to fulfil the royal law, according to the Scriptures. You shall love your neighbour as yourself; and to keep all the commandments of the law, one as well as another, because he that said, 'Do not commit adultery', said also, 'Do not kill' (James 2:8, 10, 11). Sound Protestants have accounted the denial of the authority of the moral law of Moses to be an Antinomian error. And though our late prevaricators against Antinomianism do not maintain this error, yet they establish a worse error, justification by their sincere gospel works. I think the denomination of the Antinomians arose from this error. The law of Moses had its authority at first from Christ, for Christ was the Lord God of Israel, that ordained the law by angels on mount Sinai in the hand of Moses, a mediator for the Israelites, who were then His only church, and with whom we believing Gentiles are now joined, as fellow members of one and the same body (Eph. 3:6). And though Christ has since abrogated some of the commandments, then given by Moses, concerning figurative ceremonies and judicial proceedings, yet He has not annulled the obligative authority of the moral law, but has left it in its full force, to oblige in moral duties that still are to be practiced, as, when some acts of any parliament are repealed, the authority of the same parliament remains inviolable in other acts that are not repealed.

I know they object that the Ten Commands of the moral law, the ministration of death, written and engraven on stones, are also done away by Christ (2 Cor. 3:7). But this makes altogether against their conditional covenant, for they are the ministration of death, and done away, not as they commanded perfect obedience, for even Christ Himself commands us to be perfect (Matt. 5:48), but as they were conditions for procuring life and avoiding death, established by a promise of life to the doers, and a curse to the breakers of them (Gal. 3:10, 12). The covenant made with Israel on Mount Sinai is abolished by Christ, the Mediator of the new covenant (Heb. 8:8, 9, 13). And the Ten Commandments do not bind us as they were words of that covenant (Exod. 34:28). I mean, they do not bind us as conditions of that covenant, except we seek to be justified by works. For the law, as a covenant, still stands in force enough to curse those that seek salvation by their own works (Gal. 3: 10) and, if abolished, it is only to those that are in Christ by faith (Gal. 2:16, 20; Acts 3:22-25; 15:10, 11). But the Ten Commandments bind us still, as they were then given to a people that were at that time under the covenant of grace made with Abraham, to show them what duties are holy, just and good, well-pleasing to God, and to be a rule for their conversation. The result of all is that we must still practice moral duties as commanded by Moses, but we must not seek to be justified by our practice. If we use them as a rule of life, not as conditions of justification, they can be no ministration of death, or killing letter to us. Their perfection indeed makes them to be harder terms to procure life by, but a better rule to discover all imperfections, and to guide us to that perfection which we should aim at. And it will be our wisdom not to part with the authority of the decalogue of Moses, until our new divines can furnish us with another system of morality as complete as that and as excellently composed, and ordered by the wisdom of God, and more authentic than that is.

4. Those that endeavour to procure Christ's salvation by their sincere obedience to all the commands of Christ do act contrary to that way of salvation by Christ, free grace and faith, discovered in the gospel, though they own it in profession ever so highly.

1. They act contrary to the way of salvation by Christ, for they would heal themselves, and save themselves from the power and pollution of sin, and procure God's favour, by performing sincere obedience, before they are come to Christ, the only Physician and Saviour. They lay their own obedience lowest in the foundation of their salvation, and build the enjoyment of Christ on it, who ought to be the only foundation. They would sanctify themselves, before they have a sure interest in Christ and, going about to establish their own righteousness, they do not submit themselves to the righteousness of God in Christ (Rom. 10:3, 4). Sometimes they will call the righteousness of Christ their legal righteousness, that they may make room for an evangelical righteousness of their own works, to be the immediate procuring cause of their justification by Christ, whereas the apostle Paul knew no evangelical righteousness but that of Christ, which he called the righteousness of faith without the law (Rom. 3:21, 22) and not of the law (Phil. 3:9). Thus they make void Christ's salvation, while they pretend to own it, and Christ profits them nothing. Christ is become of none effect to them, while they would be justified by the law (Gal. 5:2, 4). If we would be saved by Christ, we must own ourselves dead, lost sinners, that can have no righteousness for justification but His, no life or ability to do good, until God bring us into union and fellowship with Him.

2. They do act also contrary to salvation by grace, according to the true meaning of the gospel. For we are not saved by grace, as the supreme cause of salvation, by the intervention of works, given and accepted by grace, as the procuring cause; in which sense we might be saved by grace, though by a covenant of works; as a servant, that has monies given him by his master to purchase an annuity of his master at a low rate may profess that he had an annuity given him freely, and yet he has purchased it and may claim it as a due debt. But we are saved by grace, as the immediate and complete cause of our whole salvation, excluding procurement of our salvation by the condition of works and claiming it by any law as a due debt.

The Scripture teaches us that there is a perfect opposition and utter irreconcilableness between salvation by grace and works: 'If by grace, then it is no more of works; otherwise grace is no more grace: but, if it is of works, then it is no more grace; otherwise work is no more work' (Rom. 11:6). So also, there is an opposition between a reward reckoned of grace and of debt (Rom. 4:4); between a promise of happiness by the law, and by grace (Rom. 4:13, 16). God is so jealous of the glory of His free grace that He will not save us by any works, though of His own working in us, lest any man should boast (Eph. 2:9). He knows when He heals men by physic, or maintains them by the labour of their hands, they are prone to attribute the glory rather to the means they use than to His sole bounty and goodness.

3. They do also act contrary to the way of salvation by faith, for, as I have shown already, the faith which is required for our salvation in the gospel is to be understood in a sense contrary to doing good works as a condition to procure our salvation, and so the true difference between the terms of the law and the gospel may be maintained. Believing is opposed to all working for salvation, and the law of works to the law of faith (Rom. 4:5; 3:27; Eph. 2:8, 9). Therefore, we must not here consider faith as a work of righteousness, as comprehending any works of righteousness performed or done, as a condition to procure a right and title to Christ, as the hand by which we work, to earn Him as our bread and drink, as our wages; but only as the hand by which we receive Christ, as freely given to us, or as the mouth by which we eat and drink Him, as has been proved. God gives a sufficient right to receive Christ and His salvation by the free gospel offer and invitation, so that He leaves nothing for our faith to do, but to lay hold of Him as a free gift, that the glory of our salvation may not be ascribed at all to our faith or works, but only to this free grace of God in Christ: 'It is of faith, that it may be by grace' (Rom. 4:16).

6. Christ or His apostles never taught a gospel that requires such a condition of works for salvation as they plead for. The texts of Scripture which they usually allege for this purpose are either contrary to it, or widely distant from it - as they might learn from many Protestant interpreters, if their affection to a popish tenet had not blinded them. I shall instance briefly only in a few of those texts by which you may have some light to judge of the true meaning of the rest. That obedience of faith, mentioned by the apostle Paul, as the great design of gospel preaching (Rom. 1:5), is as contrary to their condition of sincere obedience for salvation, as the law of faith is to the law of works (Rom. 3:27). It is an obedience that consists in believing the report of the gospel, as the apostle explains himself: 'They have not all obeyed the gospel; for Esaias says, Lord, who has believed our report?' (Rom. 10:16.) Faith is to be imputed for righteousness, not because it is a work of righteousness itself, but because we do by it renounce all confidence in any righteous works whatever, and trust on Him that justifies the ungodly, as is clear by that very text which they usually pervert for their purpose (Rom. 4:5). They grossly pervert those words of Paul: 'Who will render to every man according to his deeds; to them who, by patient continuance in well-doing, seek for glory, and honour, and immortality eternal life' (Rom. 2:6, 7), where they will have Paul to be declaring the terms of the gospel, when he is evidently declaring the terms of the law to prove that both Jews and Gentiles are all under sin, and that no flesh can be justified by the works of the law, as appears by the tenor of his following discourse (Rom. 3:9, 10). They join evidently with the Papists against the concurrent judgement of the best Protestant divines in the interpretation of the text: 'You see then, how that by works a man is justified, and not by faith only' (James 2:24), where they will have James deliver the doctrine of justification in more proper expressions than the apostle Paul, who teaches justification by faith without works; though Paul treats on this doctrine as his principal subject, and James only speaks of it occasionally, as a motive to the practice of good works, by which we may easily judge which of their expressions are to be taken for the most proper.

Protestants have showed sufficiently that James speaks not of a true saving faith, but of such a dead faith as devils have; not of justification in a proper sense, but of the declaration and manifestation of it by its fruits. Besides, he speaks of justification by works as commanded in the law given by Moses, as appears by his citing the commandments of the law (James 2:8, 11), which our contrivers of the new divinity would have nothing to do with in their model of the doctrine of justification.

Another text alleged by them is 'Blessed are they that do His commandments, that they may have a right to the tree of life, and may enter in through the gates into the city' (Rev. 22:14). But the Greek word which is here translated 'right' is translated 'power' or 'privilege' (John 1:12). It signifies here a rightful possession of the fruit of the tree of life, and not a mere title to it. So this text proves no more than what the Protestants generally acknowledge, that good works are the way in which we are to walk to the enjoyment and possession of the glory of Christ, though a title to Christ and His glorious salvation be freely given us without any procuring. condition of works. They account also that when the happiness of heaven is called a reward, it must needs imply a procuring condition of works, as Revelation 22:12; Matthew 5:12. But though it is called a reward, because it is given after the doing of good works, and because it recompenses good works better than any wages on earth can recompense the labourer, yet it is a reward of grace, not of debt (Rom. 4:4); it is no proper wages, but a free gift: 'For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord' (Rom. 6:23).

Another thing asserted in the direction is that those that endeavour to perform this sincere obedience as a condition to procure a right and title to Christ and His salvation shall never be able to perform sincerely any true obedience by all such endeavours. Though they labour earnestly, and pray fervently, fast frequently, and oblige themselves to holiness by many vows, and press themselves to the practice of it by the most forcible motives taken from the infinite power, justice and knowledge of God, the equity and goodness of His commands, the salvation of Christ, everlasting happiness and misery, or any other motive improved by the most affectionate meditation - yet they shall never attain to the end which they aim at in such an erroneous way. They may restrain their corruptions, and bring themselves to many hypocritical slavish performances, by which they may be esteemed among men as eminent saints, but they shall not be able to mortify one corruption, or to perform one duty in such a holy manner as God approves. Yet here I censure only an error, not the life of the persons that maintain it. I have heard that some preach legally and pray evangelically. I doubt not but the frame of their hearts and lives is rather according to their prayers than their sermons. Though Peter complied with Judaism in an outward act of profession, yet he lived himself like a Christian (Gal. 2:11, 14). I affirm only that no godly person did or could attain to his godliness in this erroneous way. And what a lamentable disappointment is this to those that have attempted to alter the Protestant doctrine, and to pervert and confound law and gospel, and have bred much contention in the church, that they might secure the practice of sincere obedience against Antinomian errors, by making it the procuring condition of their salvation, when, after all this ado, the remedy is found to be as bad as the disease, equally unserviceable and destructive to that great end for which they designed it, and that it has an Antinomian effect and operation, contrary to the power of godliness!

Much more might be said for the confutation of this novel doctrine, but, if this one thing be well proved, it may be sufficient to make the zealous contrivers of it to be ashamed of their craft, and angry with themselves, and sorry that they have taken so much pains, and stretched their wits to maintain such an unprofitable, unsanctifying opinion. It will be sufficient for the proof of it, if I show that the practice of true holiness cannot possibly be attained to by seeking to be saved by the works of the law; because I have already proved that this doctrine of salvation by sincere obedience is according to the terms of the law, and not of the gospel. And in this way those also may see their error that ascribe justification only to the gospel, and sanctification to the law. Yet, because those asserters of the condition of sincere obedience will hardly be persuaded by what has been said, that it is the way of the law of works, I shall, for their more full conviction, sufficiently manifest that 'it is of no other nature and operation, than any other doctrine that is proper to the law, and has no better fruit', as I proceed to prove by the following arguments that holiness cannot be attained by seeking it by the law of works, that so it may appear not worthy to be called gospel doctrine.

1. The way of salvation by the works of the law is contrary and destructive to those necessary means of a holy practice that have been laid down in the foregoing directions, and manifestly proved out of the Holy Scriptures. I have made it appear that a hearty propensity to a holy practice cannot be attained without some good persuasion of our reconciliation with God by justification, and of our everlasting happiness, and of sufficient strength both to will and to perform our duty; and that these, and all other endowments necessary to the same end, are to be had only in Christ, by union and fellowship with Him; and that Christ Himself, with all His fullness, is united to us by faith; which is not a condition to procure a right and title to Christ, but an instrument by which we receive Him actually into our hearts, by trusting on Him for all salvation freely promised us in the gospel. All these means of a holy practice are things in which our spiritual life and happiness consists, so that, if we have them, everlasting life is begun in us already. Because they are the necessary means of a holy practice, therefore the beginning of everlasting life in us must not be placed after such a practice, as the fruit and consequence of it; but must go before it, as the cause before the effect. Now, the terms of the law are directly contrary to this method. They place the practice of holiness before life and make it to be the means and procuring cause of life, as Moses describes them: 'The man that does these things shall live by them' (Rom. 10: 5). By these terms, you are first to do the holy duties commanded, before you have any interest in the life promised, or any right to lay hold of it as yours by faith. And you must practice holiness without the forementioned means, or else you can never attain to them. Thus the true means are turned out of their office and, instead of being causes, they are made to be effects and fruits of a holy practice. And it will be in vain ever to expect such effects and fruits, for holiness itself, with all its effects, must needs be destroyed, when its necessary causes are taken away. Therefore, the apostle Paul testifies that the way of salvation by the works of the law makes faith void, and the promises of no effect, and frustrates the grace of God, as if Christ died in vain, and makes Christ to be of no profit, and of none effect to us, as those that are fallen from grace (Rom. 4:14; Gal. 2:21; 5:2, 4).

Let us now examine the modern doctrine of salvation by the condition of sincere obedience to all the commands of Christ, and we shall quickly find it to be a chip of the same block with the former legal way of salvation, in the same manner destructive to the means of holiness and to holiness itself. It requires of us the performance of sincere obedience, before we have the means necessary to produce it, by making it antecedent to our justification, and persuasion of eternal happiness, and our actual enjoyment of union and fellowship with Christ, and of that new nature which is to be had only in Him by faith. It destroys the nature of that saving faith by which we actually receive and enjoy Christ and all His benefits, and knocks off our hands from laying hold of Christ and His salvation by telling us still, as Christ told the legal worker, after all his labour, that yet we lack something (Mark 10:21); that it is presumption to take Him as our own, until we have performed the condition for our right and title to Him, which is another kind of saving faith, otherwise called sincere obedience. By this devised conditional faith, Satan keeps many poor souls at bay, poring on their own hearts for many years together, to find whether they have performed the condition, and whether they have as yet any right to Christ for their salvation, not daring to venture to take Him as their own. It is a strong partition wall, that will certainly hinder the soul from coming to Christ, until it is thrown down by the knowledge of salvation by grace without any procuring condition of works. And though it is accounted but as the payment of a peppercorn for a great estate, yet it is enough to break the ablest man in the world, because it debars him from laying hold of the only effectual means of holiness, by which that peppercorn may be obtained.

2. Those that seek salvation by the works of the law do therein act according to their natural state. They live and walk according to the flesh, or old man; not according to the new state, by Christ living in them. I doubt not but several of them that live under the light of the gospel are partakers of a new state in Christ, and walk holily in it; but the best in this world have in them flesh as well as spirit, and may act according to either state in some measure, and in this matter they do act according to their carnal natural state. When the believing Galatians were seduced to a legal way of salvation, the apostle Paul charges it on them as their folly that, having begun in the Spirit, they would now be 'made perfect in the flesh' (Gal. 3:3). And he resembles those that desire to be under the law to Abraham's son born of Hagar the bondwoman to show that such do walk as those that are born after the flesh, not after the Spirit (Gal. 4:22, 23, 29). The law was first given to Adam in his pure natural state, to prescribe terms for his continuance in the happiness which he then enjoyed. And ever since that time the flesh, or natural man, is married to the law, and the law has dominion over a man as long as he lives, that is, until he be dead to his fleshly state by the body of Christ, and married to Him that is raised from the dead (Rom. 7:1, 4). We are not at all under the law as a covenant of works, according to our new state in Christ, as the apostle testifies: 'You are not under the law, but under grace' (Rom. 6:14 ) and 'If you are led by the Spirit, you are not under the law' (Gal. 5:18). From this, we may firmly conclude that none can possibly attain to true godliness by acting according to legal terms, because I have fully proved already that it is impossible to be godly while we are in the flesh, or in a natural state, and that, as far as we act according to it, we can do nothing but sin. The law is so weak through the flesh, that it cannot bring us to fulfil its own righteousness ( Rom. 8:3, 4). It is married to a cross piece of flesh, that is enmity to it, and can never be subject to it ( Rom. 8:7). It sues the natural man for an old debt of obedience, that he is utterly unable to pay since the Fall, and the success is accordingly: it gets nothing.

Neither do those take a better course, that would bring themselves to holiness by making sincere obedience to Christ's commands the condition of their salvation. Their way is the same for substance with that of the Galatians beforementioned, who would be made perfect in the flesh, not by perfect obedience, but sincere; as has been shown before. Their endeavours to procure an interest in Christ by their sincere obedience do testify against themselves, that they do not act as people that are in Christ, but rather as people that judge themselves to be without an interest in Christ, and to be yet to seek for it. And sincere obedience is as impossible to be attained to as perfect obedience; if we act according to our dead natural state.

3. As the law bereaves of all strengthening means that are to be had by faith in Christ, and finds us without strength in our natural state, so, of itself, it affords us no strength to fulfil its own commands: 'If there had been a law given that could have given life, verily righteousness should have been by the law' (Gal. 3:21). It does not so much as promise life until we have performed the obedience required by it. The man that does these things shall live by them (Rom. 10: 5). It is well called a voice of words (Heb. 12:19), because its high and big words are not accompanied with an enlivening power. And the doctrine of life and salvation by sincere obedience is no better-natured, or more bountiful to us, for it exacts of us the performance of the condition, before it allows us any life or salvation by Christ. Can any man rationally expect strength to obey sincerely by following a doctrine that does not so much as promise it? The true gospel is of a more benign nature, for it promises that God will pour out of His Spirit on all flesh (Acts 2:17), and will put the laws into our minds, and write them in our hearts (Heb. 8:10), and will cause us to walk in His statutes, that we shall keep His judgements, and do them (Ezek. 36:27). This word of God's grace, that requires not holiness of us as a condition, but promises it to us as a free gift, must needs be the only doctrine that is able to build us up, and to give us an inheritance among them that are sanctified (Acts 20: 32). Seeing it pleases God to bring us to holiness by believing a doctrine, we may reasonably expect that God should work on us suitably to the nature of the doctrine which we believe, that He should give by a giving doctrine, and exact by an exacting doctrine.

4. The way of procuring life and happiness by the condition of perfect or sincere works is not a rational method for the recovery of fallen man, though it were good for the preserving of life before the Fall, for it prescribes the immediate practice of holiness to recover a man dead in sin - as if one should say to the sick of the palsy, 'Arise and walk, and then you shall be whole and able to walk.' We sometimes say jestingly to a child that is fallen on the ground, 'Come here, and I will help you up', but if we should say so to one that is cast on his bed by a dead palsy we should be guilty of mocking and cruelly insulting the afflicted. Those that are humbled and made sensible of their original sin and natural deadness know that they must first live by the Spirit, before they can act holily (Gal. 5:25). They will enquire, 'How shall we have strength to perform the duty required?' If you answer, that they must trust in God and Christ to help them, they may readily reply, they have no sure ground to trust in God or Christ for any saving grace according to this doctrine, before they have performed this condition, at least in a sincere resolution of obedience, and that they are as unable to bring their hearts to such a resolution as a dead man is to raise himself out of the grave. Take another instance. The method of the doctrine of works is 'You must love God first, and then, on that condition, He will love you again', whereas, on the contrary, 'We love God, because He loved us first' (1 John 4:19). And if God suspend His love to us upon any condition, our love to Him will not be absolute, but suspended upon the same condition, and no way contrary to an actual hating of Him.

3. The law is so far from healing our sinful corruption that it proves rather an occasion of sinful motions and actings in those that seek salvation by the works of it. This comes to pass by reason of the power of our natural corruption, which is stirred up and rages the more when the holy and just law of God is set in opposition against it, so that the fault is not in the law, but in our own hearts. Those that find not this by their own experience should believe the apostle Paul, who teaches it plainly, and that from his own experience (Rom. 7:5, 14). He affirms that there are motions of sin by the law in a fleshly state, and that sin, taking occasion by the commandment, 'You shall not covet', wrought in him all manner of concupiscence, deceived him, slew him, became exceeding sinful; and that without the law, he was alive, and sin dead but, when the commandment came, sin revived, and he died. He shows the cause of this irreconcilable enmity and contrariety between his sinful nature and the law: 'The law is spiritual; but I am carnal, sold under sin.' Take notice here, from the reason given by the apostle, that the doctrine of salvation by sincere obedience will have the same event. Corrupt nature is contrary to sincere obedience, as well as perfect and, if we make it the condition of our salvation, sin will take the same occasion by it to become exceeding sinful in its motions and actings. The success of legal doctrine upon the natural man is according to the proverb, 'Do not reprove a scorner, lest he hate you' (Prov. 9:8). Rebuking a madman is the way to enrage him, and such is the natural man in spiritual things, since he fell out of his right mind by the sin of Adam.

We find by manifold experience that, though man is generally addicted to the principle of salvation by works, yet multitudes of them hate all strict preachers and professors of true holiness, because they are a torment to their consciences. They endeavour to shelter themselves in ignorance of the law, accounting that the less they know, the less they shall answer for, and therefore they would not have right things prophesied to them (Isa. 30:10). And they have prevailed generally in the world to darken the natural knowledge of moral duties in such a degree that there is a necessity of learning them by divine revelation out of the Scriptures. We may find how prone legal writers are to corrupt the sense of the law, that they may leave starting-holes for their corruptions, by the corrupt glosses of the scribes and Pharisees, from which Christ did vindicate it (Matt. 5). And, as far as I have observed, none more endeavour to discover the purity and perfection of the law than those that seek holiness and salvation without any legal condition, by the mere free grace of God in Christ. The doctrine of salvation by sincere obedience is but a mincing the perfection required in the law, and yet how is this doctrine minced again and again, until it is become so small, that the substance of all true obedience is lost? A willingness to be saved according to Christ's terms, or a consent that Christ should be our Lord, or a resolution to obey His commandments (which is little more than ignorant men trust on, when they say they hope God will save them because they have a good meaning, though they live in the neglect of all religion) without any further practice of holiness, shall pass with many for enough of sincere obedience, both to enter them into a state of salvation, and to continue them in it; so that they shall never be accounted breakers of the gospel covenant, while so much can be pretended. The most that is made necessary for salvation shall be only to endeavour to do what we can to obey Christ's commands, though all that the most can do is nothing that is truly good. Those that have a little more zeal for their salvation by works are prone to spend it in superstitious observances, because they suit better with their carnal nature than the spiritual commands of God and Christ. I doubt not but this has been one occasion of the prevailing of heathenish, Jewish and popish superstitions in the world. We find by experience how Popery fell in several nations of late years, when the great pillar of it, the doctrine of justification by works, was overthrown by the Protestant doctrine of justification by faith alone.

If these legal zealots be forced by strong conviction to endeavour the practice of spiritual duties for the quieting of their guilty consciences, they may be brought to strive and labour earnestly, and even to macerate their bodies with fasting, that they may kill their lusts; but still their lusts are alive, and as strong as ever they were, and do show forth their enmity against the law of God by inward fretting, repining and grudging at it, as a grievous taskmaster, though a slavish fear restrain their gross outward actings. And, if once these zealots are enlightened with the knowledge of the spiritual nature of the law to discern that God rejects all their slavish service, and will not own it for sincere obedience, then they fall into despair of their salvation, because they see they have failed in their highest attempts to perform the condition, and they can easily discover themselves, that their hearts swell in anger and manifest hatred against the law, yea, and against God and Christ, for prescribing such hard conditions of salvation, which they cannot keep, and yet must expect to be damned eternally for breaking them. This fills them with blasphemous thoughts against God and Christ, and they can hardly refrain from blaspheming with their tongues. And when they are brought to this horrible condition, if God does not in mercy discover to them the way of salvation by free grace, through faith alone, they will endeavour, if they can, to sear their consciences past feeling of sin, and fully to abandon all religion, which has proved such an insufferable torment to them, or, if they cannot sear their consciences, some of them are easily prevailed with by Satan, rather to murder themselves than to live longer in the hatred of God, the spirit of blasphemy and continual horror of conscience.

This is the pestilent effect of legal doctrine upon a carnal heart, that does but rouse up and terribly enrage the sleeping lion, our sinful corruption, instead of killing it - as is too evident by the sad experience of many that have endeavoured with all their might to practice it, and by the Scripture, that shows a sufficient cause why it cannot be otherwise. Therefore, the doctrine of salvation by sincere obedience, that was invented against Antinomianism, may well be ranked among the worst Antinomian errors. For my part, I hate it with perfect hatred, and account it mine enemy, as I have found it to be. And I have found by some good experience the truth of the lesson taught by the apostle, that the way to be freed from the mastery and dominion of sin is not to be under the law, but under grace (Rom. 6:14).

6. The way of salvation by works was blasted by the curse denounced against the first Adam's sin, so that now it cannot work life in us, or holiness, but only death, for the law, which requires both sincere and perfect obedience to God in all things, was made known to Adam at his first creation, as the means of continuing the happy life that was then bestowed on him, and it would have been effectual for this end, if he had not transgressed in eating the forbidden fruit. But, when he had once brought himself and his posterity under the terrible sentence, 'You shall surely die' (Gen. 2:17), all that knowledge of God or His law that before wrought continuance of life was turned by that cursing sentence the contrary way, to work for his death, even for the death of the soul in sin, as well as for the death of his body; and therefore it quickly moved him to hide himself from God as an enemy. It was as if God should say, 'All the light and knowledge that you have shall not be able to continue your life, or restore it; but it shall rather tend to your death.' Therefore, while we continue in our natural state, under the first Adam's guilt and curse, the knowledge of the law, yea, and all such knowledge of God and His attributes as natural man may attain to, must needs be in like manner accursed to us. And seeing man did not use his natural knowledge and wisdom aright, God is resolved to revenge the abuse of it by giving us salvation in a way contrary to it that seems foolishness to the natural man, and wholly to abolish the way of living by any of our works, or by any wisdom or knowledge that the natural man can attain unto. For it is written, 'I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Has not God made foolish the wisdom of this world? For, after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe' (1. Cor. 1:19-21).

4. Hence we may conclude that the end which God aimed at in giving the law to Moses was not that any should ever attain to holiness or salvation by the condition of perfect or sincere obedience to it, though, if there had been any such way of salvation at that time, it must have consisted in the performance of that law, which was then given to the church to be a rule of life, as well as a covenant. There was another covenant made before that time with Abraham, Isaac and Jacob, a covenant of grace, promising all blessings freely through Christ, the promised seed, by which only they were to be saved. And the covenant of the law was added that they might see their sinfulness and subjection to death and wrath, and the impossibility of attaining to life or holiness by their works, and be forced to trust on the free promise only for all their salvation, and that sin might be restrained by the spirit of bondage until the coming of that promised seed Jesus Christ, and the more plentiful pouring out of the sanctifying Spirit, by Him. This the apostle Paul shows largely (Gal. 3:15 -24; Rom. 5:20, 21; 10:3, 4). None of the Israelites under the Old Testament were ever saved by the Sinai covenant; neither did any of them ever attain to holiness by the terms of it. Some of them did indeed perform the commandments of it sincerely, though imperfectly, but those were first justified, and made partakers of life and holiness, by virtue of that better covenant made with Abraham, Isaac and Jacob, which was the same in substance with the new covenant or testament established by the blood of Christ. Had it not been for that better covenant, the Sinai covenant would have proved to them an occasion of no happiness, but only of sin, despair and destruction. Of itself it was only a killing letter, the ministration of death and condemnation, and therefore it is now abolished (2 Cor. 3:6, 8, 9, 11).

We have cause to praise God for delivering His church, by the blood of Christ, from this yoke of bondage; and we have cause to abhor the device of those that would lay upon us a more grievous and terrible yoke, by turning our very new covenant into a covenant of sincere works, and leaving us no such better covenant, as the Israelites had under their yoke, to relieve us in our extremity.

Chapter Seven

We are not to imagine that our hearts and lives must be changed from sin to holiness in any measure, before we may safely venture to trust on Christ for the sure enjoyment of Himself and His salvation.

We are naturally so prone to ground our salvation on our own works that, if we cannot make them procuring conditions and causes of our salvation by Christ, yet we shall endeavour at least to make them necessary preparatives to fit us for receiving Christ and His salvation by faith. And men are easily persuaded that this is not at all contrary to salvation by free grace, because all that is in this way ascribed to our works, or good qualifications, is only, 'That they put us in a fit posture to receive a free gift. If we were to go to a prince for a free gift, good manners and due reverence would teach us to trim ourselves first, and to change our slovenly clothes, as Joseph did when he came out of the dungeon into the presence of Pharaoh. It seems to be an impudent slighting and contemning the justice and holiness of God and Christ, and an insufferable affront and indignity offered to the divine Majesty, when any dare presume to approach His presence in the nasty pickle of his sins, covered all over with putrefying sores, not at all closed, bound up or cleaned; much more when they endeavour to receive the Most Holy One into such an abominable stinking kennel as a sinner's heart is, before it be at all reformed. The parable concerning the man that was to be bound hand and foot, and cast into utter darkness, for coming to the royal wedding without a wedding garment, seems to be intended as a warning against all such presumption' (Matt. 22:11, 13). Many that behold with terror the abominable filth of their own hearts are kept off from coming immediately to Christ by such imaginations, which Satan strongly maintains and increases in them by his suggestions, so that they can by no means be persuaded out of them, until God teaches them inwardly, by the powerful illumination of His Spirit. They delay the saving act of faith, because they think they are not yet duly prepared and qualified for it. On the same account, many weak believers delay coming to the Lord's Supper for many years together, even as long as they live in this world, and would be as likely to delay their baptism, if they had not been baptized in infancy. Against all such imaginations, I shall propose the following considerations.

1. The error is pernicious to the practice of holiness, and to our whole salvation, in the same manner with that treated of in the foregoing direction, and may be confuted by the same arguments which are there produced. Whether holiness be made a procuring condition of our salvation through Christ, or only a condition necessary to qualify us for the reception of Christ, we are equally brought under those legal terms of doing first the duties required in the law, that so we may live. Therefore, we are equally bereaved of the assistance of those means of holiness, mentioned in the foregoing directions, as union and fellowship with Christ, and the enjoyment of all His sanctifying endowments by faith, which should go before the practice of holiness, that they may enable us for it; and we are equally left to labour in vain for holiness, while we are in our accursed natural state, by which our sinful corruption will rather be exasperated than mortified, so that we shall never be duly prepared for the reception of Christ, as long as we live in the world. Thus, while we endeavour to prepare our way to Christ by holy qualifications, we do rather fill it with stumbling-blocks and deep pits, by which our souls are hindered from ever attaining to the salvation by Christ.

2. Any the least change of our hearts and lives from sin to holiness, before our receiving of Christ and His salvation by faith, is not at all necessary according to the terms of the gospel, nor required in the Word of God. Christ would have the vilest sinners come to Him for salvation immediately, without delaying the time to prepare themselves for Him. When the wicked jailer enquired, 'What he must do to be saved?' Paul directed him forthwith to believe on Christ, with a promise that in so doing he should be saved and, straightway, he and all his were baptized (Acts 16:30, 33). Paul does not tell him that he must reform his heart and life first, though he was in a very nasty pickle at that time, having but a little before fastened Paul and Silas in the stocks, and newly attempted a horrid wilful self-murder. Those three thousand Jews that were converted by Peter's preaching, and added the same day to the church by baptism (Acts 2:41), seemed to have as much need of some considerable time to prepare themselves for receiving Christ as others, because they had but lately polluted themselves with the murder of Christ Himself (Acts 2:23). Christ commands His servants to go out quickly into the streets and lanes of the city, and to bring in to His feast the poor, and the maimed, and the halt, and the blind; yea, to go out into the highway and to compel them to come in, without allowing them to tarry until they had cleansed their sores, and shifted off their filthy rags, and swarms of lice. Christ would have us to believe on Him that justifies the ungodly, and therefore He does not require us to be godly before we believe (Rom. 4:5). He came as a Physician for the sick, and does not expect that they should recover their health, in the least degree, before they come to Him (Matt. 9:12). The vilest sinners are fitly prepared and qualified for this design, which is, to show forth the exceeding riches of grace, pardoning our sins, and saving us freely (Eph. 2:5, 7). For this end the law of Moses entered that the offence might abound, that so, where sin abounded, grace might much more abound (Rom. 5:20). He loved us in our most loathsome sinful pollution, so as to die for us, and much more will He love us in it, so as to receive us when we come to Him for the purchased salvation. He has given full satisfaction to the justice of God for sinners, that they might have all righteousness and holiness, and all salvation only by fellowship with Him through faith. Therefore, it is no affront to Christ, or slighting and condemning the justice and holiness of God, to come to Christ while we are polluted sinners; but rather it is an affronting and contemning the saving grace, merit and fullness of Christ, if we endeavour to make ourselves righteous and holy before we receive Christ Himself, and all righteousness and holiness in Him by faith. Christ loathed not to touch a leper and condescend to wash the feet of His disciples, and did not expect that they should be washed and perfumed beforehand, as some great ones of the world are said to do, when they wash the feet of poor men, in imitation of Christ.

3. Those that receive Christ with an unfeigned faith shall never want a wedding garment to adorn them in the sight of God. Faith itself is very precious in the sight of God, and most holy (2 Peter 1:1; Jude 20). God loves it, because it gives the glory of our salvation only to the free grace of God in Christ (Rom. 4:16), and renounces all dependence upon any conditions that we can perform to procure a right to Christ, or to make ourselves acceptable to Him. It contains in it a hearty love to Christ as a Saviour, and a hungering and thirsting appetite for His salvation, and it is the mouth by which the soul feeds hungrily on Him. What wedding garment can sinners bring with them more delightful than this to their bountiful God, whose great design is to manifest the abundant riches of His glorious grace and bounty in this wedding feast? The Father Himself loves them, because they love Christ, and believe that He came out from God (John 16:27 ). But yet we see that the excellency of faith lies in this, that it accounts not itself, nor any work of ours, a sufficient ornament to make us acceptable in the sight of God. It will not be our wedding garment itself, but it buys of Christ white raiment, that we may be clothed, and that the shame of our nakedness may not appear (Rev. 3:18). Though it loves and desires the free gift of holiness, yet it abandons all thoughts of practicing holiness immediately, before we come to Christ for a holy nature. It puts on Christ Himself, and in Him all things that pertain to life and godliness. Thus every true believer is clothed with the sun (Rev. 12:1), even with the Sun of righteousness, the Lord Jesus, who is pleased to be Himself both our wedding garment and feast, and all our spiritual and eternal happiness.

For more full satisfaction and consolation of those distressed souls that lie under the terrible apprehensions of their own sinfulness and the wrath of God, and do not dare venture to trust steadfastly on Christ for their salvation, until they can find in themselves some change from sin to holiness, I shall mention particularly several of these things that such would find in themselves, and I shall show that, if some of them be not partly comprehended in faith itself, they are fruits and consequences of faith, and therefore they cannot be rationally expected before we trust on Christ for our salvation.

1. They think it necessary to repent before they believe on Christ for their salvation, because repentance is absolutely necessary to salvation: 'Unless you repent you shall all likewise perish' (Luke 13:3), and Christ places the duty of repentance before faith: 'Repent, and believe the gospel' (Mark 1:15). But we are to know that Christ requires repentance first as the end to be aimed at, and faith in the next place, as the only means of attaining it, and, though the end is first in intention, yet the means are first in practice and execution, though both are absolutely necessary to salvation. For what is repentance, but a hearty turning from sin to God and His service? And what way is there to turn to God, but through Christ, who is the way, the truth and the life, without whom none can come to the Father? (John 14:6.) And what way is there of coming to Christ, but by faith? Therefore, if we would turn to God in the right way, we must first come to Christ by faith, and faith must go before repentance, as the great instrument afforded us by the grace of God for the effectual performance of it. Repentance is indeed a duty which sinners owe naturally to God, but the great question is 'How shall sinners be able to perform it?' This question is resolved only by the gospel of Christ: 'Repent and believe'. The way to repent is to begin with believing. Therefore the great doctrine of John, in his baptism of repentance, was that they should believe on Him that should come after him, that is, on Christ Jesus (Acts 19:4).

2. Regeneration also is necessary to salvation (John 3:3) and, therefore, many would find it wrought in themselves before they trust on Christ for their salvation. But consider what regeneration is. It is a new begetting or creating us in Christ (1 Cor. 4:15; Eph. 2:10), in whom we are partakers of a divine nature far different from that which we received from the first Adam. Now, faith is the uniting grace by which Christ dwells in us, and we in Him, as has been shown, and therefore it is the first grace wrought in our regeneration, and the means of all the rest: when you truly believe, you are regenerated, and not till then. Those that receive Christ by believing, and those only, are the sons of God, which are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13).

3. They account it necessary to receive Christ as their Lord and Lawgiver, by a sincere resignation of themselves to His government any a resolution to obey His law, before they receive Him as their Saviour. This is one principal lesson of the new divinity, and such a receiving Christ as Lord is made to be the great act of saving faith, without which such faith as I have described, by which we trust on Christ for salvation, is reckoned no better than gross presumption. They teach that Christ will not bestow His salvation on those that do not first yield their subjection to His kingly authority; but He calls them His enemies, because they would not that He should reign over them, and requires that they be brought and slain before Him (Luke 19:27). And I own it as a certain truth that Christ will save none but those that are brought to resign themselves sincerely to the obedience of His royal authority and laws.

But yet we must observe that they are not brought to this holy resignation, or to any sincere purpose and resolution of obedience, before they receive His salvation, but rather by receiving it. Men that were never thoroughly sensible of their natural death in sin easily bring themselves to resolve universal obedience to God when they are on their deathbeds, or in any imminent danger, or when they would prepare themselves for the Lord's Supper, that so they may make their peace with God, and trust securely on Christ for His salvation. But all resolutions of that kind are vain and hypocritical, sooner broken than made. Those that know the plague of their own hearts do find that their mind is enmity unto the law of God and Christ, and cannot be subject unto it (Rom. 8:7), and that they can as soon remove a mountain as give up themselves sincerely to obedience before they trust on Christ for His salvation, and for the gift of a new heart, by which they may be enabled both to will and to do anything that is acceptable to God. We should have been sufficiently obliged to all obedient purposes, resolutions and resignations, if Christ had never come into the world to save us, but He knew that we could perform nothing holily, except He made us first partakers of salvation, and that we shall never obey Him as a Lawgiver, until we receive Him as a Saviour. He is a saving Lord; trust on Him first to save you from the guilt and power of sin, and dominion of Satan, and to give you a new spiritual disposition; then, and not till then, the love of Christ will constrain you to resign yourself heartily to live to Him that died for you (2 Cor. 5:14), and you will be able to say, with an unfeigned resolution, 'O Lord, truly I am Your servant, I am Your servant, and the son of Your handmaid; You have loosed my bands' (Ps. 116:16).

5. It seems to them evident that some good works are necessary, before we can trust on Christ safely for the forgiveness of sins, because our Saviour teaches us that, if we do not forgive men their trespasses, neither will our heavenly Father forgive our trespasses, and directs us to pray, 'Forgive us our debts, as we forgive our debtors' (Matt. 6:12, 15). Restitution was also to be made of things wrongfully got from others, before the sacramental atonement was made by the trespass-offering (Lev. 6:5, 7). I answer, this is sufficient to prove that forgiving others and restitution according to our ability, or at least a sincere desire and purpose so to do, are very closely joined with the forgiveness of our sins, and are very necessary to fit us for prayer, and for sacramental applications of pardoning grace to ourselves.

A lively faith cannot be without these fruits and, therefore, we cannot pray, or partake of sacraments, in faith, without them; but yet, if we strive to do either of these before we trust on Christ for our pardon and salvation, we shall do them slavishly and hypocritically, not in a holy acceptable manner. Our forgiving others will not be accompanied with any hearty love to them as to ourselves, for the sake of God, and our restitution will be but a forced act, like Pharaoh's letting the children of Israel go, or like Judas's restoring the thirty pieces of silver, being compelled to it by terror of spirit; and when the terror that forced us is removed, we shall be as ready to recall our forgiveness, and to wrong others again, as Pharaoh was to bring the Israelites again into bondage after he had let them go (Exod. 14:5). If you would forgive others heartily, so as to love them again, you must first, by faith in Christ, apprehend the love and mercy of God towards yourselves, and then you will be able, according to the apostle's instructions, to be kind, tender-hearted, forgiving one another, even as God, for Christ's sake, has forgiven you (Eph. 4:32). The readiness of Zaccheus to make restitution followed upon a discovery of Christ's love to him, and his joyful receiving Christ into his house was fruit by which he evidenced the truth of that faith that was already wrought in his heart.

6. I shall reckon up together several other qualifications that distressed souls would find in themselves, that they may be duly prepared to trust on Christ for their salvation, and when they have laboured anxiously a long time, and cannot get them, at last they lie down in sorrowful despondence, not daring to apply the consolations of the grace of God in Christ to their wounded consciences. Let perplexed souls mark the particulars, and observe whether the condition of their own souls be reached in any of them. O you afflicted, tossed with tempests, and not comforted, what good qualifications are they that you would have, that you may be encouraged to lay hold on Christ for salvation?

It is likely you will answer, in the bitterness of your soul, 'O let me have first some love to God and godliness in my heart, and freedom from my hateful heart-risings against Him and His service! Let me have some good thoughts of God, His justice, mercy, holiness, that I may be able to justify Him though He damn me, and that I may not be filled with murmuring and hellish blasphemies in my mind against Him. Let the raging of my lust be abated, and the stinking kennel of my wicked heart a little cleansed. Let me have some holy reverential fear of God, and not only a panic tormenting horror. I would be more affected with the wrath of God, and not be of a slighting heedless spirit. I would be more humbled for sin, loathe it, and be ashamed of, and be sorry for it with a godly sorrow, not merely because of the punishment, but because it grieves and vexes the Holy Spirit of God. I would be able to make a willing and ingenuous confession of sin, and to pour out my soul to the Lord in lively affectionate prayer for forgiveness, and to praise and glorify Him heartily, and not be like a lifeless stone in the duty of prayer, as I am.'

Are these the things you desire, O poor distressed soul? The best reply I can make for your speedy comfort is to inform you that the things are good, but your desires are not well timed. It is unreasonable for you to expect these holy qualifications while you are in your natural state, under the guilt of sin and the apprehension of the wrath of God, before you have received the atonement and the new spiritual life that is by Christ, through faith in His name. You but exasperate your corruption and harden your heart and make your wounds stink the more because of your foolishness. Such good qualifications are included in the nature of faith, and for the most part they follow after it, so that they cannot possibly be obtained before you trust on Christ for your salvation, as I shall show concerning them particularly in their order.

A love to the salvation of God, and to the free gift of holiness, is included in the nature of faith, so that it cannot be hearty without it. Act faith first, and the apprehension of God's love to your soul will sweetly allure and constrain you to love God and His service universally: 'We love Him because He first loved us' (1 John 4:19). We cannot be beforehand with God in love, and we must perceive His love, to make us love Him, for, if we look on Him as a God contrary to us, that hates us and will damn us, our own innate self-love will breed hatred and heart-risings against Him, in spite of our hearts. That love, which is the end of the law, must flow from faith unfeigned (1 Tim. 1:5). And, if hatred works in you more than love, how can you expect good thoughts of God, or any other than blaspheming or at least murmuring thoughts of Him, in this condition? Ill-will never speaks or thinks well. The first right holy thoughts you can have of God are thoughts of His grace and mercy to your soul in Christ, which are included in the grace of faith. Get these thoughts first by believing in Christ, and they will breed in you love to God, and all good thoughts of Him, and free you from blasphemous and murmuring thoughts by degrees, for love thins no evil (1 Cor. 13:5).

Then will you be able to account God just and merciful, if He had damned you, and extended His grace to others, and you will be able to think well of His holiness, and of His decrees, which many cannot endure to hear of.

The way to get rid of your raging lusts is by faith, that purifies the heart and works by love (Acts 15:9; Gal. 5:6). The soul must be brought to take pleasure in God and Christ by faith, or else it will lust after fleshly and worldly pleasures. And the more you strive against lusts without faith, the more they are stirred up, though you prevail so far as to restrain the fulfilling of them. Beg a holy fear of God, with fear of coming short of the promised rest through unbelief (Heb. 4:1). Such a fear is an ingredient of faith, and it will breed in us a reverential, yea, a childlike fear of God and His goodness (Heb. 12:28 ; Hos. 3:5). We must have grace by which we may serve God with reverence. It is in the margin, 'We must have, or hold fast grace.' And there is no other way to hold fast grace but by faith, and this will quickly calm all panic and tormenting horror.

And if you would be free from carelessness and slighting the wrath of God, your way is first, by believing, to avoid despairing, for people grow careless by despairing and, for their own quiet, they will endeavour to slight evils which they have no hope to prevent, according to the proverb, 'Let us eat and drink; for tomorrow we die' (1 Cor. 15:32). True humiliation for sin is either a part or fruit of faith, for, on our believing, we shall remember our own evil ways and doings, that were not good, and shall loathe ourselves in our own sight, for all our abominations (Ezek. 36:31). We shall also then willingly renounce our own righteousness, and account it but dung, that we may win Christ by faith (Phil. 3:7, 8). But beggars will make the most of all their nasty rags till they are furnished with better clothes, and cripples will not cast away their crutches, until they have a better support to lean on. Godly sorrow for sin is wrought in us by believing the pardoning grace of God, as it is found by experience, that a pardon from a prince will sometimes sooner draw tears from a stubborn malefactor, than the fear of a halter will. Thus the sinful woman was brought to wash Christ's feet with her tears (Luke 7:37 , 38). We are not like to be sorry for grieving God with our sins, while we look on Him as an enemy that will ease Himself well enough of His burden, and right Himself on us, by our everlasting destruction.

The belief of God's pardoning and accepting grace is a necessary means to bring us to an ingenuous confession of sins. The people freely confessed their sins, when they were baptized of John in Jordan, for the remission of sins (Mark 1: 4, 5). The confession of despairers is forced, like the extorted confessions and cryings out of malefactors upon the rack. A pardon sooner opens the mouth to an ingenuous confession than, 'Confess and be hanged', or, 'Confess and be damned'. Therefore, if you would freely confess your sins, believe first that God is faithful and just to forgive your sins through Christ (1 John 1:9).

And if you would pray to God, or praise Him, with lively affections, you must first believe that God will hear you, and give you what is best for you for Christ's sake (John 16:23, 24), otherwise your praying will be only from the teeth outward, for how shall they call on Him in whom they have not believed? (Rom. 10:14.) You must come first to Christ, the altar, by faith, that by Him you may offer the sacrifice of praise to God continually (Heb. 13:10, 15).

Finally to pass from particulars, to the general assertion laid down in the direction, if you ask, 'What shall we do that we may work the works of God, or get any saving qualifications?' I must direct you first to faith, as the work of works, and the great saving preparatory to all good qualifications, by answering in our Saviour's words: 'This is the work of God, that you believe on Him whom He has sent' (John 6:28, 29).

Chapter Eight

Be sure to seek for holiness of heart and life only in its due order, where God has placed it, after union with Christ, justification and the gift of the Holy Ghost and, in that order, seek it earnestly by faith as a very necessary part of your salvation.

I hope the reader will observe warily in all these directions, that the holiness aimed at as the great end in the whole discourse does not confide in the grace or act of faith required peculiarly by the gospel, which, though it be a saving gift of Christ, yet is here considered rather as a means precedent to the reception of Christ and all His salvation, than a part of His salvation received. But the holiness aimed at consists in conformity to the whole moral law, to which we are naturally obliged, if there had never been any gospel, or any such duty as believing in Christ for salvation.

Now, in this direction, three things are contained that are very necessary to guide us to the attainment of this great end, and therefore worthy of our serious consideration.

Firstly, it is a matter of high concern, to be acquainted with the due place and order in which God has settled this holy practice in the mystery of our salvation, and a great point of Christian wisdom to seek it only in that order. We know that God is the God of order, and that His infinite wisdom has appeared in appointing the order of His creatures, which we are forced to observe for attainment of our ends in worldly things; so also in spiritual things God has made an everlasting covenant, ordered in all things and sure (2 Sam. 23:5). The benefits of it have an orderly dependence each upon the other, as links of the same golden chain, though several of them, and a title to them all, are given to us at one and the same time. And I think enough has been said already to show in what order God brings us to the practice of the moral law. He makes us first to be in Christ by faith, as branches in the vine, that we may bring forth much fruit (John 15:4, 5). He first purges our consciences from dead works by justification, that we may serve the living God (Heb. 9:14). He makes us first to live in the Spirit, and then to walk in the Spirit (Gal. 5:25). This is the order prescribed in the gospel, which is the power of God to salvation, though the law prescribes a quite contrary method, that we should first perform its commands, that so we may be justified and live, and in this way it proves a killing letter to us. Now, mark well the great advantages you have for the attainment of holiness by seeking it in a right gospel order. You will have the advantage of the love God manifested towards you, in forgiving your sins, receiving you into favour, and giving you the spirit of adoption, and the hope of His glory freely through Christ, to persuade and constrain you by sweet allurements to love God again, who has so dearly loved you, and to love others for His sake, and to give up yourselves to the obedience of all His commands out of hearty love to Him. You will also enjoy the held of the Spirit of God to incline you powerfully to obedience, and to strengthen you for the performance of it against all your corruptions and the temptations of Satan, so that you will have both wind and tide to forward your voyage in the practice of holiness. Contrariwise, if you rush upon the immediate performance of the law, without taking Christ's righteousness and His Spirit in the way to it, you will find both wind and tide against you: your guilty consciences and corrupt dead natures will certainly defeat and frustrate all your enterprises and attempts to love God and serve Him in love, and you will but stir up sinful lusts instead of stirring up yourselves to true obedience, or, at best, you will but attain to some slavish and hypocritical performances. Oh, that people would be persuaded to consider the due place of holiness in the mystery of salvation, and to seek it only there where they have all the advantages of gospel grace to find it! Many miscarry in their zealous enterprises for godliness and, after they have spent much labour in vain, God makes a breach on them, even to their everlasting destruction, as He did on Uzza, to a temporal destruction, because they did not seek Him after the due order (1 Chron. 13:10).

Secondly, we are to look upon holiness as a very necessary part of that salvation that is received by faith in Christ. Some are so drenched in a covenant of works that they accuse us for making good works needless to salvation, if we will not acknowledge them to be necessary, either as conditions to procure an interest in Christ, or as preparatives to fit us for the receiving Him by faith. And others, when they are taught by the Scriptures, that we are saved by faith, through faith, without works, do begin to disregard all obedience to the law, as not at all necessary to salvation, and account themselves obliged to it only in point of gratitude; if it be wholly neglected, they do not doubt but free grace will save them harmless. Yea, some are given up to strong Antinomian delusions, that they account it a part of the liberty from the bondage of the law, purchased by the blood of Christ, to make no conscience of breaking the law in their conversation.

One cause of these errors, that are so contrary one to the other, is that many are prone to imagine nothing else to be meant by salvation, but to be delivered from hell, and to enjoy heavenly happiness and glory; thus they conclude that, if good works are a means of glorification, and precedent to it, they must also be a precedent means of our whole salvation; and that, if they be not a necessary means of our whole salvation, they are not at all necessary to glorification. But, though salvation is often taken in Scripture, by way of eminency, for its perfection in the state of heavenly glory, yet, according to its full and proper signification, we are to understand by it all that freedom from the evil of our natural corrupt state, and all those holy and happy enjoyments that we receive from Christ our Saviour, either in this world by faith, or in the world to come by glorification. Thus justification, the gift of the Spirit to dwell in us, the privileges of adoption, are parts of our salvation which we partake of in this life. Thus also, the conformity of our hearts to the law of God, and the fruits of righteousness with which we are filled by Jesus Christ in this life, are a necessary part of our salvation.

God saves us from our sinful uncleanness here by the washing of regeneration and renewing of the Holy Ghost, as well as from hell hereafter (Ezek. 36:29; Titus 3:5).

Christ was called JESUS, that is, a Saviour, because He saved His people from their sins (Matt. 1:21). Therefore it is a part of our salvation to deliver us from our sins, which is begun in this life by justification and sanctification, and perfected by glorification in the life to come. Can we rationally doubt whether it be any proper part of our salvation by Christ to be quickened, to live to God, when we were by nature dead in trespasses and sins, and to have the image of God in holiness and righteousness restored to us, which we lost by the Fall; and to be freed from a vile dishonourable slavery to Satan and our own lusts, and made the servants of God, and to be honoured so highly as to walk by the Spirit, and bring forth the fruits of the Spirit? And what is all this but holiness in heart and life?

We then conclude that holiness in this life is absolutely necessary to salvation, not only as a means to the end, but by a nobler kind of necessity, as part of the end itself. Though we are not saved by good works, as procuring causes, yet we are saved to good works, as fruits and effects of saving grace, which God has prepared that we should walk in them (Eph. 2:10). It is, indeed, one part of our salvation to be delivered from the bondage of the covenant of works; but the end of this is, not that we may have liberty to sin (which is the worst of slavery) but that we may fulfil the royal law of liberty, and that we may serve in newness of spirit and not in the oldness of the letter (Gal. 5:13; Rom. 7: 6). Yea, holiness in this life is such a part of our salvation as is a necessary means to make us suitable to be partakers of the inheritance of the saints in heavenly light and glory; without holiness we can never see God (Heb. 12:14), and are as unfit for the glorious presence as swine for the presence chamber of an earthly prince. I confess, some may be converted when they are so near the point of death that they may have little time to practice holiness in this world, but the grace of the Spirit is active like fire (Matt. 3:11), and, as soon as it is given, it will immediately produce good inward working of love to God and Christ and His people. This will be sufficient to manifest the righteous judgement of God in saving them at the great day, when He shall judge every man according to His work; though some possibly may not have so much time to discover their inward grace in any outward works, as the thief upon the cross (Luke 23: 40,43).

The third and last thing to be noted in this direction is that holiness of heart and life is to be sought for earnestly by faith, as a very necessary part of our salvation. Great multitudes of ignorant people that live under the gospel harden their hearts in sin, and ruin their souls for ever, by trusting on Christ for such an imaginary salvation as does not consist at all in holiness, but only in forgiveness of sin and deliverance from everlasting torments. They would be free from the punishment due to sin, but they love their lusts so well that they hate holiness, and would not be saved from the service of sin. The way to oppose this pernicious delusion is not to deny, as some do, that trusting on Christ for salvation is a saving act of faith, but rather to show that none do or can trust on Christ for true salvation, except they trust on Him for holiness; neither do they heartily desire true salvation, if they do not desire to be made holy and righteous in their hearts and lives. If ever God and Christ give you salvation, holiness will be one part of it; if Christ does not wash you from the filth of your sins, you have no part with Him (John 13:8).

What a strange kind of salvation do they desire, that do not care for holiness? They would be saved, and yet be altogether dead in sin, aliens from the life of God, bereft of the image of God, deformed by the image of Satan, his slaves and vassals to their own filthy lusts, utterly unsuitable for the enjoyment of God in glory. Such a salvation as that was never purchased by the blood of Christ, and those that seek it abuse the grace of God in Christ and turn it into lasciviousness. They would be saved by Christ, and yet out of Christ, in a fleshly state; whereas God frees none from condemnation, but those that are in Christ, that walk not after the flesh, but after the Spirit; or else they would divide Christ, and take a part of His salvation, and leave out the rest, but Christ is not divided (1 Cor. 1:13). They would have their sins forgiven, not that they may walk with God in love in time to come, but that they may practice their enmity against Him without any fear of punishment.

But, let them not be deceived, God is not mocked. They do not understand what true salvation is, neither were they ever yet thoroughly sensible of their lost estate, and of the great evil of sin; and that which the trust on Christ for is but an imagination of their own rains, and therefore their trusting is gross presumption. True gospel faith makes us come to Christ with a thirsty appetite, that we may drink of living water, even of His sanctifying Spirit (John 7: 37, 38), and cry out earnestly to save us, not only from hell, but from sin, saying, 'Teach me to do Your will; Your Spirit is good' (Ps. 143:10), 'Turn me, and I shall be turned' (Jer. 31:18); 'Create in me a clean heart, O God; and renew a right Spirit within me' (Ps. 51:10). This is the way by which the doctrine of salvation by grace necessitates us to holiness of life, by constraining us to seek for it by faith in Christ as a substantial part of that salvation which is freely given us through Christ.

Chapter Nine

We must first receive the comforts of the gospel, that we may be able to sincerely perform the duties of the law.

Since man fell from obedience to God, which he was enabled and engaged to perform by the comforts of his first happy state in Paradise, God might have justly refused ever to give man again any comforts beforehand, to encourage him to his duty, that the way to holiness being hedged up against him with the thorns and briars of fear, grief and despair, he might never be able to escape the sentence of death which was denounced against his first transgression. This justice of God is manifest in the method of the legal covenant, in which God promises us no life, comfort or happiness, until we have thoroughly performed His law, and may be seen in the Mount Sinai promulgation, explicated throughout Leviticus 26. And we are by nature so strongly addicted to this legal method of salvation that it is a hard matter to dissuade those that live under the light of the gospel from placing the duties of the law before the comforts of the gospel. If they cannot make salvation itself, yet they will be sure to make all the comforts of it to depend on their own works. They think it as unreasonable to expect comfort before duty, as wages before work, or the fruits of the earth before the husbandman's labour (2 Tim. 2:6). They account the only effectual way to secure the obedience we owe to the law of God is to ground all our comforts on the performance of it; and that the contrary doctrine strengthens the hands of the wicked, by prophesying peace to them, where there is no peace (Ezek. 13:16, 22), and opens the floodgates to all licentiousness. Therefore, some preachers will advise men not to be solicitous and hasty of getting comfort, but that they should rather exercise themselves diligently to the performance of their duty; and they tell them that, in so doing, their condition will be safe and happy at last, though they never enjoy any comfort of their salvation, as long as they live in this world.

That you may rightly understand what I have asserted in the direction against such vulgar errors, take notice that I do not make the only place of gospel comfort to be before the duties of the law. I acknowledge that God comforts His people on every side (Ps. 71:21), both before and also after the performance of their duty, and that the greatest consolations do follow after duty; yet some comforts God gives to His people beforehand, as advance money, to furnish them for His service, though most of the pay comes in afterward. Neither do I hereby speak any peace to those that continue in their sinful natural state, for the comforts I speak of cannot be received without rejecting those false confidences by which natural men harden themselves in sin, nor without that effectual working of the Spirit by which we are made good trees, that we may bring forth good fruit. Though they are given before the sincere practice of the law, yet they are not given to us in our corrupt sinful nature, but in and with the new holy nature, which immediately produces a holy practice, though it must necessarily go before, as the cause before the effect; and they are no other than comforts of those spiritual benefits by which our new state and nature is produced, and of which it is constituted and made up - as the comforts of redemption, justification, adoption, the gift of the Spirit and the like. Neither do I intend here any transport or ravishment of joy and delight, but only such manner of comfort as rationally strengthens, in some measure, against the oppression of fear, grief and despair, which we are liable toy reason of our natural sinfulness and misery.

This explanation of the sense of my assertion is sufficient to answer some common objections against it. And I hope the truth of it will be fully evidenced by the following arguments.

1. This truth is a clear consectary from those principles of holiness that have been already confirmed. I have shown that we must have a good persuasion of our reconciliation with God, and of our happiness in heaven, and of our sufficient strength both to will and to do that which is acceptable to God through Jesus Christ, that we may be rationally inclined and bent to the practice of holiness. These endowments must be had by receiving Christ Himself, with His Spirit, and all His fullness, by trusting on Him for all His salvation, as He is freely promised to us in the gospel; and that by His faith we do as really receive Christ, as our food by eating and drinking. Now, let right reason judge: can we be persuaded of the love of God, of our everlasting happiness and our strength to serve God, and yet be without any comforts? Can the glad tidings of the gospel of peace be believed, and Christ and His Spirit actually received into the heart, without any relief to the soul from oppressing fear, grief, despair? Can the salvation of Christ be comfortless, or the bread and water of life without any sweet relish to those that feed on Him with hungering and thirsting appetites? God will not give such benefits as these to those that do not desire and esteem them above the world. And certainly the very receiving of them will be comfortable to such, except they receive them blindfold, which they cannot do, when the very giving and bestowing them opens the eyes of a sinner and turns him from darkness to light, by which, at least in some measure, he sees and perceives spiritually the things that concern his present and future peace, and reaps some encouraging and strengthening comfort by it to the practice of holiness.

2. Peace, joy, hope are recommended to us in Scripture as the spring of other holy duties; and fear and oppressing grief forbidden as hindrances to true religion: 'The peace of God keeps our hearts and minds through Christ Jesus' (Phil. 4:7). 'Do not be sorry; for the joy of the Lord is your strength' (Neh. 8:10). 'Every man that has this hope in him, purifies himself, even as He is pure' (1 John3:3).

'Fear has torment: he that fears is not made perfect in love' (1 John 4:18). This is the reason why the apostle doubles the exhortation, to rejoice in the Lord always, as a duty of exceeding weight and necessity (Phil. 4:4). What are such duties, but comfort itself? And can we think that those duties are necessary to our continuance in a holy practice, and yet not to the beginning of it, where the work is most difficult and encouragement most needful? Therefore we must make haste in the first place to get a comfortable frame of spirit, if we would make haste, and not delay, to keep God's holy commandments.

3. The usual method of gospel doctrine, as it is delivered to us in the Holy Scriptures, is first, to comfort our hearts, and in this way to establish us in every good word and work (2 Thess. 2:17). And it appears how clearly this method is adjusted in several Epistles written by the apostles, in which they first acquaint the churches with the rich grace of God towards them in Christ, and the spiritual blessings which they are made partakers of for their strong consolation, and they exhort them to a holy conversation, answerable to such privileges. And it is not only the method of whole Epistles, but of many particular exhortations to duty, in which the comfortable benefits of the grace of God in Christ are made use of as arguments and motives to stir up the saints to a holy practice; which comfortable benefits must first be believed, and the comfort of them applied to our own souls, or else they will not be forcible to engage us to the practice for which they are intended.

To give you a few instances, out of a multitude that might be alleged, we are exhorted to practice holy duties because we are dead to sin and alive to God through Jesus Christ our Lord (Rom. 6:11); and because sin shall not have dominion over us, for we are not under the law, but under grace (Rom. 6:14); because we are not in the flesh, but in the Spirit, and God will quicken our mortal bodies by His Spirit dwelling in us (Rom. 8:9, 11); because our bodies are the members of Christ and the temples of the Holy Ghost (1 Cor. 6:15, 19); because God has made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him (2 Cor. 5:21); and has promised that He will dwell in us, and walk in us, and be to us a Father, and we shall be to Him sons and daughters (2 Cor. 6:18; 7:1); because God has forgiven us for Christ's sake, and accounts us His dear children; and Christ has loved us, and given Himself for us; and we, that were sometimes darkness, are now light in the Lord (Eph. 4:32; 5:1, 2, 8); because we are risen with Christ and, when Christ, who is our life, shall appear, then shall we also appear with Him in glory (Col. 3:1, 4); because God has said, 'I will never leave you,. nor forsake you' (Heb. 13:5); because of the many promises made to us (2 Cor. 7:1). Search the Scriptures, and you may with delight see that this is the vein that runs through gospel exhortations, and you may find the like vein of comfort running through the prophetical exhortations in the Old Testament.

Some may object that the apostles used this method, in their writings to saints, who had practiced holiness already, that so they might continue and increase therein. But to that I may easily reply, 'If it be a method needful for grown saints, much more for beginners, that find the work of obedience most difficult and have most need of strong consolation.' And I hope to show how we may be able to lay hold of these consolations by faith, in the very first beginning of a holy life. Besides, the gospel proposes peace and comfort freely to those that are not yet brought to holiness that, if they have hearts to receive it, they may be converted from sin to righteousness. When the apostles entered into a house they were first to say, 'Peace be to this house' (Luke 10:5). At their very first preaching to sinners, they acquainted them with the glad tidings of salvation by Christ, for everyone that would receive it as a free gift by faith (Acts 3:26; 13:26, 32, 38; 16:30, 31). The assured them, if they would but trust heartily on Christ for all His salvation, they should have it, although they were at present the chief of sinners - which was comfort sufficient for all that duly esteem spiritual comfort, hungering and thirsting after it. And this is a method agreeable to the design of the gospel, which is, to advance the riches of the grace of God in all our spiritual enjoyments. God will give us His consolations before our good works, as well as after them, that we may know that He gives us everlasting consolation and good hope through grace, and not through the procurement of our works (2 Thess. 2:16).

7. The nature of the duties of the law requires a comfortable state of the soul for the performance of them. I have before proved sufficiently that they require a persuasion of our reconciliation with God, and of our future happiness, and strength by which we may be able to walk in holy obedience. Joshua must be strong and very courageous, that he might observe to do according to the law that Moses, the servant of the Lord, commanded Him (Josh. 1:7). I shall instance briefly in the comforts without which several great duties cannot be sincerely performed. Can we love God, and delight in Him above all, while we look on Him as our everlasting enemy, and apprehend no love and mercy in Him towards us that may render Him a suitable good for us, and lovely in our eyes?

What doleful melody will the heart make in the duty of praise, if we account that all those perfections, for which we praise Him, will rather aggravate our misery than make us happy? What a heartless work will it be to pray to Him, and to offer up ourselves to His service, if we have no comfortable hope that He will accept us? Is it possible for us to free ourselves from carking cares by casting our care upon the Lord, if we do not apprehend He cares for us? Can we be patient in affliction, with cheerfulness, and under persecutions, except we have peace with God and rejoice in hope of the glory of God? (Rom. 5:1-3.) What reason can persuade us to submit willingly, according to our duty, to the stroke of present death, if God is pleased to lay it upon us, when we have no comforts to relieve us against the horrible fear of intolerable torments in hell for ever?

If we should be called to suffer martyrdom for the Protestant religion, as our ancestors in this nation have done, we should find it necessary to abandon the late upstart notions that have been bred in a time of ease, and to embrace the comfortable doctrine of former Protestants, which, through the grace of God, made so many courageous and joyful martyrs.

5. The state of those that are to be brought from sin to godliness requires necessarily that, after they be convinced of the vanity of their former false confidences, and of their deadness in original sin and subjection to the wrath of God, they should have a supply of new gospel comforts afforded, to encourage their fainting souls to holy practices. How little do many physicians of souls consider the condition of their unconverted patients, that are altogether without spiritual life and strength, and are or must be convinced of it? He that prescribes bodily exercise to a man lying bedridden under a dead palsy, before any effectual means is used to strengthen him, deserves the name of a merciless insulting tormentor rather than of a wise and tender-hearted physician. How unreasonable is it to prescribe the immediate practice of love to God, and universal obedience to Him out of love, as the means of cure for those that see nothing but wrath and enmity in God towards them in their present condition? What is it but to require a man to work without strength, promising him that he shall have strength when his work is done? For comfort or joy is so called because it strengthens (N eh. 8:10).

True it is that the law, which is the ministration of condemnation, obliges them to obedience; but our merciful God expects no sincere performance of His law from such impotent miserable wretches, in order to their salvation by Christ, till He has first delivered them, in some measure, from those discomforts, slavish fears and despondencies that hold them captive under the law of sin and death. We may require a strong healthy person first to work, and then to expect meat, drink and wages; but a fainting, famished person must first have food, or a reviving cordial, to strengthen his heart before he can work.

8. Both Scripture and experience show that this is the method by which God brings His people from sin to holiness. Though some of them are brought under terrors for a while, that sin may be the more embittered, and the salvation of Christ rendered more precious and acceptable to them, yet such are again delivered from their terrors by the comforts of God's salvation, that they may be fitted for holiness. And, generally, a holy life begins with comfort and is maintained by it.

God gave to Adam, at his first creation, the comfort of His love and favour and the happiness of Paradise , to encourage him to obedience, and when he had lost these comforts by the Fall, he was no longer able to obey until he was restored by new comfort of the promised seed. Christ, the second Adam, set God always before His face and He knew that, because God was at His right hand, He should not be moved; therefore His heart was glad, and His glory rejoiced (Ps. 16:8, 9). This made Him willing to bear His agony and bloody sweat, and to be obedient to death, even the death of the cross. God drew the Israelites to obedience with the cords of a man, with the bands of love, by taking off the yoke of their jaws and laying meat before them (Hos. 11:4). David tells us, for our instruction, how he was brought to a holy conversation: 'Your loving kindness is before my eyes; and I have walked in Your truth' (Ps. 26:3); 'Lord, I have hoped for Your salvation, and done Your commandments' (Ps. 119:166).

We have several examples in the New Testament of the joy that sinners had in the first receiving of Christ (Acts 2:41). And when the gospel first came to the Thessalonians, 'they received the word in much affliction, with joy in the Holy Ghost' (1 Thess. 1:4, 5, 6). 'When the Gentiles heard the word of God, they were glad; and as many as were ordained to eternal life believed' (Acts 13:48). The apostle Paul was constrained by the love of Christ to give up himself to live to Christ (2 Cor. 5:14, 15).

I dare appeal to the experience of any that obey God out of hearty love. Let them examine themselves and consider whether they were brought to give up themselves to serve God in love without comfortable apprehensions of the love of God towards them? I dare say there are no such prodigies in the new birth.

7. What comfortless religion do those make that allow people no comfort beforehand, to strengthen them for holy performances, which are very cross, displeasing and grievous to their natural inclinations, as the plucking out a right eye, cutting off a right hand; but would have them first to do such things with love and delight, under all their present fears, despondencies and corrupt inclinations, and to hope that, by doing the work thoroughly and sincerely, they shall at last attain to a more comfortable state? All true spiritual comfort, as well as salvation, is indeed quite banished out of the world, if it be suspended upon the condition of our good works - which has already appeared to be the condition of the law, that works no comfort, but wrath (Rom. 4:14, 15). This makes the way of godliness odious to many. They think they shall never enjoy a pleasant hour in this world, if they walk in them, and they had rather comfort themselves with sinful pleasure than have no comfort at all.

Others labour a while in such a comfortless religion, with inward fretting and repining at the bondage of it, and at last grow weary and throw off all religion, because they know none better. They that bind such heavy burdens on men, and grievous to be borne, will plead that they are not to be blamed, because they do but preach the gospel of God and Christ; whereas, indeed, they preach a gospel of man's own forging, contrary to the nature of the true gospel of Christ, which is glad tidings of great joy to all people (Luke 2:10). An uncomfortable gospel cannot proceed from God the Father, who is the Father of mercies and the God of all comfort (2 Cor. 1:3); nor from Christ, who is the consolation of Israel (Luke 2:25 ); nor from the Spirit, who is the Comforter (John 14:16, 17).

God meets him that rejoices and works righteousness (Isa. 64:5). He will be served with gladness and singing, as He showed by the type of variety of music and great numbers of musicians in the temple, as Christ speaks to us by His gospel, that His joy may abide in us, and that our joy may be full (John 15:11). No sorrow is approved of by God, except godly sorrow, which can never be in us without some comfort of the love of God towards us. They that are offended at the uncomfortableness of a religious life never yet knew the true way of religion; else they would find that the ways of wisdom are the ways of pleasantness, and all her paths are peace (Prov. 3:17).

Chapter Ten

That we may be prepared by the comforts of the gospel to perform sincerely the duties of the law, we must get some assurance of our salvation in that very faith by which Christ Himself is received into our hearts. Therefore, we must endeavour to believe on Christ confidently, persuading and assuring ourselves, in the act of believing, that God freely gives to us an interest in Christ and His salvation, according to His gracious promise.

It is evident that those comforts of the gospel that are necessary to a holy practice cannot be truly received without some assurance of your interest in Christ and His salvation, for some of these comforts consist in a good persuasion of our reconciliation with God, and of our future heavenly happiness, and of strength both to will and to do that which is acceptable to God through Christ, as has been before showed. Thus it will clearly follow that this assurance is very necessary to enable us for the practice of holiness, as those comforts that must go before the duties of the law, in order of nature, as the cause goes before the effect, though not in any distance of time. My present work is to show what this assurance is, that is so necessary unto holiness, and which I have here asserted we must act, in that very faith by which we receive Christ Himself into our hearts, even in justifying saving faith. This doctrine seems strange to many that profess themselves Protestants in late days, whereas it was formerly highly owned by the chief Protestants whom God made use of to restore the purity of the gospel, and to maintain it against the Papists for many years. They commonly taught that 'faith was a persuasion or confidence of our own salvation by Christ; and that we must be sure to apply Christ and His salvation to ourselves in believing'. And this doctrine was one of the great engines by which they prevailed to overthrow the popish superstition, of which doubtfulness of salvation is one of the principal pillars. But many of the successors of those Protestants have deserted them, and left their writings to be shamefully insulted by the Papists. And this innovation has been of longer standing among us than several other parts of our new divinity, and maintained by those that profess to abhor that corrupt doctrine which the Papists have built upon such principles. Modern divines may think they stand on the shoulders of their predecessors, whose labours they enjoy, and that they can see farther than they, as the schoolmen might have like thoughts of the ancient fathers, but, for all this, they may not be able to see so far, if the eyes of their predecessors were better enlightened by the Spirit of God to understand the mystery of the gospel. And why may we not judge that it is so in the present case? The eyes of men in these late years have been blinded in this point of assurance by many false imaginations. They think because salvation is not promised to us absolutely, but on condition of believing on Christ for it, therefore we must first believe directly on Christ for our salvation and, after that, we must reflect in our minds on our faith and examine it by several marks and signs, especially by the fruit of sincere obedience, and if, upon this examination, we find out certainly that it is true saving faith, then, and not before, we may believe assuredly that we in particular shall be saved. On this account, they say that our salvation is by the direct, and our assurance by the reflex act of faith, and that many have true faith and shall be saved that never have any assurance of their salvation as long as they live in this world. They find, by Scripture and experience, that many precious saints of God are frequently troubled with doubtings whether they shall be saved, and whether their faith and obedience are sincere, so that they cannot see assurance in themselves; therefore they conclude that assurance must not be accounted absolutely necessary to justifying faith and salvation, lest we should make the hearts of doubting saints sad and drive them to despair. They account that former Protestants were guilty of a manifest absurdity in making 'assurance to be of the nature and definition of saving faith', because all that hear the gospel are bound to saving faith, and yet they are not bound absolutely to believe that they themselves shall be saved; for then many of them would be bound to believe that which is not declared in the gospel concerning them in particular - yea, that which is a plain lie, because the gospel shows that many of those that are called are not chosen to salvation, but perish for ever (Matt. 20:16). No wonder if the appearance of so great an absurdity move many to imagine that 'saving faith is a trusting or resting on Christ as the only sufficient means of salvation, without any assurance, or that it is a desiring and venturing to trust or rely on Him, in a mere state of suspense and uncertainty concerning our salvation, or with a probable opinion or conjectural hope of it at best'.

Another objection against this doctrine of assurance is that 'it destroys self-examination, bringing forth the evil fruits of pride and arrogancy, as if they knew their places in heaven already, before the day of judgement, causes carelessness of duty, carnal security, all manner of licentiousness'. And this makes them commend doubtfulness of our salvation, as necessary to maintain in us humility, religious fears, watchfulness, much searching and trying our spiritual state and ways, diligence in good works and all devotion.

Against all these contrary imaginations, I shall endeavour to maintain this ancient Protestant doctrine of assurance, which I have expressed in the direction. And, first, I shall lay down some observations for the right understanding of it, which will be sufficient to turn the edge of the strongest objections that can be made against it.

1. Observe diligently that the assurance directed to is not a persuasion that we have already received Christ and His salvation, or that we have been already brought into a state of grace, but only that 'God is pleased graciously to give Christ and His salvation to us, and to bring us to a state of grace, though we have been altogether in a state of sin and death until this present time', so that this doctrine does not at all tend to breed presumption in wicked and unregenerate men that their state is good already, but only encourages them to come to Christ confidently for a good state. I acknowledge that we may, yea, many must be taught to doubt whether their present state is good; and that it is humility so to do; and that we must find out the certainty and sincerity of our faith and obedience by self-examination, before we can have as well-grounded assurance that we are in a state of grace and salvation already; and that such an assurance belongs to that which they call the reflex act of faith (if any act of faith can be made of it, it being a spiritual sense of feeling of what is in myself), and is not ?the essence of that faith by which we are justified and saved; and that many precious saints are without it, and subject to many doubts that are contrary to it; so that they may not know at all that it shall go well with them at the day of judgement; and that it may be sometimes intermitted, if not wholly lost after it is gotten; and that we should strive to walk holily, that we may attain to it, because it is very useful to our growth and increase in faith, and in all holiness. Most Protestants among us, when they speak or write of assurance, mean only that which is by reflection. And I have said enough briefly to show that what I assert is consistent with the doctrine which is commonly received concerning it, and destructive to none of the good fruits of it, therefore not guilty of those evils that some falsely charge it with. This kind of assurance, which I speak of, does not answer the question: 'Whether I am already in a state of grace and salvation?' There is another great question that the soul must answer that it may get into a state of grace: 'Whether God is graciously pleased now to bestow Christ and His salvation on me, though I have been until now a very wicked creature?' We must be sure to resolve this question comfortably by another kind of assurance in the direct act of faith, in which we are to persuade ourselves (without reflecting on any good qualifications in ourselves) that God is ready graciously to receive us into the arms of His saving mercy in Christ, notwithstanding all our former wickedness, according to that gracious promise: 'I will call them My people, which were not My people; and her beloved, which was not beloved. And it shall come to pass that in the place where it was said to them, You are not My people, there shall they be called the children of the living God' (Rom. 9:25, 26).

2. The assurance directed to is not a persuasion of our salvation, whatever we do, or however we live and walk, but only in a limited way, through mere free grace in Christ, by partaking of holiness as well as forgiveness and by walking in the way of holiness to the enjoyment of the glory of God. We shall not heartily desire or endeavour to assure ourselves of such a salvation as this is, if we be not brought first to see our own sinfulness and misery, and to despair of our own righteousness and strength, and to hunger and thirst for the sanctifying as well as justifying grace of God in Christ, so that we may walk in His ways of holiness to the enjoyment of heavenly glory. The faith by which we receive Christ must have in it, not only a persuasion of happiness, but these and the like good qualifications that will make it a most holy faith. Certainly an assurance thus qualified will not beget any pride in us, but rather humility and self-loathing, except any account it pride to rejoice and glory in Christ, when we have no confidence in the flesh (Phil. 3:3). It will not destroy religious fear and breed carnal security; but rather it will make us fear going aside from Christ our only refuge and security and walking after the flesh. Noah had cause to enter into the ark and to abide there with assurance of his preservation; yet he might well be afraid to venture out of the ark, because he was persuaded that continuance in the ark was his only safety from perishing in the flood. And how can a persuasion of salvation in a way of holiness breed slothfulness in duty, carelessness and licentiousness? It rather mightily allures and stirs us up to 'be always abounding in the work of the Lord, forasmuch as we know, that our labour shall not be in vain in the Lord' (1 Cor. 15:58 ).

They that are persuaded of the free grace of God towards them in Christ are not, indeed, solicitous about earning their salvation by their own legal works. And Satan is ready to suggest to them that this is a sinful carelessness and tends to licentiousness. But they that will believe this false suggestion of Satan show plainly that they do not yet know what it is to serve God in love, and that they are held in to all their obedience by the bit and bridle of slavish fear, 'as the horse and mule that have no understanding' (Ps. 32:9).

3. Beware of thinking so highly of this assurance as if it were inconsistent with any doubting in the same soul. A great reason why many Protestants have receded from the doctrine of their ancestors in this point is because they think there can be no true assurance of salvation in any that are troubled with doubtings, as they find many be, whom they cannot but own as true believers and precious saints of God. True, indeed, this assurance must be contrary to doubtings in the nature of it and so, if it be perfect, in the highest degree, it would exclude all doubting out of the soul; and it now excludes it in some degree. But is there not flesh, as well as spirit, in the best saints on earth? (Gal. 5:17.) Is there not a law in their members warring against the law of their minds? (Rom. 7:23.) May not one that truly believes say, 'Lord, help my unbelief?' (Mark 9:24.) Can any on earth say they have received any grace in the highest degree, and that they are wholly free from the contrary corruption? Why then should we think that assurance cannot be true, except it is perfect and free the soul from all doubtings? The apostle counts it a great blessing, to the Thessalonians, that they had much assurance; intimating that some true assurance might be in a less degree (1 Thess. 1:5). Peter had some good assurance of Christ's help when he walked on the water at Christ's command, and yet he had some doubtfulness in him, as his fear showed when he saw the wind boisterous. He had some faith contrary to doubting, though it were but little, as Christ's words to him show: 'O you of little faith, why did you doubt?' (Matt. 14:29-31.) It is strange if the flesh and the devil shall never oppose a true assurance and assault it with doubtings. A believer may be sometimes so overwhelmed with doubtings that he may not be able to perceive an assurance in himself. He is so far from knowing his place in heaven already (as some scoffingly object) that he will say that he does not know any assurance that he has of being there, and needs diligent self-examination to find it out. Yet, if at that time he can blame his soul for doubting, 'Why are you cast down, O my soul? and why are you disquieted within me? Hope in God; for I shall yet praise Him' (Ps. 42:11); if he can condemn his doubtings as sinful, and say with himself, 'This is my infirmity' (Ps. 77:10), these doubtings are of the flesh, and of the devil; if he still endeavour to call God 'Father', and complain to Him that he doubts whether He is his Father, and pray that God will give him the assurance of His fatherly love, which he is not sensible of, and dispel those fears and doubtings; I say, that such a one has some true assurance, though he must strive to grow to a higher degree, for, if he were not persuaded of the truth of the love of God towards him, he could not rationally condemn his fears and doubts concerning it as sinful; neither could he rationally pray to God as his Father, or that God would assure him of that love that he does not think to be true.

Do but grant that it is the nature of saving faith thus to resist and struggle with slavish fears of wrath and doubting of our own salvation, and you grant, in effect, that there is, and must be something of assurance of our salvation in saving faith, by which it resists doubtings, and you are, in effect, of the same judgement with me in the assertion, however strange my expressions seem to you. If this that I have said concerning our imperfection in assurance, as well as in other graces, were well considered, this ancient Protestant doctrine would be freed from much prejudice and gain more esteem among us.

4. In the last place, let it be well observed that the reason why we are to assure ourselves in our faith that 'God freely gives Christ and salvation to us particularly' is not because it is a truth before we believe it, but because it becomes a certain truth when we believe it, and because it will never be true, except we do, in some measure, persuade and assure ourselves that it is so. We have no absolute promise of declaration in Scripture, that God certainly will or does give Christ and His salvation to any one of us in particular; neither do we know it to be true already by Scripture, or sense, or reason, before we assure ourselves absolutely of it: yea, we are without Christ's salvation at present, in a state of sin and misery, under the curse and wrath of God. Only I shall prove that we are bound by the command of God thus to assure ourselves, and the Scripture sufficiently warrants us that we should not deceive ourselves in believing a lie but, according to our faith, so shall it be to us (Matt. 9:29). This is a strange kind of assurance, far different from other ordinary kinds; and therefore no wonder if it be found weak and imperfect, and difficult to be obtained, and assaulted with many doubtings. We are constrained to believe other things on the clear evidence we have that they are true, and would remain true, whether we believe them or no, so that we cannot deny our assent, without rebelling against the light of our senses, reason or conscience. But here our assurance is not impressed on our thoughts by any evidence of the thing; but we must work it out in ourselves by the assistance of the Spirit of God, and in this way we bring our own thoughts into captivity to the obedience of Christ. None but God can justly require of us this kind of assurance, because He only calls those things that are not, as though they were (Rom. 4:17). He only can give existence to things that yet are not, and make a thing to be true, on our believing it, that was not true before. He only can make good that promise: 'What ever things you desire, when you pray; believe that you receive them, and you shall have them' (Mark 11:24). 'Who is he that says, and it comes to pass, when the Lord does not command it!' (Lam. 3:37). Therefore, this faith is due to God only and greatly redounds to His glory. Men will often require a believing something like it, as when one says, 'I will forgive your offence, and be your friend, if I can find that you believe it, and that you take me for a friend.' But their fallible word is not sufficient ground to make us persuade ourselves absolutely that we shall have their promised favour.

The faith of miracles gives us some light in this matter. Christ assured them on whom they were wrought, and who had power given them of working them, that the miracles should be wrought, if they believed without doubting of the event (Mark 11:22, 23). And there is a reason for this resemblance, because the end of working miracles was to confirm the doctrine of the gospel of salvation by faith in Christ's name, as the Scriptures clearly show, and, indeed, the salvation of a sinner is a very great miracle. It is reported that wizards often require those that come to them that they should believe they shall obtain what they desire of them, or at least that they are able to fulfil their desires; whereby the devil, the master of those wizards, shows himself to be God's ape, and that he would feign have that honour and glory ascribed to himself that is due to God alone.

Having thus explained the nature of that assurance which I have directed to, I shall now produce several arguments to prove that 'there is, and must necessarily be, such an assurance or persuasion of our salvation in saving faith itself'.

1. This assurance of salvation is implied in the description before given of that faith by which we receive Christ and His salvation into our hearts. I described faith to be a grace of the Spirit, by which 'we heartily believe the gospel, and also believe on Christ, as He is revealed and freely promised to us in it, for all His salvation'. And I showed in the explanation that believing on Christ is the same with resting, relying, leaning, staying ourselves on Christ, or God through Christ, for our salvation. It may be some will like the description the better, because faith was there described by terms that are ordinarily used, even by those that deny the necessity of assurance; but these ordinary terms do sufficiently include assurance in the nature of faith, and they cannot stand without it. And this shows that many hold the doctrine of assurance implicitly, and profess it, though they think the contrary. Believing on Christ for salvation, as freely promised to us, must needs include a dependence on Christ with a persuasion that salvation shall be freely given, as it is freely promised to us. Believing with a divine faith, grounded on the infallible truth of the promise, if it did not in some measure exclude a mere suspense and wavering opinion or conjecture, were not worthy to be so called. Some may be so absurd as to say that fait is only a believing that we shall be saved by Christ, if we perform such conditions as He requires, and then, indeed, it will leave us where it found us as to any certainty of salvation, until those conditions are performed.

But I have already prevented such an absurdity by showing that this believing on Christ is itself, not only the condition of our salvation, but also the instrument by which we actually receive it. Believing, being the proper act of faith, must needs have the same contraries to it, as staggering (Rom. 4:20); wavering (Heb. 10:23); doubting (Matt. 14:31); fearing (Mark 5:36). These contraries do much illustrate the nature of faith and do show that believing must have some confidence in it, else it would have doubting in the very nature of it; for what man that understands the preciousness of his immortal soul, and his danger of losing it, can ever avoid fear, doubting and trouble of heart by any believing whereby he does not at all assure himself of his salvation? The other terms of 'trusting' and 'resting' on Jesus Christ, etc., by which faith is often described by orthodox teachers, must include assurance of salvation, because they signify the same thing with believing on Christ. The soul must have its sufficient support to bear it up against oppressing fears, troubles, cares, despair, that it may thus trust and rest. The right manner of trusting and hoping in the Lord is by assuring ourselves, against all fears and doubtings, that the Lord is our God, and He is become our salvation. 'I trusted in You, O Lord: I said You are my God' (Ps. 31:14). 'The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust' (Ps. 18:2). 'Behold, God is my salvation; I will trust and not be afraid' (Isa. 12:2). 'O my soul, hope in God, who is the health of my countenance, and my God' (Ps. 42:11). True hope is grounded in God only, that He will bless us, that He may be an anchor for the soul, sure and steadfast (Heb. 6:17-19). If you trust, rely and stay yourselves on Christ, or hope in Him, without assuring yourselves at all of salvation by Him, you make no better use of Him than if He were a broken reed and, if you would stay yourselves on the Lord, you must look upon Him as your God; as the prophet teaches, 'Let him trust in the name of the Lord, and stay upon his God' (Isa. 50:10). If you will rest in the Lord, you must believe that He deals bountifully with you (Ps. 116:7), or else, for ought you know, you may make your bed in hell. And you will show little regard of Christ and of your soul if you dare to rest under the wrath of God, without any persuasion of a sure interest in Christ. People may please themselves with such a trusting or resting, etc. when they are at ease; but in time of temptation it vanishes away and appears to be no true faith, but is turned into shame. The soul that lives in such wavering and doubting concerning salvation does not stay itself, nor rest at all, but is 'like a wave of the sea, driven with the wind, and tossed; he is a double minded man, unstable in all his ways' (James 1:6, 8).

If you continue on the mere suspense and doubtfulness of salvation by Christ, your desire to trust is but a lazy woulding, without any fixed resolution, and you dare not yet venture to persuade and assure yourselves of your desire to trust and rely on Jesus Christ, I may answer that you cannot do this much in a right manner, except you desire and venture to persuade and assure yourselves of your salvation by Christ, notwithstanding all the causes that you have to doubt and fear the contrary. If it is objected that we may trust on Christ only as a sufficient means of salvation, without any assurance of the effect, I shall acknowledge that the sufficiency of God and Christ is a good ground for us to rest on; but we must understand by it, not only a sufficiency of power, but also of goodwill and mercy towards us, for what have we to do more with the sufficiency of God and Christ's power than fallen angels, without His goodwill towards us? And if this be truly believed, it will exclude doubtfulness concerning your salvation.

2. Several places of Scripture declare positively and expressly that we are to be assured of our salvation in that faith by which we are justified and saved. I shall produce some instances. We are exhorted to draw near to God with full assurance of faith (Heb. 10:22). Many apply this text to that which they call the reflex act of faith, because they imagine that all assurance must needs be by reflection. But the words of the text clearly touch us to understand it of that act of faith by which we draw near to God, that is, the direct act, and it is that very faith by which the just do live - even justifying, saving faith (v. 8).

And this assurance must be full, at least in the true and proper nature of it, in opposition to mere doubtfulness and uncertainty, though we are yet further to labour for that which is full in the highest degree of perfection. And the same faith by which we are exhorted to draw near to God, and by which the just lives, is, a little after (Heb. 11:1), affirmed to be the substance of things hoped for, and the evidence of things not seen. Why should saving faith have these high titles and attributes given to it, if it did not contain in it a sure persuasion of the great things of our salvation hoped for, making them to be evident to the eyes of our mind, as if they were already present in their substance, though yet not visible to our bodily eyes? That faith by which we are made partakers of Christ and to be Christ's house must be worthy to be called 'confidence', and accompanied with rejoicing hope: 'Whose house are we, if we hold fast the confidence, and rejoicing of the hope firm unto the end' (Heb. 3:6, 14). What is confidence concerning anything, but trusting concerning it with a firm persuasion of the truth of it? If we have only a strong opinion concerning a thing, without any absolute certainty, we use to say that we are not altogether confident of it. The faith by which we are justified must be in a measure like to the faith by which 'Abraham, against hope, believed in hope, that his seed should certainly be multiplied according to the promise of God; though, by reason of the deadness of his own body, and Sarah's womb', he could have no evidence from his own qualifications to assure himself of it, but all appearances were rather to the contrary, as the apostle teaches clearly (Rom. 4:18, 19, 23, 24). As absolute as this promise was, thus made to Abraham, yet it was not to be fulfilled without this assurance of faith and, by the like faith, the free promises of salvation by Christ will be absolutely fulfilled to us.

The apostle James expressly requires that we should ask good things of God in faith, nothing doubting - which includes assurance manifestly, and he tells us plainly that without it a man ought not to think that he shall receive anything of the Lord. Therefore we may firmly conclude that without it we shall not receive the salvation of Christ (James 1:6, 7). And that which the apostle James requires us not to doubt of is the obtaining the things that we ask; as we may learn from an instruction to the same purpose given to us by Christ Himself: 'Whatever you desire, when you pray, believe that you receive them, and you shall have them' (Mark 11:24 ).

More places of Scripture might be alleged to the same purpose, but these are sufficient to evince that we are bound to assure ourselves of our salvation in faith itself, or else we are never likely to enjoy it; and that it is not humility, but rather proud disobedience, to live in a state of mere suspense and doubtfulness concerning our salvation; and that this assurance must be in the direct act of faith by which we are justified and saved. For, as for that which is called the reflex act of faith, it is a certain truth, and generally owned, that it is not absolutely necessary to salvation to any, and that it is sinful and pernicious to many to believe that they are already entered into a state of grace and salvation.

3. God gives us sufficient ground in Scripture to come to Christ with confident faith at the very first, trusting assuredly that Christ and His salvation shall be given to us, without any failing and delay, however vile and sinful our condition has been before. The Scripture speaks to the vilest sinners in such a manner as if it were framed on purpose to beget assurance of salvation in them immediately (Acts 2:39; 3:26). This promise is universal that 'whoever believes on Christ shall not be ashamed', without making a difference between Jew and Greek (Rom. 10:11, 12). And this promise is confirmed by the blood of Christ, who was given for the world and lifted up upon the cross for this very end, that 'whoever believes on Him should not perish, but have everlasting life' (John 3:14 -16). His invitation is free to any: 'If any man thirst, let him come to Me and drink,' and this drink is promised to everyone that believes (John 7:37, 39). The command of believing is propounded, not only in general, but in particular; and the promise of salvation on believing is also applied personally, and that to such as have been before in a state of sin and wrath, as to the wicked, persecuting, self-murdering jailer: 'Believe on the Lord Jesus, and you shall be saved, and your house' (Acts 16:31). God commanded them that walked altogether in sin before to call Him their own Father, in their very first returning (Jer. 3:4). So God saith He will say, 'You are My people; and they shall say, You are my God' (Hos. 2:23 ), confidently averring their personal interest in Him. God has joined confidence or salvation inseparably together: 'In returning and rest you shall be saved; and quietness and confidence shall be your strength' (Isa. 30:15).

What a poor slender use and improvement do many make of these discoveries of the rich grace of God towards sinners, who say that, if we see that we have performed the condition of believing, then we may take Christ confidently as our own? They skip over the first principal use they ought to make of them. The very performance of the condition is to take Christ as our own immediately, and to eat and drink Him by believing confidently on Him for our salvation. If an honest rich man say to a poor woman, 'I promise to be your husband, if you will have me; say but the word, and I am yours,' may not she presently answer confidently, 'You are my husband, and I claim you for my husband'? And should she not rather say so, than say, 'I believe not what you say'? If an honest man say, 'Do but take this gift, and it is your own; do but eat and drink, and you are freely welcome,' may not I take the gift and eat and drink at first without any further ado, and with assurance that it is mine freely? If I do it doubtingly, I disparage the honesty and credit of the donor, as if he were not a man of his word. In like manner, if fearing to be too confident, lest we should believe a lie, we should come to Christ doubtingly and in mere suspense whether we should be freely entertained, after all God's free invitations and promises, should we not disparage the faithfulness of God? And should we not be guilty of making God a liar? As the apostle John teaches, because of our not believing the record which God gave of His Son, 'And this is the record, that God has given to us eternal life: and this life is in His Son' (1 John 5:10, 11).

And what if the salvation promised is not absolutely intended for all to whom the gospel comes? It is enough that God gives us His faithful word that they that believe shall have it, and none else; and has absolutely intended to fulfil His word that none shall find it to be a lie to them, and has joined believing and salvation inseparably together.

On this ground God may justly cause the promise of this salvation to be published to all, and may justly require all to believe on Him assuredly for their own salvation, that so it may appear whether they will give Him the glory of His truth; and if they will not, He may justly reject them, and punish them severely for dishonouring Him by their unbelief. In this case, we must not look to the secret decrees of God, but to His revealed promises and commands. Thus God promised to the Israelites in the wilderness that He would give them the land of Canaan, and would fight for them against their enemies, and required them not to fear or be discouraged, that so the promise might be fulfilled to them; yet God never absolutely decreed or intended that those Israelites should enter in, as the event did quickly manifest (Deut. 1:20, 21, 29, 30). Yet were they not bound in this case to trust confidently in God to give them victory over their enemies, and to give them the possession of the land? Had they not sufficient ground for such a faith? Was it not just with God to consume them in the wilderness for their unbelief? 'Let us therefore fear, lest a promise being made of entering into this everlasting rest through Christ, we should come short of it, and fall after the same example of unbelief' (Heb. 4:1, 11).

4. The professors of true godliness that we read of through the Scriptures of the Old and New Testament commonly professed their assurance and persuasion of their interest in God and His salvation, and were directed by the Word of God so to do, and true saints had still some true assurance of it. And we have no cause to judge that this assurance was grounded on the certainty of their own good qualifications, but rather on the promises of God by the direct act of faith. We may judge of the ordinary profession of the frame of spirit that was in saints by some instances. I shall begin with the profession that the church made when it was very corrupt, at its first coming out of Egypt, when few of them could assure themselves by their own good qualifications that they were in a state of grace already - which many now imagine to be the only way of assurance. Even in that corrupt time the children of Israel sung that triumphant song of Moses, 'The Lord is my strength and my song, and He is become my salvation; He is my God,' etc. (Exod. 15:2). Moses taught them in this song to assure themselves of their own personal interest in the salvation, and he guided them to the practice of their duty. And they did not find fault with Moses, as some do with ministers in these days, for putting them to express more confidence in their song than they can find ground for from their qualifications; but they applied themselves to the exercise of their faith, agreeably to the song and, doubtless, this faith was unfeigned in some few of them, though but feigned in others, for it is testified of them, that when 'they believed His words, they sang His praise' (Ps. 106:12).

Several other psalms and songs that were by divine appointment in common use under the Old Testament are as clear an evidence as we can desire of that assurance of faith which is commonly professed, and that people were generally bound to, under the Old Testament, as Psalms 23, 27, 44 and 46. Many other psalms, or expressions in psalms, might be alleged. The spirits of few in comparison could have thoroughly complied with such psalms, though they were true believers, if all the assurance of love of God must altogether depend upon the certain knowledge of the sincerity of their own hearts.

We have a great cloud of witnesses gathered out of the whole history of the Old Testament (Heb. 11) who did, and suffered and obtained great things by faith, whose examples are produced on purpose that we follow them in believing to the saving of our souls (Heb. 10:39). And, if we consider these examples particularly, we shall find that many of them do evidently guide us to such a saving faith as has an assurance of the effect contained in the nature of it. I confess we read several times of the fears and doubtings of the saints under the Old Testament; but we read also how they themselves condemned them as contrary to faith, as in the Psalms (Ps. 42:11, 31:22; 78:7, 10). The most mournful psalm in Scripture begins with an expression of some assurance (Ps. 88:1). And we may note that the doubtings that we meet with of the saints of old were commonly occasioned by some extraordinary affliction, or some heinous transgression, not by common failings, or the common original depravation of nature, or the uncertainty of their election, or any thought that it is humility to doubt and that they were not bound to be confident of God's salvation, because then many might be bound to believe a lie. It is hard to find any of these occasions of doubting under the Old Testament, though they are grown too rife among us now under the New Testament.

In the time of the apostles we may well expect that the assurance of faith grew higher, because the salvation of Christ was revealed and the Spirit of adoption poured forth plentifully and the church made free from its former bondage under the terrifying legal covenant. Paul could prove to primitive Christians, by appeals to their own experience, that they were the 'children and heirs of God, because they had not received the Spirit of bondage again to fear, but the Spirit of adoption, by which they cry, Abba, Father. The Spirit itself bearing witness with our spirits [or, bears our spirits witness] ,' as the Syriac and vulgar Latin render it, and as the like Greek phrase is rendered (Rom. 9:1), 'that we are the children of God. And if children, then heirs' (Rom. 8:15 -17; Gal. 4:6). And the apostle tells the Ephesians that after they believed 'the were sealed with the Holy Spirit, which was the earnest o7their inheritance' (Eph. 1:13 , 14), that is, they were sealed from the same time that they believed, for the original words are in the same tense. If this witness, seal and earnest of the Spirit had not been ordinary to believers, it would not have been sufficient to prove that they were the children of God, and such manner of arguing might have driven some to despair that wanted this witness, seal and earnest.

Let us enquire now whether the Spirit bears witness that we are the children of God and enables us to cry, 'Abba, Father', by the direct act, or by that which they call the 'reflex act' of faith? For we must not think that it is done by an enthusiasm, without any ordinary means; nor can we reasonably imagine that no true believers can call God 'Father', by the guidance of the Spirit, but only those few that are so sure of their own sincerity that by reflecting on it they can ground an act of faith concerning their own interest in Christ. No, surely. Therefore we may judge rather that the Spirit works this in us by giving us saving faith itself, by the direct act of which all true believers are enabled to trust assuredly on Christ for the enjoyment of the adoption of children; and all His salvation, according to the free promise of God, and to call God Father, without reflecting on any good qualifications in themselves, for the Spirit is received by the direct act of faith (Gal. 3:2); and so He is the Spirit of adoption and comfort to all that receive Him. They that assert that the Spirit witnesses our adoption, only by assuring us of the sincerity of our faith, love and other gracious qualifications, and by the reflex act of faith, teach also commonly that you must again try whether the Spirit thus witnessing is the Spirit of truth or of delusion, by searching narrowly whether our inward grace be sincere or counterfeit; so that in this way the testimony of the Spirit is rendered so hard to be discerned that it stands us in no stead, but all our assurance is made at last to depend on our own certain knowledge of our own sincerity.

There are several other evidences to show that believers generally were persuaded of their salvation in the apostles' time. They loved and waited for the coming of Christ to judge the world (1 Cor. 1:7; 2 Tim. 4:8). They loved all the saints for the hope that was laid up for them in heaven (Col. 1:3-5). The Corinthians, that were very carnal and but babes in Christ, were persuaded that they should judge the world and angels, and that their bodies were members of Christ and the temples of the Holy Ghost (1 Cor. 6:2, 3, 15, 19). The very first coming of the gospel to the Thessalonians was 'in the Holy Ghost', and 'much assurance', so 'that they received it in much affliction, with joy of the Holy Ghost,' when as yet they had no considerable time to get assurance by reflecting on their good qualifications (1 Thess. 1:5, 6). Likewise, the believing Hebrews, when they were luminated at their first conversion, 'took joyfully the spoiling of their goods, knowing that they had in heaven a better and an enduring substance,' and this was their confidence, which they were not to cast off, because the just lives by faith. And therefore it appears that this confidence belongs necessarily to justifying saving faith (Heb. 10:34 , 35, 38).

Now, let those that allege the examples or experience of many modern Christians to disprove all that I have asserted consider well whether these are fit to be laid in the balance against all the Scripture examples and experience that I have produced out of the Old and New Testament. I confess that assurance of salvation is more rarely professed by Christians in these times than formerly; and we may thank some teachers for it, that have deserted the doctrine of former Protestants in this point, and vented against it several errors, such as have been already named, and now would take advantage to confirm the truth of their doctrine from those doubtings in Christians that have been chiefly occasioned by it. But, however, the nature of saving faith is still the same. And I assert that, in these day s as well as formerly, it always has in it some assurance of salvation by Christ, which does and will appear at least in resisting and condemning all doubtings, and praying against them, and endeavouring to trust assuredly, and to call God, 'Father'; except in extraordinary desertions, by which our case must not be tried.

We are not to trust the judgement of many concerning themselves. They will judge falsely that they have no assurance at all, because they know not yet, by marks and signs, that they are in a state of grace already, or because they think that there is no assurance when there are many doubtings, and because it is so weak, and so much oppressed with doubting, that it can hardly be discerned, as life in a fainting fit. But, if their judgements are better informed, they may be brought to discern some assurance in themselves. We are also to take heed of mistaking those for true believers that are not so, and for judging this point by their experiences, which is a vulgar error. The blind charity of some moves them to take all for true believers who are full of doubts and troubles concerning their salvation, though it may be they only are convinced of sin and brought to some zeal of God that is not according to the knowledge of the way of salvation by Christ; and they think it duty to comfort such ignorant persons by persuading them that their state is good, and their faith right, though they have no assurance of salvation. Thus they are brought to judge falsely concerning the nature of faith, out of their blind charity to such as are yet in ignorance and unbelief and, instead of comforting such, they rather take the direct way to harden them in their natural state, and to divert them from seeking consolation by saving faith in Christ, and to ruin their souls for ever.

5. The chief office of this faith in its direct saving act is to receive Christ and His salvation actually into our hearts, as has been proved; which office cannot be rationally performed except we do, in some measure, persuade our hearts and assure ourselves in the enjoyment of Him. As the body receives things into itself by the hands and mouth, so the soul receives these things to itself, and lays actual hold on them, by the faculty of the will, making choice of them and embracing them in a way of present enjoyment and possession, as it does by the faculty of the understanding, see and apprehend them. Thus the soul receives comfort from outward things, as a righteous person cannot receive inward comfort from outward things, as from worldly estate, wife, husband, friends, etc., except he choose them as good, and account them his own by a right and title. This is the only rational way by which the soul can actively lay hold on Christ, and take actual possession of Him and His salvation, as He is freely offered and promised to us in the gospel by the grace of faith, which God has appointed to be our great instrument for the receiving of Him and closing with Him. If we do not make choice of Christ as our only salvation and happiness, or if we be altogether in a state of suspense and doubting whether God will be pleased to give Christ to us or no, it is evident that our souls are quite loose from Christ, and have no holdfast or enjoyment of Him. They do not so much as pretend to any actual receiving, or laying hold, or choosing of Him, neither are they fully satisfied that it is lawful for them so to do; but rather they are yet to seek whether they have any good ground and right to lay hold on Him or not.

Let any rational man judge whether the soul does or can put forth any sufficient act for the reception and enjoyment of Christ as its Saviour, Head or Husband, while it is yet in doubt whether it is the will of Christ to be joined with it in such a near relation? Can a woman honestly receive anyone as her husband, without being assured that he is fully willing to be her husband? The same may be said concerning the several parts of Christ's salvation which are to be received by faith. It is evident that we do not aright receive the benefit of remission of sins, for the purging of our consciences from that guilt that lies on them, unless we have an assured persuasion of God's forgiving them. We do not actually receive into our hearts our reconciliation with God and adoption of children and the title to an everlasting inheritance, until we can assure ourselves that God is graciously pleased to be our God and Father, and take us to be His children and heirs. We do not actually receive any sufficient strength to encourage our hearts to holiness in all difficulties, until we can steadfastly believe that God is with us, and will not forsake us.

Thus then we may firmly conclude that whoever seeks to be saved by faith, and does not seek to have assurance or confidence of his own salvation, but deceives himself and deludes his soul with a mere fancy instead of saving faith and, in effect, seeks to be saved in his corrupt natural state, without receiving and laying actual hold of the Lord Jesus Christ and His salvation.

5. It is also a great and necessary office of saving faith to purify the heart, and to enable us to live and walk in the practice of all holy duties by the grace of Christ, and by Christ Himself living in us, as has been shown before; which office faith is not able to perform, except some assurance of our own interest in Christ and His salvation be comprehended in the nature of it. If we would live to God, not ourselves, but by Christ living in us, according to Paul's example, we must be able to assure ourselves as he did, 'Christ loved me, and gave Himself for me' (Gal. 2:20). We are taught that 'if we live in the Spirit, we should walk in the Spirit' (Gal. 5:25). It would be high presumption if we should endeavour to walk above our natural strength and power by the Spirit, before we have made sure of our living by the Spirit. I have showed that we cannot make use of the comfortable benefits of the saving grace of Christ, by which the gospel engages and encourages us to a holy practice, except we have some confidence of our own interest in those saving benefits. If we do not assuredly believe that we are dead to sin, and alive to God through Christ, and risen with Christ, and not under the law but under grace, and members of Christ's body, the temple of His Spirit, the dead children of God, it would be hypocrisy to serve God on the account of such privileges as if we reckoned ourselves to be partakers of them.

He that thinks he should doubt of his salvation is not a fit disciple for this manner of doctrine, and he may reply to the preachers of the gospel, 'If you would bring me to holiness, you must make use of other more effectual arguments, for I cannot practise upon these principles, because I do not have faith enough to believe that I have any interest in them. Some arguments taken from the justice and wrath of God against sinners, and His mercy towards those that perform the condition of sincere obedience, would work more powerfully on me.' O what a miserable, worthless kind of saving faith is this, that cannot fit a believer to practise in a gospel manner on the most pure and powerful principles of grace, but rather leaves him to work on legal principles, which can never bring him to serve God acceptably out of love! And as such a faith fails wholly in the right manner of obeying upon gospel principles, so it fails also in the very matter of some great duties, which are of such a nature that they include assurance of God's love in the right performance of them; such are those great duties of peace with God, rejoicing in the Lord always, hope that does not make ashamed, owning the Lord as our God and our Saviour, praying to Him as our Father in heaven, offering up body and soul as an acceptable sacrifice to Him, casting all our cares of body and soul upon Him, contentment and hearty thanksgiving in every condition, making our boast in the Lord, triumphing in His praise, rejoicing in tribulation, putting on Christ in-our baptism, receiving Christ's body as broken for us and His blood as shed for us in the Lord's Supper, committing our souls willingly to God as our Redeemer whenever He shall be pleased to call for us, loving Christ's second appearance and looking for it as that blessed hope.

When we fall into any sudden doubting whether we are in a state of grace already, when we are called to any present undertaking, as to partake of the Lord's Supper, or any duty that required assurance to the right performance of it, we must relieve ourselves by trusting confidently in Christ for the present gift of His salvation, or else we shall be driven to omit the duty, or not to perform it rightly or sincerely. Can we judge ourselves already in a state of grace, by the reflex act of faith, if we do not find that we perform these duties, at least several of them, sincerely, or if we do not find that we have such a holy faith as enables, or inclines us to the performance of them? And can we be thus enabled and inclined by any faith that is without some true assurance of our salvation? Therefore, I conclude that we must necessarily have some assurance of our salvation in the direct act of faith, by which we are justified, sanctified and saved, before we can upon any good ground assure ourselves that we are already in a state of grace by that which we call the reflex act.

Give me such a saving faith as will produce such fruits as these. No other faith will work by love, and therefore will not avail to salvation in Christ (Gal. 5:6). The apostle James puts you on showing your faith by your works (James 2:18). And in this trial, this faith of assurance comes off with His praise and honour. When God called His people to work outward miracles by it, all things have been possible to them, and it has frequently brought forth such works of righteousness as may be deservedly esteemed great spiritual miracles. From this has proceeded that heroic fortitude of the people of God, whereby their absolute obedience to God has shined forth in doing and suffering those great things which are recorded in the Holy Scriptures and in the histories of the church. And if we be ever called to the fiery trial, as Protestants formerly were, we shall find their doctrine of assurance will encourage us in suffering for the sake of Christ.

7. The contrary doctrine, which excludes assurance out of the nature of saving faith, brings forth many evil fruits. It tends to bereave our souls of all assurance of our salvation and solid comfort, which is the life of religion, by placing them after sincere universal obedience; whereas, if we have them not first, we can never attain to this obedience, nor to any assurance that depends on it, as has been proved. And this, as far as it prevails, makes us subject to continual doubtings concerning our salvation, and to tormenting fears of wrath, which casts out true love to God and can produce no better than slavish hypocritical service. It is one of the principal pillars by which manifold superstitions in Popery are supported, as their monkish orders, their satisfactions for sin, by works of penance, bodily macerations, whippings, pilgrimages, indulgences, trusting on the merits of saints, etc. When once men have lost the knowledge of the right way to assure themselves of salvation, they will catch at any straw, to avoid drowning in the gulf of despair.

There is no way to administer any solid comfort to the wounded spirits of those that see themselves void of all holiness, under the wrath and curse of God, dead in sin, not able so much as to think a good thought. You do but increase their terror and anguish, if you tell them they must first get faith and obedience and, when they find they have done that, they may persuade themselves that God will receive them into His grace and favour. Alas! They know that they cannot believe, nor obey, except God assist them with His grace and favour. And what if they be even at the point of death, and struggling with death's pangs, so that they have no time or leisure to get good qualifications, and examine the goodness of them? You must have a more speedy way to comfort such, by discovering to them the free promise of salvation to the worst of sinners by faith in Christ, and by exhorting them to apply those promises and trust on Christ confidently for remission of sins, holiness, and glory; assuring them also that God will help them to believe sincerely on Christ, if they desire it with all their hearts, and that it is their duty to believe, because God commands it.

Several other evils are occasioned by the same doctrine. Men are unwilling to know the worst of themselves and prone to think their qualifications better than they are, that they may avoid despair. Others please and content themselves without any assurance of their interest in Christ, because they think that it is not necessary to salvation, and that but few attain to it; and in this they show little love to Christ, or to their own souls. Some foster doubtings of salvation as signs of humility, though they will hypocritically complain of them. Many spend their time in poring upon their own hearts to find out some evidence of their interest in Christ, when they should rather be employed in receiving Christ and walking in Him by a confident faith.

Some are troubled with doubts whether they should call God 'Father', and what apprehensions they should have of Him in prayer; and are offended at ministers that in their public prayers use any expressions that the people cannot loin in, as when they do own God as their God and Father, and Christ as their Saviour, and on the same account they are offended at the public singing of many of David's psalms, and avoid partaking of the Lords Supper, because they are not satisfied about their interest in Christ.

Though true believers have some assurance of salvation in saving faith itself, yet it is much weakened in many by this contrary doctrine and assaulted with many doubtings; and then other good qualifications must needs be low and weak together with it, and so obscure that it is very hard to discern them. How hard a thing then will it be for true believers to assure themselves, by the certain knowledge of their own sincerity, that they are in a state of grace already, which some say is the only assurance of faith? Some prescribe such marks and signs to distinguish sincerity from hypocrisy that believers cannot sufficiently try themselves by them, except they have more knowledge and experience than ordinary.

Thus many believers walk heavily in the bitterness of their souls, conflicting with fears and doubtings all their days. And this is the cause that they have so little courage and fervency of spirit in the ways of God, and that they so much mind earthly things, and are so afraid of sufferings and death; and if they get some assurance by the reflex act of faith, they often soon lose it again by sins and temptations. The way to avoid these evils is to get your assurance, and to maintain it, and renew it upon all occasions by the direct act of faith, by trusting assuredly on the name of the Lord, and staying yourself on your God, when you walk in darkness, and see no light in any of your own qualifications (Isa. 50:10). I doubt not but the experience of choice Christians will bear witness to this truth.

Chapter Eleven

Endeavour diligently to perform the great work of believing on Christ in a right manner, without any delay; and then also continue and increase in your most holy faith, that so your enjoyment of Christ, union and fellowship with Him, and all holiness by Him, may be begun, continued and increased in you.

Having already discovered to you the powerful and effectual means of a holy practice, my remaining work is to lead you to the actual exercise and improvement of them, for the immediate attainment of the end. And I think it may be clearly perceived by the foregoing directions that faith in Christ is the duty with which a holy life is to begin, and by which the foundation of all other holy duties is laid in the soul.

It is before sufficiently proved that Christ Himself, with all endowments necessary to enable us to a holy practice, is received actually into our hearts by faith. This is the uniting grace by which the Spirit of God knits the knot of mystical marriage between Christ and us, and makes us branches of that noble vine; members of that body, joined to that excellent head; living stones of that spiritual temple, built on the precious living corner-stone, and sure foundation; partakers of the bread and drink that came down from heaven and gives life to the world. This is the grace by which we pass from our corrupt natural state to a new holy state in Christ; also from death in sin to the life of righteousness, and by which we are comforted, that we so may be established in every good word and work.

If we put the question: 'What must we do that we work the works of God?' Christ resolves it, that we 'believe on Him whom He has sent' (John 6:28, 29). He puts us first on the work of believing, which is the work of God by way of eminency, the work of works, because all other good works proceed from it.

The first thing in the present direction is to put you upon the performance of this great work of believing on Christ and to guide you therein, for you are to consider distinctly four things contained in it.

1. The first is, you are to make it your diligent endeavour to perform the great work of believing on Christ. Many make little conscience of this duty. It is not known by natural light, as many moral duties are, but only by supernatural revelation in the gospel, and it is foolishness to the natural man. These are sometimes terrified with apprehensions of other sins and will examine themselves concerning them and, it may be, will write them down to help their memories and devotion. But the great sin of not believing on Christ is seldom thought of in their self-examinations, or registered in the large catalogues of their sins. And even those who are convinced that believing on Christ is a duty necessary to salvation do neglect all diligent endeavours to perform it: either because they account that it is a motion of the heart which may be easily performed at any time, without any labour or diligent endeavours; or, on the contrary, because they account it as difficult as all the works of the law, and utterly impossible for them to perform by their most diligent endeavours, except the Spirit of God work it in them by His mighty power; and that therefore it is vain for them to work until they feel this working of the Spirit in their hearts; or, because they account it a duty so peculiar to the elect, that it would be presumption for them to endeavour the performance of it until they know themselves to be elected to eternal life through Christ. I shall urge you to a diligent performance of this duty, notwithstanding all these impediments, by the following consideration. It is worthy of our best endeavours, as appears by the preciousness, excellency and necessity of it already discovered.

If the light of nature were not darkened in the matters of salvation, it would show us that we cannot ourselves find out the way of salvation, and would condemn those that despise that revelation of the way of salvation that God has given us in the gospel, declared in the Holy Scriptures. The great end of preaching the gospel is for the obedience of faith ( Rom. 1:5), that so we may be brought to Christ and all other obedience. Yea, the great end of all revealed doctrines in the whole Scriptures is to 'make us wise unto salvation by faith that is in Christ Jesus' (2 Tim. 3:15 ). The 'end of the law given by Moses, was for righteousness to every one that believes' ( Rom. 10:4); and Christ was that end for righteousness. The moral law itself was revealed in order to our salvation by believing on Christ; or else the knowledge of it had nothing availed fallen man that was unable to perform it. Therefore, they that slight the duty of believing, and account it foolishness, do in this way slight, despise and vilify the whole counsel of God revealed in the Scripture. The law and the gospel and Christ Himself are become of none effect to the salvation of such. The only fruit that such a one can attain to, by all the saving doctrines of the Scripture, is only some hypocritical moral duties, and slavish performances, which will be as filthy rags in the sight of God in the great day. However, many do not mind the sin of unbelief in their self-examinations, and write it not in their scrolls; yet let them know that this is the most pernicious sin of all. All the sins in their scrolls would not prevail in their condemnation, yea, they would not prevail in their conversation, were it not for their unbelief. This one sin prevailing makes it impossible for them to please God in any duty whatever (Heb. 11:6). If you will not mind this one main sin now, God will at last mind you of it with a vengeance, for 'he that does not believe on the Son, shall not see life; but the wrath of God abides on him' (John 3: 36). 'The Lord Jesus shall be revealed from heaven in flaming fire, taking vengeance on those that obey not the gospel of our Lord Jesus Christ' (2 Thess. 1:7, 8).

2. Believing on Christ is a work that will require diligent endeavour and labour for the performance of it. We must labour 'to enter into that rest, lest any man fall by unbelief' (Heb. 4:11). We must 'show diligence to the full assurance of hope to the end, that we may be followers of them who through faith and patience inherit the promises' (Heb. 6:11, 12). It is a work that requires the exercise of might and power, and therefore we have need to be 'strengthened with might by the Spirit in the inward man, that Christ may dwell in our hearts by faith' (Eph. 3:16, 17). 1 confess it is easy, pleasant and delicious in its own nature, because it is a motion of the heart, without any cumbersome bodily labour; and it is a taking Christ and His salvation as our own, which is very comfortable and delightful; and the soul is carried forth in this by love to Christ and its own happiness, which is an affection that makes even hard works easy and pleasant; yet it is made difficult to us by reason of the opposition that it meets with from our own inward corruptions, and from Satan's temptations.

It is no easy matter to receive Christ as our happiness and free salvation, with true confidence and lively affection, when the guilt of sin lies heavily on the conscience and the wrath of God is manifested by the Word and terrible judgements - especially when we have been long accustomed to seek salvation by the procurement of our own works, and to account the way of salvation by free grace foolish and pernicious; when our lusts incline us strongly to the things of the flesh and the world; when Satan does his utmost, by his own suggestions, and by false teachers, and by worldly allurements and terrors, to hinder the sincere performance of this duty.

Many works that are easy in their own nature prove difficult for us to perform in our circumstances. To forgive our enemies, and to love them as ourselves, is but a motion of the mind, easy to be performed in its own nature; and yet many that are convinced of their duty find it a hard matter to bring their hearts to the performance of it. It is but a motion of the mind to cast our care on God for worldly things, and rich men may think they can do it easily, but poor men that have great families find it a hard matter. That easy comfortable duty, which Moses exhorted the Israelites to, when Pharaoh, with his chariots and horsemen, overtook them at the Red Sea, 'Fear not; stand still, and see the salvation of the Lord, which He will show you today' (Exod. 14:13), was not easily performed.

The very easiness of some duties makes their performance difficult, as Naaman the Syrian was hardly brought to wash and be clean, because he thought it to be too slight and easy a remedy for the cure of his leprosy (2 Kings 5:12, 13). Even in this very case, people are offended at the duty of the believing on Christ, as too slight and easy a remedy to cure the leprosy of the soul; they would have some harder thing enjoined them to the attainment of so great an end as this everlasting salvation. The performance of all the moral law is not accounted work enough for this end (Matt. 19:17, 20). However easy the work of believing seems to many, yet common experience has shown that men are more easily brought to the most burdensome, unreasonable and inhuman observations - as the Jews and Christian Galatians were more easily brought to take upon their necks the yoke of Moses' law, which none were able to bear (Acts 15:10). The heathens were more easily brought to burn their sons and their daughters in the fire to their gods (Deut. 12:31). The Papists are brought more easily to their vows of chastity and poverty and obedience to the most rigorous rules of monastic discipline, to macerate and torture their bodies with fastings, scourges and pilgrimage, and to bear all the excessive tyranny of the papal hierarchy, in a multitude of burdensome superstitious and ridiculous devotions.

They that slight the work of faith for its easiness show that they were never yet made sensible of innumerable sins, and the terrible curse of the law and wrath of God they lied under, and of the darkness and vanity of their minds, the corruption and hardness of their hearts, and their bondage under the power of sin and Satan; and have not been truly humbled, without which they cannot believe in a right manner. Many sound believers have found by experience that it has been a very hard matter to bring their hearts to the duty of believing; it has cost them vigorous struggles and sharp conflicts with their own corruptions and Satan's temptations. It is so difficult a work that we cannot perform it without the mighty working of the Spirit of God in our hearts, who only can make it to be absolutely easy to us, and does make it easy, or allow it to be difficult, according as He is pleased to communicate His grace in various degrees to our souls.

3. Though we cannot possibly perform this great work in a right manner, until the Spirit of God work faith in our hearts by His mighty power, yet it is necessary that we should endeavour it; and that before we can find the Spirit of God working faith effectually in us, or giving strength to believe. We can perform no holy duty acceptably, except the Spirit of God work it in us; and yet we are not hereby excused from working ourselves, but we are the rather stirred up to the greater diligence: 'Work out your salvation with fear and trembling; for it is God that works in you both to will and to do of His good pleasure' (Phil. 2:12, 13). The way by which the Spirit works faith in the elect is by stirring them up to endeavour to believe. And this is a way suitable to the means that the Spirit uses, that is, the exhortations, commands and invitations of the gospel, which would be of no force, if we were not to obey them, until we find faith already wrought in us.

Neither can we possibly find that the Spirit of God effectually works faith, or gives strength to believe, until we act it; for all inward graces, as well as all other inward habits, are discerned by their acts, as seed in the ground by its springing. We cannot see any such things as love to God or man in our hearts before we act it. Children do not know their ability to stand on their feet until they have made trial by endeavouring to do so; so we know not our spiritual strength until we have learned by experience from the use and exercise of it.

Neither can we know, or assure ourselves absolutely, that the Spirit of God will give us strength to believe before we act faith; for such a knowledge and assurance, if it is right, is having faith itself in part, and whoever trusts on Christ assuredly for strength to believe by His Spirit, in effect, trusts on Christ for his own salvation, which is inseparably joined with the grace of saving faith. Though the Spirit works other duties in us by faith, yet He works faith in us immediately by hearing, knowing and understanding the Word: 'Faith comes by hearing, and hearing by the word of God' (Rom. 10:17 ). And, in the Word, He makes no absolute promise or declaration that He will work faith in this or that unbelieving. heart, or that He will give strength to believe to anyone in particular, or begin the work of believing in Christ, for faith itself is the first grace by which we have a particular interest in any saving promise. It is a thing hidden in the secret counsel and purpose of God concerning us whether He will give us His Spirit and saving faith until our election is discovered by our believing actually.

Therefore, as soon as we know the duty of believing, we are to apply ourselves immediately to the vigorous performance of the duty and, in so doing, we shall find that the Spirit of Christ has strengthened us to believe, though we know not certainly that He will do it beforehand. The Spirit comes indiscernibly upon the elect to work faith within them, like the wind that blows where it lists and none knows whence it comes, and where it goes, but only we hear the sound of it, and thereby know it when it is past and gone (John 3:8). We must therefore begin the work before we know that the Spirit does, or will work in us savingly; and we shall be willing to set on the work, if we are Christ's people, for 'Your people shall be willing in the day of Your power' (Ps. 110:3). It is enough that God discovers to us beforehand in the gospel what faith is, and the ground we have to believe on Christ for our own salvation; and that God requires this duty of us, and will help us in the performance of it, if we apply ourselves heartily to it: 'Fear not, I command you; be strong, and of good courage' (Josh. 1:6). 'Arise, and be doing, and the Lord will be with you' (1 Chron. 22:16 ). Therefore, whoever receives this gospel discovery as the Word of God, in hearty love, is taught by the Spirit, and will certainly come to Christ by believing (John 6:45). Everyone that receives it not despises God, makes Him a liar and deserves justly to perish for his unbelief.

4. Though the Spirit works saving faith only in the elect, and others do not believe because they are not of Christ's sheep (John 10:26), and on that account it is called the faith of God's elect (Titus 1:1); yet all that hear the gospel are obliged to the duty of believing, as well as to all the duties of the moral law, and that before they know their own particular election, and they are liable to condemnation for unbelief, as well as for any other sin: 'He that does not believe is condemned already, because he has not believed on the name of the only begotten Son of God' (John 3:18). The apostle Paul shows that the elect Israelites obtained salvation, and the rest that were not elected were blinded; and yet even these were broken off from the good olive tree, because of their unbelief (Rom. 11:7, 20).

We cannot have a certain knowledge of our election to eternal life before we do believe; it is a thing hidden in the unsearchable counsel of God, until it be manifest by our effectual calling and believing on Christ. The apostle knew the election of the Thessalonians by finding the evidence of their faith that the gospel came to them, 'not in word only, but also in power, and in the Holy Ghost, and in much assurance,' and that they had 'received the word in much affliction, with joy in the Holy Ghost' (1 Thess. 1:4, 5, 6). We are to see our calling, if we would find that out that God has chosen us (1 Cor. 1:26, 27). Therefore, we must believe on Christ before we know our election, or else we shall never know it, and shall never believe.

And it is no presumption for us to trust confidently on Christ for everlasting life, before we have any good evidence of our election, because God, that cannot lie, has made a general promise 'that whoever believes on Him, shall not be ashamed', without making the least difference among them that perform this duty (Rom. 10:11, 12). The promise is as firm and sure to be fulfilled as any of God's decrees and purposes, and therefore it is a good and sufficient ground for our confidence. It is certain that all that the Father has given to Christ, by the decree of eternal election, shall come to Christ; and it is as really certain that Christ will in no wise cast out any that come to Him, whosoever he is (John 6:37). And we need not fear that we shall infringe God's decree of election by believing on Christ confidently for our salvation, before we know what God has decreed concerning us, for, if we believe, we shall at last be found among the number of the elect and, if we refuse to believe, we shall thereby wilfully sort ourselves among the reprobates, 'that stumble at the word, being disobedient, whereunto also they are appointed' (1 Peter 2:8).

I shall add further that, though we have no evidence of our particular election before we believe, yet we are to trust on Christ assuredly to make it evident to us, by giving us that salvation which is the peculiar portion of the elect only. All spiritual saving blessings, with which God blesses His people in Christ, are the peculiar portion of them whom God has chosen in Christ before the foundation of the world (Eph. 1:3, 4); yet we must necessarily trust on Christ for those saving blessings, or have none at all. We are to pray in faith, nothing doubting, that God will 'remember us with the favour that He bears to His people; that we may see the good of His chosen, and glory with His inheritance' (Ps. 106: 4, 5). Therefore we are to trust assuredly on God that He will deal with us as His chosen people.

Thus it appears that it is not presumption, but your bounden duty, to apply yourselves to the great work of believing on Christ for salvation, without questioning at all beforehand whether you are elected or no: 'Secret things belong to God, but those things that are revealed, belong to us, that we may do them' (Deut. 29:29).

The second thing directed to is that you shall endeavour for a right manner of performing this duty. This is a point of great concernment, because the want of it will render your faith ineffectual to sanctification and salvation. The great duty of love, which is the end of the law, and the principal fruit of sanctification, must flow from faith unfeigned (1 Tim. 1:5). There is a feigned faith, that does not really receive Christ into the heart, and will not produce love, or any true obedience, such as Simon Magus had (Acts 8:13, 23), for, notwithstanding his faith, he was in the 'gall of bitterness, and in the bond of iniquity'; and such as those Jews had, to whom Christ would not commit Himself, who did not confess Him, lest they should be put out of the synagogue (John 2:24; 12:42); and such as the apostle James speaks of: 'What does it profit, my brothers, if a man say he has faith, and has no works? Can that faith save him? The devils also believe and tremble' (James 2:14, 19). Take heed, therefore, lest you deceive your souls with a counterfeit faith, instead of the precious faith in God's elect.

The way to distinguish the one from the other is by considering well what is the right manner of that believing which is effectual to salvation. Hypocrites may perform the same works for the matter, with true saints, but they are defective in the manner of performance, wherein the excellency of the work does chiefly consist. One great reason why 'many seek to enter in at the strait gate, and are not able' (Luke 13:24 ) is because they are ignorant and defective in the right manner of acting this faith by which they are to enter. Now I confess that God is only able to guide us effectually in the right way of believing. And we have this great consolation, when we see our own folly and proneness to mistake our way, and if we heartily desire and endeavour to believe on Grist aright, we may confidently trust on Christ to guide us. God has promised that the wayfaring men, though fools, shall not err in the way of holiness; and that He will 'teach sinners in the way. The meek will He guide in judgement, and the meek will He teach His way' (Ps. 25:8, 9); and He commands them that lack wisdom to ask it of God in faith, nothing doubting (James 1:5, 6). But, however, we are to know that God guides us only according to the rule of His Word; and we must endeavour to learn the right way of believing out of the Word, or else we are not able so much as to trust rightly on God for guidance and direction in this great work.

To help you here, I have given you before in this treatise a description of saving faith, and have shown that it contains two acts in it: the one is believing the truth of the gospel; the other is believing on Christ as revealed and freely promised to us in the gospel, for all His salvation. Now, your great endeavour must be to perform both these acts in a right manner, as I shall show concerning each of them in particular.

In the first place, you are highly concerned to endeavour for a right belief in the truth of the gospel of Christ, that so you may be well furnished, disposed and encouraged to believe on Christ, as revealed and promised in the gospel. In this way you are to remove all discomfortable thoughts and objections of Satan and your own conscience, and to overcome all corrupt inclinations that hinder a cheerful embracing of Christ and His salvation. It is found by experience that when any fail in the second act of faith, the reason of the failing is commonly some defect in this first act. There is some false imagination or other in them, contrary to the belief of the truth of the gospel, which is a stronghold of sin and Satan that must be pulled down before they can receive Christ into their hearts by believing on Him. If they knew the name of Christ, as He is discovered in the gospel, and judged aright of the truth and excellency of it, they would not fail to put their trust in Him. And we are in great danger of entertaining such false imaginations, and to account many truths of the gospel strange paradoxes, yea, foolish and pernicious, because of our ignorance, selfconceitedness, guilty consciences, corrupt affections and manifold errors, with which our judgements are prepossessed in matters of salvation; and because Satan labours to beguile us, as he did Eve, 'through his subtilty, to corrupt our minds from the simplicity of the gospel that is in Christ' (2 Cor. 11:3). 1 shall therefore give you some particular instructions. that are of greatest moment to prevent such defects as we are most liable to in the first act of our faith.

1. You must believe with a full persuasion that you are a child of wrath by nature, as well as others, fallen from God by the sin of the first Adam; dead in trespasses and sins, subject to the curse of the law of God, and to the power of Satan, and to insupportable misery to all eternity; and that you cannot possibly procure your reconciliation with God, or any spiritual life and strength to do any good work, by any endeavouring to get salvation according to the terms of the legal covenant; and that you cannot find any way to escape out of this sinful and miserable condition by your own reason and understanding, without supernatural revelation, nor be freed from it, except by that infinite power that raises the dead. We must not be afraid, as some are, to know our own vileness and sinfulness, neither must we be willing to think ourselves better than we are, but must be heartily desirous and glad to know the worst of our own condition; yea, when we have found out the worst that we can of ourselves, we must be willing to believe that our hearts are deceitful, and desperately wicked, beyond all that we can know and find out (Jer. 17:9). This is all necessary to work in us true humiliation, self-despair and self-loathing, that we may highly esteem, and earnestly seek the salvation of Christ as the one thing necessary. It makes us sick of sin, and sensible of our need of the great Physician, and willing to be ordered according to any of His prescriptions, whatever we suffer, rather than to follow our own wisdom (Matt. 9:12). It was for want of this humiliation that the scribes and Pharisees were not so forward to enter into the kingdom of heaven as the publicans and harlots (Matt. 21:31 ).

2. You are to believe assuredly that there is no way to be saved without receiving all the saving benefits of Christ: His Spirit as well as His merits, sanctification as well as remission of sins, by faith.

It is the ruin of many souls that they trust on Christ for the remission of sins, without any regard to holiness; whereas these two benefits are inseparably joined in Christ, so that none are freed from condemnation by Christ, but those that are enabled to walk holily, that is, 'not after the flesh, but after the Spirit' (Rom. 8:1). It is also the ruin of souls to seek only remission of sins by faith in Christ, and holiness by our endeavours, according to the terms of the law; whereas we can never live to God in holiness, except we be dead to the law, and live only by Christ living in us by faith. That faith which receives not holiness, as well as remission of sins from Christ, will never sanctify us, and therefore it will never bring us to heavenly glory (Heb. 12:14 ).

3. You are to be fully persuaded of the all-sufficiency of Christ for the salvation of yourself, and of all that believe on Him; that His blood cleanses from all sin (1 John 1:7). Though our sins be never so great and horrible, and continued in ever so long, yet He is able to deliver from the body of death, and mortify our corruptions, be they never so strong.

We find in Scripture that abominable wicked persons have been saved by Him: idolaters, adulterers, effeminate, covetous, drunkards, extortioners, etc. (1 Cor. 6:9, 10); such as have sinned against the light of nature, as the heathens, and the light of Scripture, as the Jews; such as have denied Christ, as Peter, and persecuted and blasphemed Him, as Paul. Many that have fallen into great sins are ruined for ever, because they do not account the grace of Christ sufficient for their pardon and sanctification, when they think they are gone, and past all hope of recovery, that their 'sins are upon them, and they pine away in them, how shall they live? (Ezek. 33:10). This despair works secretly in many souls, without much trouble and horror, and makes them careless of their souls and true religion. The devil fills some with horrid, filthy, blasphemous thoughts, on purpose that they may think their sins too great to be forgiven; though commonly such thoughts are the least of the sins of those that are pestered with them, and rather the devil's sin than theirs, because they are hurried into them sore against their wills; but, if their hearts be somewhat polluted within them, Christ testifies that 'all manner of sin and blasphemy shall be forgiven, except the blasphemy against the Holy Ghost' (Matt. 12:31). And as for those that are guilty of blasphemy against the Holy Ghost, the reason why they are never forgiven is not because of any want of sufficiency in the blood of Christ, or in the pardoning mercy of God; but because they never repent of that sin, and never seek to God for mercy through Christ, but continue obstinate until death; for the Scripture testifies that 'it is impossible to renew them again unto repentance' (Heb. 6:5, 6). So that the merits of Christ are sufficient for all that seek to Him for mercy by believing.

There are others that despair of ever getting any victory over their lusts, because they have formerly made many vows and resolutions, and have used many vigorous endeavours against them in vain. Such are to persuade themselves that the grace of Christ is sufficient for them, when all other means have failed, as the woman that had the issue of blood, and was nothing bettered, but rather grew worse by any remedies that physicians could prescribe, yet persuaded herself that, if she might but touch the clothes of Christ, she should be whole (Mark 5:25-28). Those that despair, by reason of the greatness of their guilt and corruption, do greatly dishonour and undervalue the grace of God, His infinite mercy and the infinite merits of Christ's blood and power of His Spirit, and deserve to perish with Cain and Judas. Abundance of people, that give up themselves to all licentiousness in this wicked generation, lie under secret despair, which makes them so desperate in swearing, blaspheming, whoring, drunkenness and all manner of wickedness. How horrid and heinous soever our sins and corruptions have been, we should learn to account them a small matter in comparison to the grace of Christ, who is God as well as man, and offered up Himself by the eternal Spirit as a sacrifice of infinite value for our salvation, and can create us anew as easily as He created the world by a word speaking.

4. You are to be fully persuaded of the truth of the general free promise, in your own particular case, that if you believe on Christ sincerely, you shall have everlasting life, as well as any other in the world, without performing any condition of works to procure an interest in Christ, for the promise is universal: 'Whoever believes on Him, shall not be ashamed' (Rom. 9:33), without exception. And, if God exclude you not, you must not exclude yourselves, but rather conclude peremptorily that, how vile, wicked and unworthy you are, yet, if you come, you shall be accepted as well as any others in the world. You are to believe that great article in the Creed, the remission of sins, in your own case, when you are principally concerned, or else it will little profit you to believe it in the case of others. This is that which hinders many broken wounded spirits from coming to the great Physician, when they are convinced of the abominable filthiness of their hearts, that they are dead in sin, without the least spark of true grace and holiness in them. They think that it is in vain for such as they are to trust on Christ for salvation, and that Christ will never save such as they are. Why so? They can be but lost creatures at worst, and Christ came to seek them that are lost. If they who are dead in sin cannot be saved, then all must despair and perish, for none have any spiritual life until they receive it by believing on Christ.

Some think themselves to be worse than others, and that none have such wicked hearts as they, and though others be accepted, yet they shall be rejected. But they should know that 'Christ came to save the chief of sinners' (1 Tim. 1:15 ); and that the design of God is to 'show the exceeding riches of His grace in our salvation' (Eph. 2:7), which is most glorified by pardoning the greatest sinners. And it is but our ignorance to think ourselves like nobody, for all others, as well as we, are naturally 'dead in trespasses and sins'; their 'mind is enmity to God, and is not subject to His law, nor indeed can be' (Rom. 8:7); and 'every imagination of the thoughts of their hearts are only evil,' and continually so (Gen. 6:5); they have all the same corrupt fountain of all abominations in their hearts, though we may have exceeded many others in several actual sins.

Others think that they have out stayed their time, and therefore now they should find no pace for repentance, though they should seek it carefully with tears (Heb. 12:17). But, 'Behold, now is the accepted time; behold, now is the day of salvation' (2 Cor. 6:2), even as long as God calls on you by the gospel. And, although Esau was rejected, who sought rather the earthly than the spiritual blessings of the birthright, yet they shall not be rejected that seek the enjoyment of Christ and His salvation as their only happiness. If you come into Christ's vineyard at the eleventh hour of the day, you shall have your penny, as well as those that came early in the morning, because the reward is of grace, and not of merit (Matt. 20:9, 10). And here you must be sure to believe steadfastly that Christ and all His salvation is bestowed as a free gift upon those that do not work to procure any right or title to Him, or meetness or worthiness to receive Him, but only 'believe on Him that justifies the ungodly' (Rom. 4:5). If you put any condition of works, or good qualifications between yourselves and Christ, it will be a partition-wall which you can never climb over.

5. You are to believe assuredly that it is the will of God you should believe in Christ, and have eternal life by Him, as well as any other; and that your believing is a duty very acceptable to God; and that He will help you, as well as any other, in this work, because He calls and commands you by the gospel to believe in Christ. This makes us to set cheerfully upon the work of believing, as when Jesus commanded the blind man to be called, they said unto Him, 'Be of good comfort, rise; He calls you' (Mark 10:49). A command of Christ made Peter walk on the water (Matt. 14:29 ). And here we are not to meddle with God's secret of predestination; or the purpose of His will in His gracious invitations and commands, by which we are required to believe on Christ. This will of God is confirmed by His oath: 'As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; turn, turn from your evil ways; for, why will you die, O house of Israel?' (Ezek. 33:11.) Christ testifies that He 'would often have gathered the children of Jerusalem, even as a hen gathers her chickens under her wings, and they would not' (Matt. 23:37 ). And the apostle Paul testifies that 'God will have all men to be saved', etc. (1 Tim. 2:4).

You are to reject and abandon all thoughts that are contrary to this persuasion. What if few be saved? Thy salvation will not make the number too great, for few will follow you in the duty of believing. What if the wrath of God be revealed from heaven against you in many terrible judgements, and the Word and your own conscience condemn you, and Christ seem to reckon you no better than a dog, as He did the woman of Canaan? (Matt. 15:26.) You are to make a good interpretation of all these things, that the end of them is to drive you to Christ, as this was the end of the curses of the law and all the terrible dispensations of them (Rom. 10:4). If a prophet or an angel from heaven were sent of God on purpose to declare that the sentence of everlasting damnation is declared against you, it would be your duty to believe that God sent him to give you timely warning for this very end, that you might believe and turn to God by faith and repentance. Jeremiah prophesied against the Jews that God would 'pluck them up, pull them down, and destroy them for their sins'; yet he himself taught them, 'if they turned from their evil ways, God would repent him of the evil' (Jer. 18:7, 8, 11). Jonah preached nothing but certain destruction to Nineveh , to be executed upon them within forty days (Jonah 3:4); yet the intent of that terrible message was that those heathenish people might escape destruction by repentance.

The most absolute and peremptory denunciations of divine vengeance against us, while we are in this world, must be always understood with a secret reserve of salvation for us, upon our faith and repentance. And we are to account that the reason why God so terribly denounces His judgements against us by His Word is that we may escape them by flying for refuge to His free mercy in Christ.

Take heed of fostering any thoughts that God has absolutely decreed to show no saving mercy to you, or that you have already committed the unpardonable sin, or that it is in vain for you to attempt the work of believing, because God will not help you in it. If such thoughts prevail in your hearts, they will do you more hurt than the most blasphemous thoughts that terrify you, or any the grossest abominations that ever you were guilty of, because they obstruct your believing on Christ for salvation. 'The Spirit and the Bride say, Come.' Christ says, 'Whoever will, let him take the water of life freely' (Rev. 22:17). Therefore, we are to abandon all thoughts that hinder our coming to Christ, as very sinful and pernicious, arising in us from our own corruptions and Satan's delusions, and utterly opposite to the mind of Christ, and teachings of His Spirit.

And what ground can we have to entertain such unbelieving thoughts? Has God made us of His privy council, that we should be able to know that God has decreed us to damnation, before it be manifest by our final unbelief and impenitence? As for the unpardonable sin, it consists 'in renouncing the way of salvation by Christ with the whole heart, after we have attained to the knowledge of it, and are convinced of the truth of it by the gospel'. It is the sin that the Christian Hebrews would have been guilty of, if they had revolted from Christianity to the religion of the unbelieving Jews that accounted Christ to be an impostor, and were most rancorous persecutors of Him and His ways (Heb. 6:4, 5). They that have committed that sin continue implacable, malicious enemies to Christ and His ways to the end, without any repentance. Therefore, if you can but find that you desire seriously to get an interest in Christ, and to be better Christians than you are, if you be troubled and grieved that your hearts and lives are so wicked, and that you want faith, love and true obedience, yea, if your hearts are not maliciously bent to persecute the gospel, and prefer atheism, licentiousness or any false religion before it, you have no cause to suspect yourselves to be guilty of this unpardonable sin.

6. Add to all these a full persuasion of the incomparable glorious excellency of Christ, and of the way of salvation by Him. You are to esteem the enjoyment of Christ as the only salvation and true happiness, and such happiness as has in it unsearchable riches of glory, and will make our cup to run over with exceeding abundance of peace, and joy, and lory, to all eternity. We 'must account all things but loss or the excellency of the knowledge of Christ Jesus our Lord' etc. (Phil. 3:8). Such a persuasion as this will allure and incline your wills and affections to choose and embrace Christ as the chief good, and never to rest satisfied without the enjoyment of Him, and to reject everything that stands in competition with Him, or the enjoyment of Him. Christ is precious in the esteem of all true believers (1 Peter 2:7). Their high esteem of His incomparable preciousness and excellency induces them to sell all, that they may buy this pearl of great price (Matt. 13:46). This makes them say, 'Lord, evermore give us this bread, that comes down from heaven, and gives life to the world. Lord, to whom shall we go? You have the words of eternal life' (John 6:33 , 34, 68). 'Because of the favour of His good ointments, His name is as ointment poured forth; therefore do the virgins love Him' (S.of S. 1:3). They are sick of love to Him, because He is, in their eyes, the chiefest among ten thousand (S. of S. 5:8, 10).

As the glory of God, that appeared in the wonderful beauty of the temple and in the wisdom and glory of Solomon, drew worshippers to God from the utmost parts of the earth, so the unparalleled excellency of Christ, which was prefigured by the glory of Solomon and the temple, more powerfully draws believers in these gospel days. The devil, who is the god of this world, knows how necessary it is for our salvation to discern all the glory and excellency of Christ and, therefore, where the gospel is preached, he makes it his great work to eclipse the glory of Christ in the ministry and to blind the minds of the people, 'lest the light of the glorious gospel of Christ should shine into them' (2 Cor. 4:4). One that is convinced of the truth of the gospel may be averse to the embracing of it until he see also the goodness of it, that Christ is altogether lovely and excellent.

I come now to 'the second principal act of faith by which Christ Himself, and His Spirit, and all His saving benefits, are actually received into the heart, which is believing on Christ, as revealed and freely promised to us in the gospel, for all His salvation'. The Spirit of God habitually disposes and inclines our heart to a right performance of this act, by enabling us to perform the first act, according to the former instructions, by believing assuredly those great things of the gospel by which we are delivered into a form of doctrine (Rom. 6:17), which we are to obey from our hearts, and to follow as our pattern in the manner of our acting faith in Christ for salvation. Therefore, I need only exhort you briefly to act your faith in Christ according to that form and pattern, in which you have been already so largely instructed.

You are to believe in Christ as alone sufficient, and all sufficient for your happiness and salvation, despairing altogether of any attainment of happiness by our own wisdom, strength, works of righteousness, or any fleshly, worldly confidences whatever. We must be as dead people to all other confidences, and account them to be loss for Christ, according to the example of the blessed apostle (Phil. 3:3, 7, 8). We must not be grieved that we have nothing to trust upon besides Christ for our salvation; but rather we are to rejoice that we need nothing else, and that we have a sure foundation to rely on, incomparably better than any other that can be imagined. And we must resolve to cast the burden of our souls wholly on Christ, and to seek salvation no other way, whatever becomes of us.

If the cripple lay not the whole weight of his body upon a strong staff, but part of it upon a rotten one, he is like to receive a fall. If the swimmer will not commit his body wholly to the water to bear him up, but catch at weeds, or struggle to feel out ground, he may sink to the bottom. Christ will be all our salvation, or nothing. If we seek to be saved any other way, as the Galatians did by circumcision, Christ will profit us nothing (Gal. 5:2).

You are also to receive Christ merely as a free gift, given to the chief of sinners, resolving that you will not perform any conditions to procure yourselves a right and title to Him, but that you will come to Him as a lost sinner, an ungodly creature, trusting on 'Him that justifies the ungodly', and that you will 'buy Him without money ', and 'without any price' whatever (Rom. 4:5; Isa. 55:2) Look not on your faith or love, or any good qualifications in yourselves, as the grounds of your trusting in Christ, but only to the free grace and loving-kindness of God in Christ: 'How excellent is your loving-kindness, O God! therefore the children of men put their trust under the shadow of Your wings'

(Ps. 36:7). For if you make your own faith, love or good qualifications to be your first and principal foundation, and you build Christ on them, instead of building all on Christ, you invert the order of the gospel, and Christ will profit you nothing.

Another thing to be observed diligently is that you must come to Christ for a new holy heart and life and all things necessary for this, as well as fr deliverance from the wrath of God and the torments of hell. You must also come to Him with an ardent love and affection to Him, and esteem Him better than a thousand worlds, and the only excellent portion, loathing and abhorring yourself as a vile, sinful and miserable creature, and accounting all things dung in comparison of His excellency; that you may be able to say from the bottom of your heart, 'Whom have I in heaven but You? There is none on earth that I desire besides You' (Ps. 73:25).

Lastly, you must endeavour to draw near with 'full assurance of faith' (Heb. 10:22 ), trusting on Christ confidently for your own particular salvation, upon the account of that general promise 'that whoever believes on Christ shall not be ashamed' (Rom. 9:33 ). You must check yourselves for all doubtings, fears, staggerings, concerning your own salvation by Christ, saying with the psalmist, 'Why are you cast down, O my soul? and why are you disquieted within me?' etc. (Ps. 42: 11).

The third thing contained in this direction is the avoiding all delay in the performance of this great work of believing in Christ. Until we have performed it, we continue under the power of sin and Satan and under the wrath of God, and there is nothing between hell and us besides the breath of our nostrils. It is dangerous for Lot to linger in Sodom , lest fire and brimstone come down from heaven upon him. The man-slayer must flee with all haste to the city of refuge, 'lest the avenger of blood pursue him, while his heart is hot, and slay him' (Deut. 19:5, 6). We should make haste, and not delay, to keep God's commandments' (Ps. 119:60), and 'flee for refuge to the hope set before us' (Heb. 6:18 ). And God commands us to flee thus by faith, without which it is impossible to please God in other duties. The work is of such a nature that it may be performed .as soon as you hear the gospel. 'As soon as they hear of me, they shall obey me'

(Ps. 18:44). 'As soon as Zion travailed she brought forth her children' (Isa. 66:8). We have many examples of those that received the Word by faith at the first hearing of it. Three thousand were added to the church on the very same day wherein Peter first published the gospel in Jerusalem (Acts 2: 41 ). So many Jews and Gentiles were converted at the first hearing of the apostle Paul at Antioch (Acts 13:48 ). The jailer and all his house believed, and were baptized, the same night in which Paul first preached to them (Acts 16: 33 , 34). The gospel came at first to the Thessalonians, 'not in word only, but in power, and in the Holy Ghost' (1 Thess. 1:5, 6). If God open the hearts of His people to attend diligently, they may be instructed in the knowledge of the gospel by one brief sermon sufficiently to begin the practice of saving faith. And, when they know their duty, God requires immediate performance, without allowing us the least respite in the state of unbelief.

When Satan cannot prevail with people to reject wholly the duty of believing, his next attempt for the rum of their souls is to prevail with them at least to delay and shift off the performance of it, from time to time, by several false reasonings and imaginations which he puts into their minds. The most ignorant and sensual are easily prevailed with to deter this duty, until they have taken their fill of the pleasure, profits and honours of this world, and are summoned to prepare for another world by infirmities, age, sickness, praying and hoping that a large time of repentance will be granted unto them before they die. But such delays show that they are really unwilling to repent and believe, until they are forced by necessity, and that they prefer the pleasures, profits and honours of the world above God, and Christ, and their own souls. Thus they unfit themselves more and more for this great duty by their customary walking in sin, and by misspending the precious time of their health and strength, which is most meet for the performance of this great work. They highly provoke God never to give them time or grace to repent of it.

Others imagine that, after they have heard the gospel of salvation by Christ, they may lawfully defer the believing it until they have sufficiently examined the truth of some other different doctrine, or until God be pleased to afford them some other means to assure them fully of the truth of the gospel. Thus they that are called 'seekers' misspend the day of grace, 'ever learning, but never coming to the knowledge of the truth' (2 Tim. 3:7). But the truth of the gospel so clearly evidences itself by its own light that, if people do not wilfully shut their eyes, or blind themselves by their own pride, and love their lusts, they would easily perceive that it is the truth of God, because the image of His grace, mercy, power, justice and holiness appears manifestly engraven upon it. It is a sign people are proud when they consent not to the words of our Lord Jesus Christ, and to the 'doctrine which is according to godliness' (1 Tim. 6:3). If they were humble and sincerely inclined to do the will of God, they would 'know whether the doctrine is of God, or no' (John 7:17 ); they would quickly be persuaded of the truth by Moses and the prophets, Christ and the apostles, spoken to them in the Scripture. And if they will not hear them, neither will they be persuaded though one rose from the dead, or whatever other miracle be wrought to confirm the divine authority of the gospel (Luke 16:31 ).

Another sort of people there are that delay the great work of believing, to the rum of their souls, resting in an attendance upon the outward means of grace and salvation, instead of any endeavours to receive Christ by faith, though they be convinced of the truth of the gospel. This they call waiting upon God at the doors of His grace and salvation, in the use of means appointed by Him, and sitting under the droppings of the sanctuary. But let them know that this is not the right waiting on God required in Scripture. It is rather disobedience to God, and to the means of His appointment, who requires that we should be 'doers of the word, and not hearers only, deceiving ourselves' (James 1:22), and that we should come in to the spiritual feast (Luke 14:23), and not only stand at the door, or sit under the droppings of the house of God, lest Christ repute us no better than eavesdroppers. That holy waiting on the Lord commended to us in Scripture is ever accompanied with believing and hoping in the Lord, and depends thereon: 'I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord; be of good courage, and He shall strengthen your heart; wait, I say, on the Lord' (Ps. 27: 13, 14). 'It is good that a man should both hope, and quietly wait for the salvation of the Lord' (Lam. 3:26 ).

What is it that these deluded ones wait for, before they perform the duty of believing? Is it for more knowledge of the gospel? The way to increase your knowledge, as well as any other talent, is to make use of what you have received already. Believe heartily on Christ for all your salvation, according to that little knowledge of the gospel which you have, and you will have an interest in the promise of knowledge contained in the new covenant: 'They shall all know me, from the least to the greatest of them, says the Lord' (Jer. 31:34). Is it for the appointed time of your conversion that you wait? Then you wait as those impotent folk that lay at the pool of Bethesda , waiting for the season when the angel will come down and move the water. Know, then, that if you enter into Christ now by faith, you shall find in Him waters of life, and the Spirit moving them for the healing and .quickening of your soul. God has appointed, by His work, that it shall be your duty to endeavour that the present time shall be the time of your conversion: 'As the Holy Ghost says, Today, if you will hear His voice, do not harden your heart' (Heb. 3:7, 8). And you shall never know at what time God has purposed, in His secret council, to give faith to you, until you actually believe.

Do you wait for any manifestations or flowings in of God's saving love to your soul? Then the way to obtain it is to believe that the 'God of hope may fill you with all joy and peace in believing' (Rom. 15:13 ). You have sufficient manifestation of God's love to your soul by the free promises of life and salvation by Christ. Do but 'trust on the name of the Lord, and stay upon your God', when you 'walk in darkness, and see no light' of sensible comforts any other way, otherwise you wait for comforts in vain, and this shall 'you have at the Lord's hand, you 'shall lie down in sorrow' (Isa. 50:10, 11).

Do you wait for any qualifications to prepare you for the work of believing? If they be good and holy qualifications, you cannot have them before faith, but they are rather included in the nature of faith, or they are fruits of it - as has been largely proved. If they be bad and sinful, it is strange that any should wait for them, and yet no more strange than true. Some foolishly wait to be terrified with a sense of God's wrath, and despairing thoughts, and these they call the pangs of the new birth; though, in their own nature, they are rather the pangs of spiritual death, and bring forth hatred to God, rather than holiness, and, therefore, we should strive to prevent them by believing God's love in Christ, rather than to wait for them. It is true, God makes these despairing thoughts, as well as other sins, work for good to them that are delivered from them by faith in Christ; they are moved thereby to hate sin, and to prize Christ the more and the comforts of His gospel, and to loathe and abhor themselves; yet many are brought to Christ without them, by God's giving them the knowledge of their own sins and of Christ's salvation together. Several examples of these were above-mentioned, who received the Word with joy at the first hearing of it. And we must not desire or wait for any evil or sin, such as these despairing thoughts are, that good may come of it; neither should we expect to be worse before we be better, when we may and ought to be better presently, by believing on Christ.

The fourth thing in the direction is that we should continue and increase in the most holy faith. And that we may, we must not think that, when we have once attained to the grace of saving faith, and thereby are begotten anew in Christ, our names are up in heaven, and therefore we may be careless, but, as long as we continue in this life, we must endeavour to continue in the faith, grounded and settled, not moved away from the hope of the gospel (Col. 1: 23); and to 'hold the beginning of our confidence, and rejoicing of hope steadfast unto the end' (Heb. 3:6, 14); and to 'build up ourselves in our most holy faith' (Jude 20), 'abounding therein with thanksgiving' (Col. 2:7). Though we receive Christ freely by faith, yet we are but 'babes in Christ' (1 Cor. 3:1). And we must not account that we have 'already attained, or are already perfect' (Phil. 3:12, 13); but we must strive to be more rooted and built up in Him, until 'we come unto a perfect man, unto the measure of the state of the fullness of Christ' (Eph. 4:13 ).

If the new nature be really in us by regeneration, it will have an appetite to its own continuance and increase until it come to perfection, as the new-born babe (1 Peter 2:2). And we are not only to receive Christ and a new holy nature by faith, but also to live and walk by it, and to 'resist the devil', and to 'quench all his fiery darts' by it; and also to ' grow in grace', and to 'perfect holiness in the fear of God'; for we 'are kept by the mighty power of God through faith unto salvation' (1 Peter 1:5). As all our Christian warfare is the good fight of faith (1 Tim. 6:12), all spiritual life and holiness continue, grow or decay in us, according as faith continues, grows or decays in us, but when this faith begins to sink by fears and doubtings, the man himself begins to sink together with it (Matt. 14: 29-31). Faith is like the hand of Moses; while it is held up, Israel prevails; when it is let down, Amalek prevails (Exod. 17:11 ). This continuance and growth in faith will require our labour and industry as well as the beginning, though we are to ascribe the glory of all to the grace of God in Christ, who is the finisher, as well as the author of it (Heb. 12:2).

The church meets with great difficulties in her marching through the wilderness of this world to the heavenly Canaan, as well as in her first deliverance from Egyptian bondage; yea, we often meet with greater difficulties in going to perfection than we did in the beginning of the good work, the wisdom and mercy of God so ordering it that we should be exercised with the sharpest dispensations of providence, and the fiercest assaults of our own corruptions, and Satan's temptations, after we have grace given to us to stand in the evil day.

You must therefore endeavour to continue and go on in the same right manner as I have taught you to begin this great work of believing in Christ, that your faith may be of the same nature from the beginning to the end, though it increase in degrees, for our faith is imperfect and joined with much unbelief in this world and we have need to pray still, 'Lord, I believe; help my unbelief' (Mark 9:24), and therefore we have need to strive for more faith, that we may receive Christ in greater perfection. If you find that your faith has produced good works, you should thereby increase your confidence in Christ, for salvation by His mere grace. But take heed of changing the nature of your faith, from trusting on the grace and merits of Christ, to trusting on your own works, according to the popish doctrine 'that our first justification is by grace and faith only, but our second justification is only by works'.

Beware also of trusting on faith itself, as a work of righteousness, instead of trusting on Christ by faith. If you do not find that your believing in such a right manner as I have described does produce such fruits of holiness as you desire, you ought not to diminish, but rather to increase your confidence in Christ, knowing that the weakness of your faith hinders its fruitfulness. And the greater your confidence is concerning the love of God to you in Christ, the greater will be your love to God and to His service. If you fall into any gross sin, after the work is begun in you, as David and Peter did, think not that you must cast away your confidence and expect nothing but wrath from God and Christ, and that you must refuse to be comforted by the grace of Christ, at least for some time; for thus you would be the more weak, and prone to fall into other sins; but rather strive to believe more confidently that you have 'an Advocate with the Father, Jesus Christ the righteous', and that 'He is the propitiation for our sins' (1 John 2:1, 2). And let not the guilt of sin stay at all upon your conscience, but wash it away with all speed in the fountain of Christ's blood, which is opened for us, that it may be ready for our use on all such incident occasions; that so you may be humbled for your sins in a gospel way, and may hate your own sinfulness, and be sorry for it with godly sorrow, out of love to God. Peter might have been ruined for ever by denying Christ, as Judas was by betraying Him, if Peter s fait had not been upheld by the prayer of Christ (Luke 22: 31, 32).

If a cloud be cast over all your qualifications, so that you can see no grace at all in yourselves, yet still trust on Him that justifies the ungodly, and came to seek and to save them that are lost. If God seems to deal with you as an enemy, bringing on you some horrible affliction, as He did upon job, beware of condemning your faith and its fruits, as if they were not acceptable to God, but rather say, 'Though He slay me, yet will I trust in Him; but I will maintain mine own ways before Him' (Job 13:15). Strive to keep and to increase faith by faith, that is, by acting faith frequently, by trusting on God to keep and to increase it, 'being confident, that He which has begun a good work in you, will perform it until the day of Jesus Christ' (Phil. 1:6).

Chapter Twelve

Make diligent use of your most holy faith for the immediate performance of the duties of the law, by walking no longer according to your old natural state, or any principles or means of practice that belong unto it; but only according to that new state which you receive by faith, and the principles and means of practice that properly belong thereunto; and strive to continue and increase in such manner of practice. This is the only way to attain to an acceptable performance of those holy and righteous duties, as far as it is possible in this present life.

Here I am guiding you to the manner of practice, wherein you are to make use of faith, and of all other effectual means of holiness before treated of, which faith lays hold on, for the immediate performance of the law, which is the great end aimed at in this whole treatise. And therefore this deserves to be diligently considered, as the principal direction, to which all the foregoing and following are subservient. As for the meaning of it, I have already showed that our old natural state is that which we derived from the first Adam by natural generation, and it is called in the Scripture 'the old man'; and while we be in it, we are said to be 'in the flesh'. And our new state is that which we receive from the second Adam, Jesus Christ, by being new-born in union and fellowship with Him through faith; and it is called in Scripture 'the new man' and, when we are in it, we are said to be 'in the Spirit'. The principles and means of practice belonging to a natural state are such as persons do or may attain and make use of before they are in Christ by faith. Such as belong properly to the new state are the manifold holy endowments, privileges and enjoyments which we partake of in Christ by faith, such as have already appeared to be the only effectual means of a holy life.

We are said to walk according to either of these states, or to the principles and means that belong to either of them, when we are moved and guided by virtue of them to such actings as are agreeable to them. Thus kings act according to their state in commanding authoritatively, and in magnificent bounty; poor men, in a way of service and obedience, and children, indiscriminately (Esther 1:7; Prov. 18:23; 1 Cor. 13:11). So the manner of practice here directed to consists in moving and guiding ourselves in the performance of the works of the law by gospel principles and means. This is the rare and excellent art of godliness, in which every Christian should strive to be skilful and expert. The reason why many come off with shame and confusion after they have a long time laboured with much zeal and industry for the attainment of true godliness, is because they were never acquainted with this holy art, and never endeavoured to practice it in a right gospel way. Some worldly arts are called mysteries, but above all this spiritual art of godliness is, without controversy, a great mystery (1 Tim. 3:16), because the means that are to be made use of in it are deeply mysterious, as has been shown; and you are not a skilful artist till you know them and can reduce them to practice. It is a manner of practice far above the sphere of natural ability, such as would never have entered into the hearts of the wisest in the world, if it had not been revealed to us in the Scriptures and, when it is there most plainly revealed, continues a dark riddle to those that are not inwardly enlightened and taught by the Holy Spirit; such as many godly persons guided by the Spirit do in some measure walk in, yet do but obscurely discern: they can hardly perceive their own knowledge of it and can hardly give any account to others of the way wherein they walk; as the disciples that walked in Christ, the way to the Father, and yet perceived not that knowledge in themselves: 'Lord, we know not whither You go, and how can we know the way?' (John 14:5). This is the reason why many poor believers are so weak in Christ and attain so small a degree of holiness and righteousness. Therefore, that you may the better be acquainted with a mystery of so high concernment, I shall show, in the first place, that the Holy Scriptures do direct you to this manner of practice, as only effectual for the performance of holy duties; and then I shall lay before you some necessary instructions, that you may understand how to walk aright in it, and continue and go forward therein, until you be made perfect in Christ.

For the first of these, the Holy Scriptures are very large and clear in directing us to this manner of practice, and to continuance and growth therein. And here it is useful for us to observe the great variety of peculiar words and phrases whereby the Holy Ghost teaches this mystery, which many that frequently read the Scriptures, yea, that pretend to be preachers of the gospel, do little understand or regard - showing thereby that the things of the Spirit of God are foolishness to them, and that they are not yet acquainted with the form of sound words, and are strangers to the very language of the gospel which they profess and pretend to teach.

I shall, therefore, present to your view several of these peculiar words and phrases, whereby this mysterious manner of practice is expressed in the Holy Scriptures and commended to you as the only way for the sure attainment of all holiness in heart and life. I shall rank such of them together as agree in sense, that the multitude of them may not breed confusion in your thoughts.

1. This is the manner of practice in Scripture, which is expressed by 'living by faith' (Hab. 2:4; Gal. 2:20; Heb. 10: 38); 'walking by faith' (2 Cor. 5:7); 'faith working by love' (Gal. 5:6); 'overcoming the world by faith' (1 John 5:4); 'quenching all the fiery darts of the wicked, by the shield of faith' (Eph. 6:16). Some make no more of living and walking by faith than merely a stirring up and encouraging ourselves to our duty by such principles as we believe. Thus the Jews might account that they lived by faith, because they professed and assented unto the doctrine of Moses and the prophets, and were moved thereby to a zeal of God, though they sought righteousness not by faith, but as it were by the words of the law (Rom. 9:32). Thus Paul might think he lived by faith while he was a zealous Pharisee, but afterwards he knew that the life of faith consisted in dying to the law and living to God, and that not himself, but Christ lived in him (Gal. 2:19, 20). As it is one and the same thing to be justified by faith, and by Christ believed on (Rom. 5:1), so to live, walk and work by faith, is all one with living, walking, working by means of Christ and His saving endowments, which we receive and make use of by faith, to guide and move ourselves to the practice of holiness.

2. The same thing is commended to us by the terms of 'walking, rooted and built up in Christ' (Col. 2:6, 7); 'living to God, and not to ourselves but to have Christ living in us' (Gal. 2:19, 20); 'good conversation in Christ' (1 Peter 3:16); 'putting on the Lord Jesus Christ, that we may walk honestly, as in the day' (Rom. 13:13, 14); 'being strong in the Lord, and in the power of His might' (Eph. 6:10); 'doing all things in the name of Christ' (Col. 3:17); 'walking up and down in the name of the Lord' (Zech. 10:12); 'going in the strength of the Lord; making mention of His righteousness, even of His only' (Ps. 71:16). These phrases are frequent and do sufficiently explain one another, and do show that we are to practice holiness, not only by virtue of Christ's authority, but also of His strengthening endowments moving us and encouraging us thereunto.

3. It is also signified by the phrases of 'being strong in the grace that is in Christ Jesus' (2 Tim. 2:1); 'having our conversation in the world, not with fleshly wisdom, but by the grace of God' (2 Cor. 1:12); 'having or holding fast grace, that we may serve God acceptably, labouring abundantly,' in such manner as that the whole work is not performed by us, but 'by the grace of God that is with us' (1 Cor. 15:10). By 'grace', therefore, we may well understand the privileges of our new state given to us in Christ, whereby we ought to be influenced and guided in the performance of holy duties.

4. It is also signified when we are to 'put off the old' and 'put on the new man'; yea, to continue in so doing, though we have done it in a measure already; and that we avoid our 'former sinful conversation' (Eph. 4:21, 22, 24); and to avoid sin, because we have 'put off the old', and 'put on the new man' (Col. 3:9, 10). I have already showed that by this twofold man is not meant merely sin and holiness; but by the former is meant our natural state, with all its endowments, whereby we are furnished only to the practice of sin; and by the latter, our new state in Christ, that whereby we are furnished with all means necessary for the practice of holiness.

5. We are to understand the same thing when we are taught not 'to walk after the flesh, but after the Spirit', that we may be 'free from the law of sin', and 'that the righteousness of the law may be fulfilled in us' (Rom. 8:1, 2, 3); and, 'through the Spirit, to mortify the deeds of the body'; and 'to be led by the Spirit', because we 'live by the Spirit', and have 'crucified the flesh, with the affections and lusts' (Gal. 5:24). The apostle shows by these expressions not only that we are to practice holiness, but also by what means we may do it effectually. By 'flesh' is meant our old nature, derived from the first Adam; and by 'Spirit' is meant the Spirit of Christ and that new nature which we have by Him dwelling in us. We are said to walk after either of these natures, when we make the properties or qualifications of either of them to be the principles of our practice. So, 'that we may bring forth fruit unto God', the meaning is that we must endeavour to bring forth the fruits of holiness, not by virtue of the law, that killing letter, to which the flesh is married, and by which the motions of sin are in us; but by virtue of the Spirit and His manifold riches, which we partake of in our new state by a mystical marriage with Christ (Rom. 7:4, 5, 6); and by virtue of such principles as belong to the new state declared in the gospel, whereby the Holy Spirit is ministered to us.

6. This is the manner of walking which the apostle Paul directs us to, when he teaches us, by his own example, that the continual work of our lives should be 'to know Christ, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death; if by any means we may attain unto the resurrection of the dead,' and to increase and press forward in this kind of knowledge (Phil. 3:10-12, 14). Certainly, he means such an experimental knowledge of Christ, and His death and resurrection, as effectually makes us conformable thereunto in dying unto sin and living unto God. And he would hereby guide us to make use of Christ and His death and resurrection by faith, as the powerful means of holiness in heart and life, and to increase in this manner of walking until we attain unto perfection in Christ.

The second thing proposed was to lay before you some necessary instructions, that your steps may be guided aright to continue and go forward in this way of holiness, until you be made perfect in Christ. And, seeing we are naturally prone to mistake this way, and are utterly unable to find it out, or discern it, by our own reason and understanding, we should the more diligently attend to these instructions taken out of the Holy Scriptures. And we should earnestly pray that God would give us the Spirit of wisdom and revelation, that we may discern the way of holiness thereby and walk aright in it, according to that gracious promise: 'The wayfaring men, though fools, shall not err therein' (Isa. 35:8).

1. Let us observe, and consider diligently, in our whole conversation that though we are partakers of a new holy state by faith in Christ, yet our natural state remains in a measure with all its corrupt principles and properties. As long as we live in this present world, our apprehension of Christ and His perfections in this life is only by faith; whereas by sense and reason we may apprehend much in ourselves contrary to Christ, and this faith is imperfect, so that true believers have cause to pray to God to help their unbelief (Mark 9:24). Therefore, though we receive a perfect Christ by faith, yet the measure and degree of enjoying Him is imperfect; and we hope still, so long as we are in this world, to enjoy Him in a higher degree of perfection than we have done. We are yet but weak in Christ (2 Cor. 13:4); children in comparison to the perfection we expect in another world (1 Cor. 13:10, 11); and we must grow still, till we come to the perfect man (Eph. 4:13); and some are weaker babes than others, and have received Christ in so small a measure that they may be accounted carnal, rather than spiritual (1 Cor. 3:1). And because all the blessings and perfections in our new state - as justification, the gift of the Spirit, and of the holy nature, and the adoption of children - are seated and treasured up in Christ and joined with Him inseparably, we can receive them no further than we receive Christ Himself by faith, which we only do in an imperfect measure and degree in this life.

The apostle Paul proposes himself as a pattern for all those that are perfect in truth of grace to imitate, and yet he professes that he was not yet made so perfect in the degree and measure of saving endowments but that he did still 'press forward towards the mark for the prize of the high calling of God in Christ Jesus', labouring still to 'apprehend and win Christ more perfectly, and to be found in Him, not having his own righteousness, but that which is of God by faith', and to gain more experimental 'knowledge of Christ, and of the fellowship of His sufferings, and power of His resurrection, being made conformable thereunto' (Phil. 3:8, 10, 14). Believers are justified already, yet 'wait for the hope of righteousness, by faith', that is, for the full enjoyment of the righteousness of Christ (Gal. 5:5). They have received but the 'first fruits of the Spirit', and must wait for a more full enjoyment of it. The Spirit witnesses now to them that 'they are the children of God', and yet they groan within themselves, waiting for more full enjoyment of adoption (Rom. 8:23 ).

Now, seeing the degree and measure of our reception and enjoyment of Christ, with all the blessings of our new state in Him, in this life is imperfect, it follows clearly that our contrary natural state, with its properties, remains still in us in some degree and is not perfectly abolished; so that all believers in this world do in some degree partake of these two contrary states. Believers have, indeed, put off the old man, and put on the new, where Christ is all and in all (Col. 3:10, 11); yet they are to put the old man off and the new man on more and more, because the old man remains still in a measure. They are said to be, 'not in the flesh', but 'in the Spirit', because their being in the Spirit is their best and lasting state; as denominations are usually taken from the better part; but yet the flesh is in them, and they find work enough to mortify the deeds of it (Rom. 8:9, 13).

Therefore several things which are contrary to each other are frequently attributed to believers in the Scripture with respect to these two contrary states, wherein one place seems to contradict another, and yet both are true in divers respects. Thus holy Paul says truly of himself, 'I live, yet not I' (Gal. 2:20 ); because he did live to God by Christ living in him, and yet in another respect, according to his natural state, he did not live to God. Again, he professes that he was 'carnal, sold under sin', and yet, on the contrary, that he 'allowed not sin', but 'hated' it. He shows how both these were true concerning himself in divers respects. He says, 'In me (that is in my flesh) dwells no good thing', and 'I delight to do the will of God according to the inward man', 'With the mind I myself serve the law of God; but, with the flesh, the law of sin' (Rom. 7:14, 15, 18, 22, 25). John says, 'He that says he has no sin, deceives himself, and is a liar' (1 John 1:8); and also that it is true that 'Whatever is born of God, does not commit sin; for his seed, [that is Christ, the new spiritual nature] remains in him: and he cannot sin, because he is born of God' (1 John 3:9). It is true that we are weak and can do nothing, and yet strong and able to do all things (2 :Cor. 12:10, 11; Phil. 4:13). It is true that believers are dead, because of sin, but alive, because of righteousness (Rom. 8:10); and that, when they die a natural death, they shall never die (John 11:25 , 26). They are sons, that have the inheritance by their birthright, and yet in some respects may differ nothing from servants; and so they may be under the law in a sense, and yet under grace and heirs, according to the free promise at the same time (Gal. 4:1, 2). They are redeemed from the curse of the law, and have forgiveness of sins, and a promise, that God will never be wrath with them, nor rebuke them any more (Gal. 3:13; Eph. 1:7; Isa. 54:9); and yet, on the contrary, the curse written in the law is sometimes poured out upon them (Dan. 9:11); and they have need still to pray that God would deliver them from their guiltiness, and forgive their debts (Ps. 51:14; Matt. 6:12); and they may expect that God will punish them for all their iniquities (Amos 3:2).

These contrary things asserted concerning believers in Scriptures do sufficiently manifest that they partake of two contrary states in this life. And this is a plain, easy and ready way to reconcile these seeming contradictions, whatever other ways may be used to reconcile some of them. And what reason is there to question that the old state remains in believers in some degrees, seeing all sound Protestants acknowledge that the sinful depravation and pollution of our natures, commonly called 'original sin', which is one principal part of this old state, does remain in all as long as they live in the world? Now, though some penal evils may be said to remain in us, yet we cannot suppose that this original pollution is continued in us as considered in Christ, but as considered in our old state, derived from the first Adam.

Therefore, the first sin of Adam is imputed in some respect even to those that are justified by faith; and they remain in some measure, as aforesaid, under the punishment and curse denounced: 'In the day you eat thereof, you surely will die' (Gen. 2:17). And, on this account, the same original guilt and pollution is propagated to the children of believing parents, as well as other, by natural generation. And, if such a great and fundamental part of our natural state continues in believers as subjection to the guilt of the first sin and corruption, which is one great part of the punishment and death threatened, and by which we are prone and inclined to all actual sins, why should we not judge that other parts of the same state do likewise continue in them, as the guilt of their own actual sins, and subjection to the wrath of God, and the curses and punishments denounced against them in the law? And why should we not judge that all the miseries of this life, and death itself, are inflicted upon believers at least in some respect as punishments of sin?

It may be objected that this doctrine of a twofold state of believers in this life derogates much from the perfection of our justification by Christ, and from the fullness of all the grace and spiritual blessings of Christ, and from the merits of His death, and the power of His Spirit, and that it greatly diminishes the consolation of believers in Christ. But it may be easily vindicated from this objection if we understand it rightly, for, notwithstanding this twofold state, it still holds true that believers while they are on earth have all perfections of spiritual blessings, justification, adoption, the gift of the Spirit, holiness, eternal life and glory, in and with Christ (Eph. 1:3). In the person of Christ, who is now in heaven, the old man is perfectly crucified; they are dead to sin and to the law and its curse, and they are quickened together with Him, and raised up with Him, and made to sit in heavenly places in Christ Jesus (E h. 2:6). And believers do in their own persons receive and enjoy by faith all these perfect spiritual blessings of Christ, as far as they receive and enjoy Christ Himself dwelling in them, and no farther.

Thus far they are in a new state, free from guilt, pollution and punishment of sin, and so from the wrath of God, all miseries and death itself, while they are in this world; yea, all the guilt, pollution and punishments of sin, and all evils whatever, which they are subject to according to their natural state, do them no harm according to this new state but work for their good, and are no evils, but rather advantages to them, tending to the destruction only of the flesh, and to the perfection of the new man in Christ. Yet it holds true also that our reception and enjoyment of Christ Himself and all His perfections is but in an imperfect measure and degree, until faith be turned into heavenly vision and fruition of Christ and therefore, our old sinful state, with the evils thereof is not perfectly abolished during this life. The kingdom of heaven, or the grace of Christ within us is like leaven in meal, which does not unite itself perfectly to the meal in an instant, but by degrees until the whole be leavened (Matt. 13:33); or, like the morning light that expels darkness, shining more and more unto the perfect day (Prov. 4:18).

This cannot be justly accounted any derogation from the merits of Christ's death or from the power of His Spirit, seeing Christ never intended to bring to pass by His death, or by the power of His Spirit, that we should enjoy His spiritual blessings any farther than we are in Him, and enjoy Him by faith; or that we should be made holy or happy according to the flesh, by a reformation of our natural state, as has been shown. Neither does this diminish the consolation of believers in Christ, for thereby they may know that they have the perfection of grace and happiness in Christ, and that they enjoy it in this world, as far as they enjoy Christ Himself by faith; and that they shall enjoy it in a perfect measure, and be fully freed from their sinful and miserable state, when that frame of nature, which they received from the first Adam, is dissolved by death.

This instruction is very useful to frame our souls aright for the practicing holiness only by those gospel principles and means that belong to our new state, which we are partakers of by faith in Christ. And thus it is easily vindicated from another great objection, wherein the Papists and Quakers do much triumph. They appeal to men's consciences to answer this question: 'Which doctrine is most likely to bring people to the practice of true godliness?' Theirs, which teaches that perfect holiness may be attained in this life; or ours, which teaches that it is impossible for us to keep the law perfectly, and to purge ourselves from all sin, as long as we live in this world, though we use our best endeavours?

They think that common reason will make the verdict pass for them against this doctrine, as that which discourages all endeavours to perfection and hardens the hearts of people to allow themselves in sin, because they cannot avoid it. But, on the contrary, the doctrine of the perfectionists hardens people to allow themselves in sin, and to call evil good: as the Papists account that the concupiscence of the flesh against the spirit is no sin, but rather good matter for the exercise of their virtues, because the most perfect in this life are not without it. It also discourages those that labour to get holiness in the right way, by faith in Christ, and makes them to think that they labour in vain because they find themselves still sinful and far from perfection, when they have done their best to attain it. It hinders our diligence in seeking holiness by those principles and means by which only it can be found; for who will be diligent and watchful to avoid walking according to his own carnal principles, if he thinks that his own carnal state, with its principles, is quite abolished and is out of him, so that at present he is in no danger of walking according to them? Whatever good works the doctrine of the perfectionists may serve to promote, I am sure it hinders a great part of that work which Christ would have us to be employed in as long as we live in this world. We must know that our old state, with its evil principles, continues still in a measure, or else we shall not be fit for the great duties of confessing our sins, loathing ourselves for them, praying earnestly for the pardon of them, a just sorrowing for them with a godly sorrow, accepting the punishment of our sins and giving God the glory of His justice, and offering to Him the sacrifice of a glory and contrite spirit, being poor in spirit, working out our salvation with fear and trembling.

Some have doubted how it can consist with our justification by Christ that we should be still liable to be punished for our sins, and obliged to pray for the pardon of them, because they have not well considered the twofold state of believers in this life. And, except we know this, and keep it in mind, we shall never be fit to practice continually the great duties that tend to the putting off the old man, and putting on the new man, and mortifying the deeds of the body by the Spirit, praying continually that God would renew a right spirit in us, and sanctify us throughout, pressing forward unto perfection, desiring the sincere milk of the Word, and the enjoyment of other ordinances. Christ has appointed that His church on earth should be employed in such works, and perfectionists either do, or feign would account them needless for them, and that they have no longer need of Christ Himself to be their spiritual Physician and Advocate with the Father, and propitiation for their sins; therefore, they are not fit to be members of the church on earth, and are never likely to be members of the church in heaven, except they can make a ladder and climb up thither before their time.

2. Despair of purging the flesh, or natural man of its sinful lusts and inclinations, and of practicing holiness by your willing and resolving to do the best that lies in your own power, and trusting on the grace of God and Christ to help you in such resolutions and endeavours: rather resolve to trust on Christ, 'to work in you to will and do, by His own power, according to His own good pleasure'. They that are convinced of their own sin and misery do commonly first think to tame the flesh, and to subdue and root out its lusts, and to make their corrupt nature to be better natured and inclined to holiness by their struggling and wrestling with it. And if they can but bring their hearts to a full purpose and resolution to do the best that lies in them, they hope that, by such a resolution, they shall be able to achieve great enterprises in the conquest of their lusts and the performance of the most difficult duties. It is the great work of some zealous divines, in their preaching and writings, to stir up people to this resolution, wherein they place the chiefest turning-point from sin to godliness. And they think that this is not contrary to the life of faith, because they trust on the grace of God, through Christ, to help them in all such resolutions and endeavours. Thus they endeavour to reform their old state and to be made perfect in the flesh, instead of putting it off and walking according to the new state in Christ. They trust on low carnal things for holiness, and upon the acts of their own will, their purposes, resolutions and endeavours, instead of Christ; and they trust on Christ to help them in this carnal way; whereas true faith would teach them that they are nothing, and that they do but labour in vain. They may as well wash the blackamoor white as purge the flesh, or natural man, from its evil lusts and make it pure and holy. It is desperately wicked, past all cure. It will unavoidably lust against the Spirit of God, even in the best saints on earth (Gal. 5:17). Its mind is enmity to the law of God and neither is, nor can be subject to it (Rom. 8:7). They that would cure it and make it holy by their own resolutions and endeavours do act quite contrary to the design of Christ's death, for He died, not that the flesh, or old natural man, might be made holy, but that it might be crucified, and destroyed out of us (Rom. 6:6), and that we might live to God, not to ourselves, or by any natural power of our own resolutions and endeavours, but by Christ living in us, and by His Spirit bringing forth the fruits of righteousness in us (Gal. 2:20; 5:24, 25). Therefore, we must be content to leave the natural man vile and wicked as we found it, until it be utterly abolished by death; though we must not allow its wickedness, but rather groan to be delivered from the body of this death, thanking God that there is a deliverance through Jesus Christ our Lord.

Our way to mortify sinful affections and lusts must be, not by purging them out of the flesh, but by putting off the flesh itself and getting above into Christ by faith, and walking in that new nature that is by Him. Thus 'the way of life is above to the wise, that he may depart from hell beneath' (Prov. 15:24 ). Our willing, resolving and endeavouring must be to do the best, not that lies in ourselves, or in our own power, but that Christ and the power of His Spirit shall be pleased to work in us; for in us (that is, in our flesh) there dwells no good thing (Rom. 7:18). We have great ground to trust in God and Christ for help in such resolutions and endeavours after holiness, as in things that are agreeable to the design of Christ in our redemption, and to the way of acting and living by faith. It is likely that Peter sincerely resolved to die with Christ, rather than to deny Him, and to do all that he could by his own power for that end; but Christ made him quickly to see the weakness and vanity of such resolutions. And we see by experience what many resolutions made in sickness and other dangers mostly come to. It is not enough for us to trust on Christ to help us to act and endeavour so far only as creatures; for so the worst of men are helped: He is the JEHOVAH in whom we live, move and have our being (Acts 17:28). And it is likely the Pharisee would trust on God to help him in duty, as he would thank God for the performance of duty (Luke 18:11). And this is all the faith that many make use of in order to a holy practice.

But we must trust on Christ to enable us above the strength of our own natural power, by virtue of the new nature which we have in Christ and by His Spirit dwelling and working in us; or else our best endeavours will be altogether sinful, and mere hypocrisy, notwithstanding all the help for which we trust upon Him. We must also take heed of depending for holiness upon any resolution to walk in Christ, or any written covenants, or any holiness that we have already received; for we must know that the virtue of these things continues no longer than we continue walking in Christ, and Christ in us. They must be kept up by the continual presence of Christ in us; as light is maintained by the presence of the sun, and cannot subsist without it.

2. You must not seek to procure forgiveness of sins, the favour of God, a new holy nature, life and happiness, by any works of the moral law, or by any rites and ceremonies whatever; but rather you must work as those that have all these things already, according to your new state in Christ; as such who are only to receive them more and more by faith, as they are ready prepared and treasured up for you, and freely given to you, in your spiritual Head, the Lord Jesus Christ. If we walk as those that are yet wholly to seek for the procurements of such enjoyments as these, it is a manifest sign that at present we judge ourselves to be without them, and without Christ Himself, in whose fullness they are all contained; and therefore we walk according to our old natural state, as those that are yet in the flesh, and that would get salvation in it, and by our carnal works and observances, instead of living altogether on Christ by faith.

This practice is according to the tenor of the covenant of works, as I have before showed. And we have no ground to trust on Christ and His Spirit to work holiness in us this way, for we are dead to the legal covenant by the body of Christ (Rom. 7:4). and, if we be led by the Spirit, we are not under the law (Gal. 5:18). When the Galatians were seduced by false teachers to seek the procurement of justification and life by circumcision and other works of the Mosaical law, the apostle Paul rebuked them for seeking to be made perfect in the flesh, directly contrary to their good beginning in the Spirit, for rendering Christ of none effect to them, and for falling from grace (Gal. 3:3; 5:4). And when some of the Colossians sought perfection in like manner by observation of circumcision, holy meats, holy times and other rudiments of the world, the same apostle blamed them for not holding the head Jesus Christ, and as such as were not dead and risen with Christ, but living merely in the world (Col. 2:19, 20; 3:1). He clearly shows that those who seek any saving enjoyments in such a way do walk according to their old natural state; and that the true manner of living by faith in Christ is to walk as those that have all fullness in Christ by faith and need not seek for them any other way to procure them for themselves.

In this sense it is a true saying that believers should not act for life, but from life. They must act as those that are not procuring life by their works, but as such who have already received and derived life from Christ, and act from the power and virtue received from Him. And hereby it appears that the Papists and all others that think to justify, purify, sanctify and save themselves by any of their own works, rites or ceremonies whatever, do walk in a carnal way, as those that are without any present interest in Christ and shall never attain unto holiness or happiness until they learn a better way of religion.

4. Think not that you can effectually incline your heart to the immediate practice of holiness by any such practical principles as do only serve to bind, press and urge you to the performance of holy duties; but rather let such principles stir you up to go to Christ first by faith, that you may be effectually inclined to the immediate practice of holiness in Him by gospel principles that strengthen and enable you, as well as oblige you thereunto. There are some practical principles that do only bind, press and urge us to holy duties, by showing the reasonableness, equity and necessity of our obedience, without showing at all how we that are by nature dead in sin, under the wrath of God, may have any strength and ability for the performance of them: as, for instance, the authority of God the lawgiver, our absolute dependence on Him as our Creator, Preserver, Governor, in whose hand is our life, breath and all our happiness here, and for ever; His all-seeing eye, that searches our heart, discerns our very thoughts and secret purposes; His exact justice, in rendering to all according to their works; His almighty and eternal power, to reward those that obey Him, and to punish transgressors for ever; the unspeakable joy of heaven, and terrible damnation of hell.

Such principles as these do bind our consciences very strictly, and work very strongly upon the prevalent affections of hope and fear, to press and urge our hearts to the performance of holy duties, if we believe them assuredly, and work them earnestly upon our hearts, by frequent, serious, lively meditation. And therefore, some account them the most forcible and effectual means to form any virtue in the soul, and to bring it to immediate performance of any duty, though never so difficult; and that the life of faith consists principally in our living to God in holiness, by a constant belief and meditation on them. And they account those things that serve to mind them of such principles very effectual for holiness - as looking on the picture of death, or on a death's-head, keeping a coffin by them ready made, walking about among the graves, etc. But this is not that manner of living to God of which the apostle speaks when he says, 'I live, yet not 1, but Christ lives in me; and the life which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me' (Gal. 2:20).

If a man make use of these obliging principles to stir him to go to Christ for strength to act holily, he walks like one that has received Christ as his only life by faith; otherwise he walks like other natural men. For the natural man may be brought to act by these principles, partly by natural light, and more fully by Scripture light, without any true knowledge of the way of salvation by Christ, as if Christ had never come into the world. And he may be strictly bound by them, and vehemently urged and pressed to holy duties; and yet, all this while, is left to his own natural strength, or rather weakness, being not assured by any of these principles that God would give him strength to help him in the performance of these duties; and can do noting aright until he get new life and strength by Christ, by a more precious saving faith. There would be no need of a new life and strength by Christ, if these principles were sufficient to bring us to a holy conversation. Therefore, this manner of practice is no better than walking after the flesh, according to our corrupt state, and seeking to be made perfect in the flesh. No question but Paul was very diligent in it while he was a blinded Pharisee. Yea, the heathen philosophers might attain to it, in some measure by the light of common reason. The devils have such principles, as they do believe assuredly, yet they are never the better for them. It is a part of the natural wisdom, whereby the world knew not God, not that wisdom of God in a mystery, discovered in the gospel, which is the only sanctifying wisdom and power of God unto salvation.

What can you produce but corruption, by pressing with motives to holiness one that has no soundness in him, from the sole of the foot, even to the head, only wounds and bruises and putrefying sores? He that is made truly sensible of his own vileness and deadness by nature will despair of ever bringing himself to holiness by such principles that afford him no life and strength, but only lay an obligation upon him to urge and press him to duty.

What are mere obligations to one that is dead in sin? While the soul is without spiritual life, sin is the more moved and enraged by pressing and urging upon the soul the obligations of the law and its command. The motions of sin are by the law; and sin, taking occasion by the commandment, works in us all manner of concupiscence (Rom. 7:5, 8). And yet these obliging principles are very good and excellent in this right gospel use of them; as the apostle says of the law, that it is good, if it be used lawfully (1 Tim. 1:8). The humbled sinner knows well his obligations; but it is life and strength that he wants, and despairs of walking according to such obligations until he get this life and strength by faith in Christ. Therefore, these obliging principles do move him to go, in the first place, to Christ, that so he may be enabled to answer their end by the strengthening and enlivening principles of God's grace in Christ.

Some there are that make use of gospel principles, only to oblige and urge to duty, without affording any life and strength for the performance; as they that think 'that Christ died and rose again to establish a new covenant of works for our salvation, and to give us a pattern of good works by His own obedience, rather than to purchase life, obedience and good works for us'. Such as these do not understand and receive the principles of the gospel rightly, but they pervert and abuse them, contrary to their true nature and design; and thereby they render them as ineffectual for their sanctification, as any other natural or legal principles.

5. Stir up and strengthen yourself to perform the duties of holiness by a firm persuasion of your enjoyment of Jesus Christ, and all spiritual and everlasting benefits through Him. Set not yourselves on the performance of the law with any prevailing thoughts or apprehensions that you are yet without an interest in Christ, and the love of God through Him; and the curse of the law, the power of sin and Satan, having no better portion than this present world; no better strength, than that which is in the purposes and resolutions of your own free will. While such thoughts as these prevail and influence your actings, it is evident that you walk according to the principles and practices of your old natural state, and you will be moved thereby to yield to the dominion of sin and Satan, to withdraw yourselves from God and godliness, as Adam was moved, from the sight of his own nakedness, to hide himself from God (Gen. 3:10). Therefore, your way to a holy practice is first to conquer and expel such unbelieving thoughts by trusting confidently on Christ, and persuading yourselves by faith that His righteousness, Spirit, glory and all His spiritual benefits are yours, and that He dwells in you, and you in Him. In the might of this confidence, you shall go forth to the performance of the law; and you will be strong against sin and Satan, and able to do all things through Christ that strengthens you. This confident persuasion is of great necessity to the right framing and disposing our hearts to walk according to our new state in Christ. The life of faith principally consists in it. And herein it eminently appears that faith is a hand, not only to receive Christ, but also to work by Him, and that it cannot be effectual for our sanctification except it contain in it some assurance of our interest in Christ, as has been shown.

Thus we act as those that are above the sphere of nature, advanced to union and fellowship with Christ. The apostle maintained in his heart a persuasion that Christ had loved him, and given Him for him; and hereby he was enabled to live to God in holiness, through Christ living in him by faith. He teaches us also that we must maintain the like persuasion, if we would walk holily in Christ. We must know that our old man is crucified with Him, and we must reckon ourselves 'dead indeed to sin, and alive to God, through Jesus Christ our Lord' (Rom. 6:6, 11). This is the means by which we may be 'filled with the Spirit, strong in the Lord, and in the power of His might', which God would not require of us, if He had not appointed the means (Eph. 6:20 ). Christ Himself walked in a constant persuasion of His excellent state; He 'set the Lord always before Him,' and was persuaded that because 'God was at His right hand He should not be moved' (Ps. 16:8).

How should it be rationally expected that a man should act according to his new state, without assurance that he is in it? It is a rule in common prudence, in worldly callings and conditions, that every man must know and well consider his own state, lest he should act proudly above it, or sordidly below it. And it is a hard thing to bring some to a right estimate of their own worldly condition. If the same rule were observed in spiritual things, doubtless the knowledge and persuasion of the glory and excellency of our new state in Christ would more elevate the hearts of believers above all sordid slavery to their lusts, and enlarge them to 'run cheerfully in the way of God's commandments'. If Christians knew their own strength better, they would enterprise greater things for the glory of God. But this knowledge is difficulty attained: it is only by faith and spiritual illumination. The best know but in part; and hence it is, that the conversation of believers falls so much below their holy and heavenly calling.

6. Consider what endowments, privileges or properties of your new state are most meet and forcible to incline and strengthen your heart to love God above all, and to renounce all sin, and to give up yourself to universal obedience to His commands; and strive to walk in the persuasion of them, that you may attain to the practice of these great duties. I may well join these together, because 'to love the Lord with all our heart, might, and soul', is the first and great commandment, which influences us to all obedience, with a hatred and detestation of all sin, as it is contrary and hateful to God. The same effectual means that produces the one will also produce the other; and holiness chiefly consists in these. So the chief blessings of our holy state are most meet and forcible to enable us for the immediate performance of them, and are to be made use of to this end by faith. Particularly, you must believe steadfastly that all your sins are blotted out, and that you are reconciled to God, and have access to His favour by the blood of Christ; and that He is your God and Father, and altogether love to you, and your all sufficient everlasting portion and happiness through Christ.

Such apprehensions as these do present God as a very lovely object to our hearts, and do thereby allure and win our affections, that cannot be forced by commands or threatenings, but must be sweetly won and drawn by allurements. We must not harbour any suspicions that God would prove a terrible everlasting enemy to us, if we would love Him; for 'there is no fear in love; but perfect love casts out fear; because fear has torment; he that fears is not made perfect in love. We love Him, because He first loved us' (1 John 4:18 , 19). David loved the Lord, because he was persuaded that He was his strength, rock, fortress, his God, and the horn of his salvation (Ps. 18:1, 2). Love, that causes obedience to the law, must proceed from faith unfeigned, whereby we apprehend the remission of our sins, our reconciliation with God by the merits of the blood of Christ (1 Tim. 1:5; Heb. 9:14).

For the same end, that your hearts may be rightly fitted and framed for the performance of these principal duties, the Holy Scripture directs you to walk in the persuasion of other principal endowments of your new state - as that you have fellowship with the Father, and with His Son Jesus Christ (1 John 1:3); that you are the temple of the living God (2 Cor. 6:16); that you live by the Spirit (Gal. 5:25); that you are called to holiness, and created in Christ Jesus to good works; that God would sanctify you wholly, and make you perfect in holiness at the last (1 Thess. 5:23; Eph. 2:10); that your old man is crucified with Christ; and through Him you are dead to sin, and alive to God; and, being made free from sin, you are become the servants of righteousness, and have your fruit to holiness, and the end everlasting life (Rom. 6:6, 22); 'You are dead, and your life is hid with Christ in God. When Christ, who is your life, shall appear, then shall you also appear with Him in glory' (Col. 3:3, 4).

Such persuasions as these, when they are deeply rooted, and constantly maintained in our hearts, do strongly arm and encourage us to practice universal obedience, in opposition to every sinful lust; because we look on it, not only as our duty, but our great privilege, to do all things through Christ strengthening us: and God does certainly work in us both to will and to do by these principles, because they properly belong to the gospel, or New Testament, which is the ministration of the Spirit, and the power of God unto salvation (2 Cor. 3:6, 8; Rom. 1:16).

7. For the performance of other duties of the law, you are to consider not only these endowments, privileges and properties of your new state, which are meet and forcible to enable you to the love of God and universal obedience, but also those that have a peculiar force and aptitude suitable to the special nature of such duties, and you must endeavour to assure yourselves of them by faith, that you may be encouraged and strengthened to perform the duties. I shall give you some instances of this manner of practice in several duties, by which you may the better understand how to guide yourselves in the rest.

And as to the duties of the first table, if you would draw near to God in a duty of His worship with a true heart, you must do it in full assurance of faith, concerning your enjoyment of Christ and His salvation. And would you perform the great duty of trusting on the Lord with all your heart, casting your care upon Him and committing the disposal of yourself to Him in all your concerns? Persuade yourself through Christ that God, according to His promise, will never fail you or forsake you; that He takes a fatherly care of you; that He will withhold no good thing from you, and will make all things to work for your good. And thus you will be strong and courageous in the practice of this duty, whereas, if you live in a mere suspense concerning your interest in the privileges, you will be subject to carnal fears and carking cares, in despite of your heart; and you will be prone to trust on the arm of flesh, though your conscience tell you plainly that, in so doing, you incur the heinous guilt of idolatry.

Would you be strengthened to submit to the hand of God with a cheerful patience in bearing any affliction, and death itself? The way to fortify yourselves is to believe assuredly that your 'afflictions, which are but for a moment, do work for you a far more exceeding and eternal weight of glory'; that Christ is your gain in death and life; that His grace is sufficient for you, and His strength made perfect in your weakness; and that He will not suffer you to be tempted above that you are able: and will, at last make you more than conquerors over all evil. Until you attain to such persuasions as these, you will be prone to fret and murmur under the burden of affliction and to use indirect means to deliver yourselves, notwithstanding the clearest convictions to the contrary.

Would you limit yourselves to the observation of God's own institutions in His worship? Believe that you are complete in Christ, and have all perfection of spiritual blessings in Him, and that God will build you up in Christ by the ordinances of His own appointment. This will make you account His ordinances sufficient, and men's traditions and inventions needless in the worship of God, whereas, if you do not apprehend all fullness in Christ, you will be like the Papists, prone to catch at every straw and to multiply superstitious observations without end for the supply of your spiritual wants.

Would you confess your sins to God, pray to Him and praise Him heartily for His benefits? Would you praise Him for affliction, as well as prosperity? Believe assuredly that God is faithful and just to forgive your sin through Christ, and that you are made a holy priesthood, to offer spiritual sacrifices of prayer and praises that are acceptable to God through Christ; and that God hears your prayers, and will fulfil them so far as they are good for you; and that all God's ways are mercy and truth towards you, whether He prosper or afflict you in this life. If you be altogether in doubt, or otherwise persuaded concerning these privileges, all your confessions, prayers and praises will be but heartless lip-labours, slavish or pharisaical works.

In like manner you will be enabled to hear and receive the Word as the Word of God, and to meditate on it with delight; and you will be willing to know the strictness and spirituality of the commands of God, and to try and examine your ways impartially by them, if you believe assuredly that the Word is the power of God unto salvation; and that Christ is our great Physician, willing and able to heal you, be the case never so bad; and, where your sin abounds, His grace towards you does so much the more abound; whereas, without these comfortable apprehensions, all the works of hearing, meditation, self-examination will be but uncouth, heartless works; and they will be performed negligently, and by halves, or hypocritically, and out of slavish fear, with much reluctancy, without any good will, or readiness of mind. So also, for the right receiving the sacraments, you will find yourself much strengthened by believing that you may have communion with God and Christ in them, and that you have a great High Priest to bear the iniquity of your holy things, and to make you for ever accepted before the Lord.

In the same way you are to apply yourselves to all duties towards your neighbour required in the second table of the law, by acting in a persuasion of such privileges of your new state as have a peculiar force to encourage and strengthen you for the performance of them. That you may 'love your neighbour as yourself, and do to him in all things as you would he should do to you, without partiality and self-seeking; that you may give him his due honour, and abstain from injuring him in his life, chastity, worldly estate, good name, or from coveting anything that is his, according to the several commands in the second table of the decalogue,' you must walk in a persuasion, not only that these things are just and equitable towards your fellow creatures, and that you are strictly bound to the performance of them, but that they are the will of your 'heavenly Father, who has begotten you according to His own image, in righteousness and true holiness, and has given you His Spirit, that you may be likeminded in Him in all things; and that they are the mind of Christ, who dwells in you, and you in Him'; that God and Christ are kind, tender-hearted, long-suffering, full of goodness to men, whether good or bad, friends or enemies, poor or rich; and that Christ came into the world, not to destroy, but to save; and that you are of the same spirit; that injuries done to you by your neighbour can do you no harm; and you need not seek any good for yourselves by injuring them, because you have all desirable happiness in Christ; and all things, though intended by your enemies for your hurt, certainly work for your good through Christ.

Such apprehensions as these, wrought in us by the spirit of faith, will certainly beget in us a right frame of spirit, thoroughly furnished for every good work towards our neighbour. Likewise your hearts will be purified to unfeigned love of the brethren in Christ; and you will walk towards them with all lowliness, meekness, long-suffering, forbearing one another in love, if you maintain a steadfast belief and persuasion of those manifold bonds of love by which you are inseparably joined with them through Christ; as particularly, that there is 'one body, and one Spirit, one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all'. Finally, you will be able to abstain from all fleshly and worldly lusts that war against the soul, and hinder all godliness, by an assured persuasion, not merely that gluttony, drunkenness, lechery are filthy swinish abominations, and that the pleasures, profits and honours of the world are vain, empty things; but that you are crucified to the flesh and the world, and quickened, raised, and sit in heavenly places together with Christ; and that you have pleasures, profits, honours in Christ, to which the best things in the world are not worthy to be compared; and that you are 'members of Christ, the temple of His Spirit, citizens of heaven, children of the day, not of the night, nor of darkness,' so that it is below your state and dignity to practice deeds of darkness, and mind fleshly worldly things.

Thus I have given instances enough to stir you up to acquaint yourselves with the manifold endowments, privileges, properties of your new state in Christ, as they are discovered in the gospel of your salvation, by which the new nature is fitted for holy operations, as the common nature of man is furnished with the endowments necessary for those functions and operations to which it is designed; and also to stir you up to make use of them by faith, as they serve to strengthen you either for universal obedience, or for particular duties. And by this manner of walking, your hearts will be comforted and established in every good word and work, and you will grow in holiness until you attain unto perfection in Jesus Christ.

8. If you endeavour to grow in grace and in all holiness, trust assuredly that God will enable you by this manner of walking to do everything that is necessary for His glory, and your own everlasting salvation; and that He will graciously accept of that obedience through Christ, which you are enabled to perform, according to the measure of your faith, and pardon your failings, though you offend in many things and fall short of many others, as to degrees of holiness and high acts of obedience. And therefore, attempt not the performance of duty in any other way, though you cannot yet attain to do so much as you would in this way. This is a necessary instruction to establish us in the life of faith, that the sense of our manifold failings and defects may not move us either to despair or to return to the use of carnal principles and means for help against our corruptions, as accounting this way of living and acting by faith to be insufficient for our sanctification and salvation. The apostle Paul exhorts the Galatians to 'walk in the Spirit', though 'the flesh lusts against the Spirit', so that 'they cannot do the things they would' (Gal. 5:16, 17). We are to know that though the law requires of us the utmost perfection of holiness, yet the gospel makes an allowance for our weakness, and Christ is so meek and lowly in heart that He accepts of that which our weak faith can attain to by His grace, and does not exact or expect any more of us for His glory and our salvation until we grow stronger in grace. God showed His great indulgence to His people under the Old Testament, that Moses, the lawgiver, suffered them, because of the hardness of their hearts, to put away their wives, though from the beginning it was not so (Matt. 19:8), and also in tolerating the customary practice of polygamy. Though Christ will not tolerate the continuance of such practices in His church, since His Spirit is more plentifully poured forth under the gospel, yet He is as forward as ever to bear with the failings of His weak saints that desire to obey Him sincerely.

We have another instance of God's indulgence, more full to our present purpose, in His commanding that the fearful and faint-hearted should not be forced to enter into the battle against their enemies, but suffered to return home to their houses, though fighting in battle against their enemies, without fear and faint-heartedness, was a duty that God did much exercise His people in at that time (Deut. 20:3, 8). So under the gospel, though it be an eminent part of Christ's service to endure the greatest fight of afflictions and death itself courageously for His name's sake, yet if any be so weak in faith that they have not sufficient courage to venture into the battle, no doubt but Christ allows them to make use of an honest means whereby they may escape the hands of persecutors, with safety to their holy profession. He will accept them in this weaker kind of service, and will approve of them better than if they should hazard a denial of His name by venturing themselves upon the trial of martyrdom when they might have escaped it. Peter came off with sin and shame by venturing beyond the measure of his faith into the hands of his persecutors, when he went after Christ to the high priest's hall, whereas he should rather have made use of that indulgent dismission that Christ gave to him and the rest of His disciples: 'Let these go their way' (John 18:8). Christ deals with His people as a good careful shepherd that will not overdrive His sheep: 'He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young' (Isa. 40:11). He would not have His disciples urged rigorously upon the duty of fasting when their spirits were unfit for it, because He knew that imposing duties above their strength is like putting a piece of new cloth in an old garment, and new wine into old bottles, which spoils all at last (Matt. 9:14-17).

That precept of Solomon, 'Be not righteous over much' (Eccles. 7:16) is very useful and necessary, if rightly understood. We are to beware of being too rigorous in exacting righteousness of ourselves and others beyond the measure of faith and grace. Overdoing commonly proves undoing. Children that venture on their feet beyond their strength have many a fall, and so have babes in Christ when they venture unnecessarily upon such duties as are beyond the strength of their faith. We should be content at present to do the best that we can, according to the measure of the gift of Christ, though we know that others are enabled to do much better; and we are not to despise the day of small things, but to praise God that He works in us anything that is well-pleasing in His sight, hoping that He will sanctify us throughout and bring us at last to perfection of holiness through Jesus Christ our Lord. And we should carefully observe in all things that good lesson of the apostle: 'Not to think of ourselves more highly than we ought to think; but to think soberly, according as God has dealt to every man the measure of faith' (Rom. 12:3).

Chapter Thirteen

Endeavour diligently to make the right use of all means appointed in the Word of God for the obtaining and practicing holiness only in this way of believing in Christ and walking in Him, according to your new state by faith.

This might have been added to the instructions in the explication of the former direction, because its use is the same - to guide us in the mysterious manner of practicing holiness in Christ by the life of faith, but the weight and comprehensiveness of it makes it worthy to be treated of by itself, as a distinct direction. Two things are observable in it.

First, that though all holiness be effectually attained by the life of faith in Christ, yet the use of any means appointed in the Word for attaining and promoting holiness is not hereby made void, but rather established. This is needful to be observed against the pride and ignorance of some carnal gospellers who, being puffed up with a conceit of their feigned faith, imagine themselves to be in such a state of perfection that they are above all ordinances except singing, 'Hallelujahs'; and also against the Papists, that run into the contrary extreme by heaping together a multitude of means of holiness, which God never commanded, neither ever came they into His heart, and that slander the Protestant doctrine of faith and free grace, as if it tended to destroy all diligent use of the means of holiness and salvation, and to breed up a company of lazy Solifidians. We do indeed assert and profess that 'A true and lively faith in Christ is alone sufficient and effectual, through the grace of God, to receive Christ and all His fullness, so far as is necessary in this life, for our justification, sanctification and eternal salvation,' but yet we also assert and profess that 'Several means are appointed of God for the begetting, maintaining and increasing this faith, and the acting and exercising it, in order to the attainment of its end; and that these means are to be used diligently,' which are mentioned in the sequel.

True believers find by experience that their faith needs such helps, and they that think themselves above any need of them do reject the counsel of God against themselves, like to those proud Pharisees and lawyers that thought it a thing beneath them and refused to be baptized by John (Luke 7:30). Yet we account no means necessary or lawful to be used for the attainment of holiness, besides those that are appointed by God in His Word. We know that holiness is a part of our salvation and, therefore, they that think men may, or can invent any means effectual for the attainment of it do ascribe their salvation partly to men, and rob God of His glory in being our only Saviour; and they do thereby plainly show that though they 'draw nigh unto God with their mouth, and honour Him with their lips, yet their hearts are far from Him. And in vain do they worship Him, teaching for doctrines the commandments of men' (Matt. 15:7-9).

The second thing observable and principally designed in this direction is the right manner of using all the means of holiness for the obtaining and practicing it no other way, besides that of believing in Christ and walking in Him, according to our new state by faith, which has been already demonstrated to be the only way in which we may effectually attain to this great end. We must use them as helps to the life to faith in its beginning, continuance and growth; and as instruments subservient to faith, the principal instrument, in all its acts and exercises, in which the soul receives Christ, and walks in all holiness by Him. We must beware lest we use them rather in opposition than in subordination to the way of sanctification and salvation by free grace in Christ through faith; and lest, by our abuse of them, they be made rather hindrances than helps to our faith. We must not idolize any of the means and put them into the place of Christ, as the Papists do, by trusting in them - as if they were effectual to confer grace to the soul by righteousness, to be performed as conditions for the procuring the favour of God and the salvation of Christ. Neither must they be accounted so absolutely necessary to salvation as if a true faith were void, and of none effect, when we are debarred from the enjoyment of several of them. The Holy Scriptures, with all the means of grace appointed therein, are able to make us wise unto salvation, no other way than by faith in Jesus Christ (2 Tim. 3:15). And, therefore, our wise endeavour must be not to use them in any opposition to the grace of God in Christ. For God's ordinances are like the cherubims of glory, made with their faces looking towards the mercy-seat. They are made to guide us to Christ.

This right use of the means of grace is a point wherein many are ignorant, that use them with great zeal and diligence; and thereby they do not only lose their labour, and the benefit of the means, but also they wrest and pervert them to their own destruction. The Jews, under the law of Moses, enjoyed many more ordinances of divine worship than we do under the gospel, but their table became their snare, and they fell miserably from God and Christ, because the 'veil of ignorance was upon their hearts', that they could not look to the end of those ordinances, even to the Lord Jesus Christ, and they sought not salvation by faith, but by the ordinances, as works of righteousness, and by other works of the law, for they stumbled at the stumbling-stone (Rom. 9:31, 32; 10:4, 5; 2 Cor. 3:13, 14). That you may not stumble and fall by the same pernicious error, I shall show particularly how several of the principal means of holiness appointed in the Word of God are to be made use of in that right manner expressed in the direction.

l. We must endeavour diligently to know the Word of God contained in the Holy Scripture, and to improve it to this end that we may be made wise unto salvation through faith which is in Christ Jesus (2 Tim. 3:15). Other means of salvation are necessary to the more abundant well-being of our faith, and of our new state in Christ; but this is absolutely necessary to the very being thereof, because faith comes by hearing the Word of God, and receives Christ as manifested by the Word, as I have before proved. Rahab the Canaanite was justified by faith before she had any visible communion with the church in any of God's ordinances, yet not without the Word of God, even the same Word, for substance, which was written in the Scriptures, and was then extant in the books of Moses; though that Word was not brought to her by any book of the Holy Scripture, nor by the preaching of any holy minister, but by the report of the heathens (Josh. 2:9, 11). But here our great work must be to get such a knowledge of the Word as is necessary and sufficient to guide us in the receiving Christ, and walking in Him by faith. You must not be of their minds that think the knowledge of the Ten Commandments to be sufficient to salvation, or that would have mysteries to remain hid from the understanding of the vulgar, and nothing to be preached to them but what they can readily assent to and receive by the light that is in all men; of which mind it may be some ministers are, who unwittingly agree with the Quakers in a fundamental of their heresy. But you must endeavour chiefly to know the mystery of the Father and the Son, as it is discovered in the gospel, 'in which are hid all the treasures of wisdom and knowledge' (Col. 2:2, 3); which to know is life eternal, and the ignorance of it is death eternal (John 17:3; 2 Cor. 4:3). You must know that Christ is the end of the law (Rom. 10•4) and, therefore, you must endeavour to know the commands of the law, not that you may be enabled by that knowledge to practice them immediately, and so to procure salvation by your works; but rather, by your knowledge of them, you may be made sensible of your inability to perform them and of the enmity that is in your heart against them, and the wrath that you are under for breaking them, and the impossibility of being saved by your own works; that so you may fly to Christ for refuge and trust only to the free grace of God for justification, and strength to fulfil the law acceptably through Christ in your conversation. And for this end, you must endeavour to learn the utmost strictness of the commands, the exact perfection and spiritual purity which they require, that you may be the more convinced of sin and stirred up to seek unto Christ for remission of sin, for purity of heart and spiritual obedience, and be brought nearer to the enjoyment of Him; as Christ testifies that the scribe, who understood the greatness of that command of loving the Lord with all the heart and soul, was not far from the kingdom of God (Matt. 12:34).

The most effectual knowledge for your salvation is to understand these two points: the desperate sinfulness and misery of your own natural condition, and the alone sufficiency of the grace of God in Christ for your salvation, that you may be abased as to the flesh and exalted in Christ alone. And, for the better understanding these two main points, you should learn how the first Adam was the figure of the second (Rom. 5:14); how sin and death came upon all the natural seed of the first Adam by his disobedience in eating the forbidden fruit, and how righteousness and everlasting life come upon all the spiritual seed of the second Adam, Jesus Christ, by His obedience unto death, even the death of the cross. You also should learn the true difference between the two covenants, the old and the new, or the law and the gospel: that the former shuts us up under the guilt and power of sin, and the wrath of God and His curse, by its rigorous terms: 'Do all the commandments, and live; and, cursed are you if you do not do them, and fail in the least point'; the latter opens the gates of righteousness and life to all believers (i.e. the new covenant) by its gracious terms: 'Believe in the Lord Jesus Christ, and live,' that is, all your sins shall be forgiven, and holiness and glory shall be given to you freely by His merit and Spirit.

Furthermore, you should learn the gospel principles that you are to walk by for the attainment of holiness in Christ. And here I shall mind you particularly that you would be a good proficient in Christian learning, if you get a good understanding of the sixth and seventh chapters of the apostle Paul to the Romans, where the powerful principles of sanctification are purposely treated of, and differenced from those weak and ineffectual principles, which we are most naturally prone to walk by.

I need not particularly commend any other points of religion to your learning, for if you get the knowledge of these principal points, which I have mentioned, and improve it to a right end, which is, to live and walk by faith in Christ, your own renewed mind will cover the knowledge of all other things that appertain to life and godliness, and if in anything you be otherwise minded than is according to saving truth, God shall reveal even this to you (Phil. 3:15).

Yet let me caution you lest, instead of gaining Christ by your knowledge, you rather lose Him by putting your knowledge in the place of Christ, and trusting on it for your salvation. One cause of the Jews perishing was that they rested in a form of knowledge, and of the truth in the law (Rom. 2:20 ). And, doubtless, all that many Christianswill gain by their knowledge in the end will only be to be beaten with more stripes, because they place their religion and salvation chiefly in the knowledge of their Lord's will, and in their ability to talk and dispute it, without preparing themselves to do according thereunto (Luke 12:47). Much less are you to place your religion and hope of salvation in a daily task of reading chapters, or repeating sermons, without understanding more than the Papists do their lessons in the Latin mass and canonical hours; as sad experience shows that many seemingly devout and frequent hearers of the Word do notwithstanding remain in lamentable and wonderful ignorance of the saving truth. And in them is fulfilled the prophecy of Esaias: 'That in hearing, they shall hear, and not understand; and, in seeing, they shall see,' etc. (Matt. 13:14, 15).

2. Another means to be used diligently for the promoting the life of faith is examination of our state and ways according to the Word, whether we be at present in a state of sin and wrath, or of grace and salvation; that, if we be in a state of sin, we may know our sickness and come to the great Physician while it is called today; and, if we be in a state of grace, we may know that we are of the truth, and assure our hearts before God with greater confidence, by the testimony of a good conscience (1 John 3:19, 21); that so our hearts may be more strongly comforted by faith and established in every good work; and that, if our ways be evil, we may turn from them to the Lord our God through Christ; without whom none come to the Father (Lam. 3: 40; John 14:6). But your great care in this work of self-examination must be to perform it in such a manner that it may not hinder and destroy the life of faith, as it does in many, instead of promoting it. Therefore, beware lest you trust upon your self-examination, rather than upon Christ, as some do, that think they have made their peace with God merely because they have examined themselves upon their sick bed, or before the receiving of the Lord's Supper, though they have found themselves stark naught, and do not depend on Christ to make them better, but on their own deceitful purposes and resolutions.

Think not that you must begin this work with doubting whether God will extend mercy to you, and save you, and that you must leave this a question wholly under debate, until you have found out how to resolve it by self-examination. This is a common and very pernicious error in the very foundation of this work, which is hereby laid in the great sin of unbelief, which, as soon as it prevails, does by its great influence dash and obscure all inward gracious qualifications of peace, hope, joy, love to God and His people, before they be all tried, whether they can give any good evidence for their salvation. And it makes people willing to think their own qualifications better than they are, lest they should fall into an utter despair of their salvation; and thus it wholly mars the good work of self-examination, and makes it destructive to our souls, for 'to them that are defiled and unbelieving, there is nothing pure' (Titus 1:15). You should rather begin the work with much assurance of faith that, though you may at present find your heart never so wicked and reprobate (as many of God's choicest servants have found), yet the door of mercy is open for you, and that God will certainly save you for ever, if you put your trust in His grace through Christ.

I have formerly shown that this confident persuasion is of the nature of saving faith, and that we have sufficient ground for it in the free promises of the gospel, when we walk in darkness and can see no light shining forth in our gracious qualifications. If we begin the work with this confidence, it will make us impartial, and not afraid to find out the worst in ourselves, and willing to judge that our hearts are deceitful above all things, and desperately wicked, beyond what we can find out (Jer. 17:9). And if we have any holy qualifications, this confidence will preserve them in their vigour and brightness, that they may be able to give clear evidence that we are at present in a state of grace.

Mark well the difference between those two questions: 'Whether God will graciously accept and save me, though a vile sinner, through Christ?' as before was said, and 'Whether I am already brought into a state of salvation?' The former of these, I say, is to be resolved affirmatively by a confident faith in Christ; the latter only is to be enquired into by self-examination. Misspend not your time, as many do, in poring upon your hearts to find whether you be good enough to trust on Christ for your salvation, or to find whether you have any faith, before you dare be so bold as to act faith in Christ. But you know that though you cannot find you have any faith or holiness, yet, if you will now believe on Him that justifies the ungodly, it shall be accounted to you for righteousness (Rom. 4:5).

And if you love Christ and your own soul, misspend not your time in examining whether you have committed the unpardonable sin against the Holy Ghost, except it be with a full purpose to assure yourself, more and more, that you are not guilty thereof, for any doubtfulness in this point will but harden you in unbelief. Remember well, that the question to be resolved is whether you be at present in a state of grace and, to resolve it, you must be willing to know the best of yourself, as well as the worst; and you must not think that humility binds you to overlook your good qualifications, and to take notice only of your corruptions. But your great work must be to find whether there be not some drop of saving grace in the ocean of your corruption. And it will consist well with humility to take notice of, and own any spark of true holiness that is in you, because the praise and glory of it belongs not to you but to God (Phil. 1:11). And you must try inherent grace by the touchstone, not by the measure; by its nature, not its degree; not denying any lustings of the Spirit in you, because of the strong lustings of the flesh against the Spirit; or denying that you are spiritual in some degree and babes in Christ, because you find yourselves carnal in a more prevailing degree, and the old man bigger than the new (Gal. 5:17; 1 Cor. 3: 1).

Especially you are to examine and prove whether you be in the faith? For if you make sure of this, you make sure of all the things that pertain to life and godliness, and if you doubt this, you will certainly doubt of the truth of any other qualifications, and will suspect them to be merely carnal and counterfeit, because it is a known truth that to the unbelieving there is nothing pure, and that all that have not truly received Christ by faith are at present in an unregenerate state, though they seem never so pure and godly (2 Cor. 13:5; Titus 1:15 ).

And let not the issue of this trial depend at all upon your knowledge of the time when, or of the sermon, conference or place of Scripture, by which you were first converted to the faith; though that is good to know, too, if it may be. And some who have formerly lived in gross ignorance, or in a manifest opposition to true faith and holiness, may know such circumstances of their conversion, and may reflect upon them comfortably, as the apostle Paul did, who was turned of a sudden from his persecuting rage to be a disciple and an apostle of Christ; yet others, sincere believers, may be wholly ignorant of them, as John the Baptist, who was filled with the Holy Ghost from his mother's womb (Luke 1:15); and they that have been trained up religiously, and know the Holy Scripture from their childhood, as Timothy (2 Tim. 3:15), yes, and many that are first turned from gross ignorance and profaneness to some external reformation and then, in process of time, brought nearer to the kingdom of heaven by insensible degrees, before they be really new-begotten by the spirit of faith. There are also some that deceive their souls by imagining they know at what time, and by what text of Scripture, they were converted, and can make large discourses of the workings of God upon their hearts, and are prone to talk unreasonably, with vain glorifying of their own experiences; when, at last, all their experiences are not sufficient to evidence that they ever attained to the least measure of true saving faith.

Therefore, that we may not unjustly condemn or justify our faith by proceeding on insufficient evidences in its trial, our best way is to examine it by the inseparable properties of a true saving faith, by putting ourselves such questions as these: Are we made thoroughly sensible of our sinfulness, and of the deadness and misery of our natural state, so as to despair absolutely of ever attaining to any righteousness, holiness or true happiness, while we continue in it? Are the eyes of our understanding enlightened to see the excellency of Christ, and the alone sufficiency and all sufficiency of His grace for our salvation? Do we prefer the enjoyment of Him above all things, and desire it with our whole heart, as our only happiness, whatsoever we may suffer for His sake? Do we desire with our whole heart to be delivered from the power and practice of sin, as well as from the wrath of God, and the pains of hell? Do our hearts come to Christ and lay hold on Him for salvation, by trusting Him only, and endeavouring to trust on Him confidently, notwithstanding all fears and doubts that assault us?

If you find in yourself a faith that has these properties, though as small as a grain of mustard seed, and opposed with much unbelief and manifold corruptions in your soul, you may conclude that you are in a state of salvation at present, and that your remaining work is to continue and grow in it more and more, and to walk worthy of it.

You should also examine the fruits of your faith, and try whether you can show your faith by your works, as you are taught (James 2:18 ), that you may be sure not to be deceived in your judgement concerning it. And though it be true, as I have noted, that doubts concerning your faith will breed doubtings concerning the sincerity of other qualifications that are fruits thereof, yet possibly you may get such clear evidences of your sincerity as may overcome and expel all your doubts. And here you are not only to inquire whether your inclinations, purposes, affections and actions be materially good and holy, but also by what principles they are bred and influenced? Whether it be by slavish fears of hell, and mercenary hopes of getting heaven by your works, which are legal and carnal principles that can never breed true holiness, or by gospel principles, as by love to God because God has loved you first, and to Christ because He has died; and by the hope of eternal life, as the free gift of God through Christ, and dependence on God, to sanctify you by His Spirit, according to His promises? Remember that the New Testament is the ministration of the Spirit (2 Cor. 3:6), and the Spirit will sanctify us, not by legal, but by gospel principles.

Take notice further that you need not trouble yourself to find out a multitude of marks and signs of true grace, if you can find a few good ones. Particularly, you may know that you are passed from death to life, if you love the brothers (1 John 3:14); that is, if you love all whom you can in charity judge to be true believers, and that because they are true believers, and for the truth's sake, that dwells in them. As Solomon discerned the true mother of the child by her affection towards her child, so the mother-grace of faith may be discerned by the love that it breeds in us towards all true believers.

To conclude this point, happy are you if you can find so much evidence of the fruits of your faith as may enable you to express your sincerity in these moderate terms: 'Pray for us; for we trust we have a good conscience, in all things willing to live honestly' (Heb. 13:18).

3. Meditation on the Word of God is of very great use and advantage for the attainment and practice of holiness through faith in Christ. It is a duty by which the soul does feed and ruminate upon the Word as its spiritual food, and digests it, and turns it into nourishment, by which we are strengthened for every good work. Our souls are satisfied therewith, as with marrow and fatness; when we remember God upon our beds, and meditate on Him in the night watches (Ps. 63:5, 6). The new nature may well be called 'the mind' (Rom. 7:25 ), because it lives and acts by minding and meditating on spiritual things. Therefore, it is a duty to be practiced, not only at some limited times, but all the day (Ps. 119:97); yes, 'day and night' (Ps. 1:2), even in our ordinary employment at home and abroad. A habitual knowledge of the Word will not profit us, without an active minding of it by frequent meditation. Some think that much preaching of the Word is not needful, where a people are already brought to the knowledge of those things that are necessary to salvation. But they that are regenerated by the Word find by experience that their spiritual life is maintained and increased by often minding the same Word, and therefore, 'as new-born babes, they desire the sincere milk of the Word, that they may grow thereby' (1 Peter 2:2), and would by the preachers be put often in remembrance of the same things, that they may feed upon them by meditation, though they know them already and are established in the present truth (2 Peter 1:12).

But here our greatest skill and chiefest concernment lies in practicing this duty in such a manner as that it may be subservient, and not at all opposite to the life of faith. We must not rely upon the performance of a daily task of meditation as a work of righteousness for the procurement of the favour of God, instead of relying on the righteousness of Christ - as indeed we are prone to do, to catch at any straw, rather than to trust only on the free grace of God in Christ for our salvation. And the end of our meditation must not be mere speculation and knowledge of the truth, but rather the vigorous pressing it upon our consciences, and the stirring up our hearts and affections to the practice of it. And, in stirring up ourselves to a holy practice, we must warily observe how far the several parts of the truths of God are powerful and effectual for the attainment of this end, that we may make use of them accordingly. We must not imagine, as too many do - yea, and some great masters in the art of meditation - that we can bring our hearts effectually to the love of God and holiness, and can work strange alterations, and frame in our hearts any holy qualifications or virtue, merely by working in ourselves strong apprehensions of God's eternal power and Godhead, His sovereign authority, omniscience, perfect holiness, exact justice, the equity of His law, and reasonableness of our obedience to it, the unspeakable happiness prepared for the godly, and misery for the wicked, to all eternity.

Meditation on such things as these is indeed very useful to press upon our consciences the strictness of our obligation to holy duties, and to move us to go by faith to Christ for life and strength to perform them. But, that we may receive this life and strength, by which we are enabled for immediate performance, we must meditate believing on Christ's saving benefits, as they are discovered in the gospel; which is the only doctrine which is the power of God to our salvation, and by which the quickening Spirit is ministered to us, and that is able to build us up, and give us an inheritance among all them that are sanctified (Rom. 1:16; 2 Cor. 3:6; Acts 20:32). You must take special care to act faith in your meditation; mix the Word of God's grace with it, or else it will not profit you (Heb. 4:2). And if you set the lovingkindness of God frequently before your eyes, by meditating on it believingly, you will be strengthened to walk in the truth (Ps. 26:3); and, by beholding as in a glass the glory of the Lord, you will be changed into the same image, from glory to glory, even as by the Spirit of the Lord (2 Cor. 3: 18). This kind of meditation is sweet, and delightful to those that are guided to it by the spirit of faith, and it needs not the help of such artificial methods as the vulgar cannot easily learn. You may let your thoughts run in it at liberty, without confining them to any rules of method. You will find your souls much enlivened by it, and enriched with the grace of God; which cannot be effected by any other kind of meditation, though it be never so methodical, and curiously framed according to the rules of art.

4. The sacrament of baptism must needs be of great use to promote the life of faith, if it be made use of according to its nature and institution, because it is a seal of the righteousness of faith, as circumcision was formerly (Rom. 4: 11). But then we must take heed of making it a seal of the contrary righteousness of works, as the carnal Jews did, that sought to be justified by the law of Moses; and as many Christians do, that 'transform the new covenant into a covenant of works; requiring sincere obedience to all the laws of Christ, as the condition of our justification', into which new-devised covenant they think themselves to be entered by their baptism. I may say of baptism, thus perverted and abused, as the apostle says of circumcision, 'Baptism verily profits, if you keep the law: but, if you be a breaker of the law, your baptism is made no baptism' (Rom. 2:25 ). If you are baptized, so long as you continue in the abuse of that holy ordinance, 'Christ shall profit you nothing ; Christ is become of none effect to you; you are fallen from grace' (Gal. 5:2, 4).

Beware also of making an idol of baptism, and putting it in the place of Christ, as the Papists do, who hold that it confers grace by the very work that is performed in the administration of it, and as many ignorant people do, that trust rather on their baptism than on Christ - like the Pharisees, who placed their confidence on circumcision and other external privileges (Phil. 3:4, 5). We are to know that God is not well pleased with many that are baptized (1 Cor. 10:2, 5), and the time will come when He will punish the baptized with the unbaptized, as well as the circumcised with the uncircumcised (Jer. 9:25 ).

Beware also of advancing baptism to an equal partnership with faith in your salvation, as some do, who account all baptism null and void, besides that which is administered to persons grown up to years of discretion; and they that refuse to be rebaptized at those years are to be accounted aliens from the true church, from Christ and His salvation, notwithstanding all their faith in Christ. If the baptism of infants were null and void, yet the want of true baptism would be no damning matter to those that are otherwise persuaded. Circumcision was as necessary as baptism in its time, and yet the Israelites omitted it for the space of forty years in the wilderness without fearing that any would fall short of salvation for want of it (Josh. 5:6, 7). Many precious saints, in the primitive times of persecution, have gone to heaven through a baptism of suffering for the name of Christ, before they had opportunity to be baptized with water. And in those ancient times when the custom of deferring baptism too much prevailed, we are not to think that none were in a state of salvation by faith in Christ that deferred that ordinance, or neglected it.

Take notice further that it is not sufficient to avoid the pernicious errors of those that pervert baptism, contrary to its institution; but you must be also diligent in improving it to the ends for which it was instituted. And here let me desire you to put the question seriously to your souls: 'What good use do you make of your baptism? How often, or seldom, do you think upon it? The vulgar sort of Christians, yes, it may be feared, many sincere converts, do so little think upon their own baptism and study to make a due improvement of it, that it is of no more profit to their souls than if they never had been baptized; yes, their sin is the more aggravated by rendering such an ordinance of none effect to their souls through their own gross neglect. Though baptism be administered to us but once in our lives, yet we ought frequently to reflect upon it, and upon all occasions to put the question to ourselves: 'Unto what were we baptized?' (Acts 19:3.) What does this ordinance seal? What did it engage us to? And accordingly we must stir up and strengthen ourselves by our baptism to lay hold on the grace which it seals to us, and to fulfil its engagements. We should often remember that we are made Christ's disciples by baptism, and engaged to hear Him, rather than Moses, and to believe on Him for our salvation; as John baptized with the baptism of repentance, saying to people that they should believe on Him that should come after him, that is on Christ Jesus. We should remember that our baptism sealed our putting on of Christ, and our being the children of God by faith in Christ, and our being no longer under the former schoolmaster, the law (Gal. 3:25-27); and that it sealed to us the putting off the body of sin, and our burial and resurrection with Christ by faith, and the forgiving of our trespasses (Col. 2:12, 13); our being made members of one body, Christ; and to drink into one Spirit (1 Cor. 12:12, 13).

We may find by such things as these, which are more fully discovered in the gospel, that it is the proper nature and tendency of baptism to guide us to faith in Christ alone for remission of sins, holiness and all salvation, by union and fellowship with Him; and that a diligent improvement of this ordinance must needs be of great advantage to the life of faith.

5. The sacrament of the Lord's Supper is as a spiritual feast to nourish our faith, and to strengthen us to walk in all holiness by Christ living and working in us, if it be used according to the pattern which Christ gave us in its first institution recorded by three evangelists (Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20), and was extraordinarily revealed from heaven by Christ Himself to the apostle Paul (1 Cor. 11:23-25), that we might be the more obliged and stirred up to the exact observation of it. Its end is not only that we may remember Christ's death in the history, but in the mystery of it: as that His body was broken for us, that His blood is the blood of the New Testament, or covenant, shed for us, and for many, for the remission of sins, that so we may receive and enjoy all the promises of the new covenant which are recorded (Heb. 8:10-12). Its end is to mind us that Christ's body and blood are bread and drink, even all-sufficient food to nourish our souls to everlasting life; and that we ought to take, and eat, and drink Him by faith; and to assure us that, when we 'truly believe on Him, He is as really and closely united to us by His Spirit, as the food which we eat and drink is united to our bodies'. Christ Himself (John 6) does more fully explain this mystery.

Furthermore, this sacrament does not only put us in mind of the spiritual blessings wherewith we are blessed in Christ, and our enjoyment of them by faith, but also it is a means and instrument by which God does really exhibit and give forth Christ and His salvation to true believers, and by which He does stir up and strengthen believers to receive and feed upon Christ by present actings of faith, while they partake of the outward elements. When Christ says, 'Eat, drink; this is My body, this is My blood', no less can be meant than that Christ does as truly give His body and blood to true believers in that ordinance as the bread and cup, and they do as truly receive it by faith. As if a prince invest a subject in some honourable office, by delivering to him a staff, sword or signet and say to him, 'Take this staff, sword or signet; this is such an office or preferment' or if a father should deliver a deed for conveyance of land to his son, and say, 'Take it as your own; this is such a farm or manor' - how can such expressions import anything less, in common sense and reason, than a present, gift and conveyance of the offices, preferments and lands, by and with those outward signs? Therefore the apostle Paul asserts that the bread in the Lord's Supper 'is the communion of the body of Christ', and the 'cup is the communion of His blood' (1 Cor. 10:16); which shows that Christ's body and blood are really communicated to us, and we do really partake of them, as well as of the bread and cup.

The chief excellency and advantage of this ordinance is that it is not only a figure and resemblance of our living upon a crucified Saviour, but also a precious instrument to us, and received by us, through faith. This makes it to be a love-token worthy of that ardent affection towards us, which filled Christ's heart at the time when He instituted it, when He was on the point of finishing His greatest work of love by laying down His life for us (1 Cor. 11:23). And this is diligently to be observed, that we may make a right improvement of this ordinance, and receive the saving benefits of it.

One reason why many do little esteem, and seldom or never partake of this ordinance, and do find little benefit by it, is because they falsely imagine that God in it only holds forth naked signs and resemblances of Christ and His salvation, which they account to be held forth so plainly in Scripture that they need not the help of such a sign; whereas if they understood that God does really give Christ Himself to their faith, by and with those signs and resemblances, they would prize it as the most delicious feast, and be desirous to partake of it on all opportunities (Acts 2:42; 20:7).

Another reason why many partake seldom or never of this ordinance, and know little of the benefit of it is because they think themselves brought by it into great danger of eating and drinking their own damnation, according to those terrifying words of the apostle: 'For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body' (1 Cor. 11:29). Therefore they account it the safest way, wholly to abstain from such a dangerous ordinance or, at least, that once a year is enough to run so great a hazard. And if they be brought to it sometimes by constraint of conscience, their slavish fears bereave them of all comfortable fruit of it. So that instead of striving to receive Christ and His salvation therein, they account themselves to have succeeded well, if they come off without the sentence of damnation; as the Jewish Rabbis write that the high priest's life was so eminently hazarded by his entering once a year into the Holy of Holies, that he stayed there as little time as he could, lest the people should think him to be struck dead by the hand of God; and when he was come forth alive, he usually made a feast of thanksgiving for joy of so great a deliverance.

But there is no reason why we should be so much terrified by those words of the apostle; for they were darted against such a gross profanation of the Lord's Supper among the Corinthians as we may easily avoid by observing the institution of it which the apostle proposes to them as a sufficient remedy against the gross abuse, in not discerning or differencing the Lord's body from other bodily food, and partaking of it as their own supper, with such disorder that one was hungry and another drunken. Besides, that terrifying word 'damnation' may be rendered more mildly judgement, as it is in the margin; yes, the apostle himself (v. 32) does interpret it of a merciful, temporal judgement, by which we are chastened of the Lord, that we should not be condemned with the world.

We are indeed prone to sin in receiving this ordinance unworthily, and so we are also to pollute, more or less, all other holy things that we meddle with. So that the consideration of our danger might fill us with slavish fear in the use of all other means of grace, as well as of this, were it not that we have a great High Priest, to bear this iniquity of our holy things (Exod. 28:38), under the covert of whose righteousness we are to draw near unto God, without slavish fear, in the full assurance of faith, in this as well as in other holy ordinances; and we are to rejoice in the Lord in this spiritual feast, as the Jews were bound to do in their solemn feasts (Deut. 16:14, 15).

There are other abuses of this ordinance, like to those of baptism fore-mentioned, by which it is rendered opposite, rather than subservient to the life of faith. Some put it in the place of Christ, by trusting on it as a work of righteousness for the procuring of God's favour, or an ordinance sufficient to confer grace to the soul by the very work wrought. Others make it so necessary that they account faith is not sufficient without it; and therefore they will partake of it, if they can possibly, though it be in a disorderly manner, upon their sick-beds, when they are in fear of death, as their viaticum. The Papists do horribly idolize it by their figment of transubstantiation, and the adoration of the breaden god, and their sacrifice of the mass for the sins of the quick and the dead. We ought warily to conceive that the true body and blood of Christ are given to us, with the bread and wine, in a spiritual mysterious manner, by the unsearchable operation of the Holy Spirit, uniting Christ and us together by faith, without any transubstantiation in the outward elements.

6. Prayer is to be made use of as a means of living by faith in Christ, according to the new man. And it is the making our requests with supplication and thanksgiving. That it is to be used so, as an eminent means, appears because God requires it (1 Thess. 5:17; Rom. 12:12); it is our priestly work (1 Peter 2:5; compared with Ps. 141:2); and the property of saints (1 Cor. 1:2); and God is a God of hearing prayer (Ps. 65:2). God will be prayed to by His people for the benefit that He is minded to bestow upon them, when once He has enabled them to pray, though at first He is found of them that seek Him not (Ezek. 36:37; Phil. 1:19, 20), that He may prepare them for thanksgiving and make benefits double benefits to them (Ps. 66:16, 18, 19; 50:15; 2 Cor. 1:10, 11). Though His will will not be changed by this means, yet it is accomplished ordinarily and His purpose is to accomplish it this way. And therefore, trusting assuredly should not make us neglect but rather perform this duty (2 Sam. 7:27).

Christ, the Mediator of the new covenant, by whom justification and sanctification are promised, is also the Mediator for acceptance of our prayers (Heb. 4:15, 16). The Spirit that sanctifies us, begets us in Christ and shows the things of Christ to us, is a Spirit of prayer (Zech. 12:10; Gal. 4:6). He is as fire inflaming the soul, and making it to mount upward in prayer to God. Prayerless people are dead to God. If they are children of Zion, yet they are but stillborn, dead children, they cry not (Acts 9:11), not written among the living in Jerusalem; heathens in nature, though Christians in name (Jer. 10:25).

It is a duty so great that it is put for all the service of God, as a fundamental duty which, if it is done, the rest will be done well, and not without it, and other ordinances of worship are helps to it (Isa. 56:7). It is the great means by which faith exerts itself to perform its whole work, and pours itself forth in all holy desires and affections (Ps. 62: 8); and so yields a sweet savour, as Mary's box of precious spikenard (Mark 14:3; John 12:3); and so the same promises are made to faith and prayer (Rom. 10:11-13). It is our continual incense and sacrifice, by which we offer ourselves, our hearts, affections and lives to God (Ps. 141:2). We act all grace in it, and must act in this way, or else we are not likely to act it any other way. And as we act grace, so we obtain grace by it, and all holiness (Ps. 138:3; Luke 11:13; Heb. 4:16; Ps. 81:10). Our riches come in by it. Israel prevails while Moses holds up his hands (Exod. 17:11). By prayer Hannah is strengthened against her sorrows (1 Sam. 1:15, 18), peace is continued (Phil. 4:6, 7), the disordered soul is set in order by it, as Hannah (1 Sam. 1:18; Ps. 32:1-5). Incense was still burnt, while the lamps were dressed (Exod. 30:7, 8). It is added to the spiritual armour, not as a particular piece of it but as a means of putting on all, and making use of all aright, that we may stand in the evil day (Eph. 6:18). It is a means of transfiguring us into the likeness of Christ in holiness and making our spiritual faces to shine, as Christ was transfigured bodily while He prayed (Luke 9:29), and Moses' face shone while he talked with God (Exod. 34:29).

Hence the frequent use of this duty is commended to us (Eph. 6:18): praying always, on all seasons and opportunities and, by the example of the saints, in public with the congregation (Acts 2:42; 10:30, 31). Solemn acts of prayer should be continued daily (Matt. 6:11); yes, several times in a day, as morning and evening sacrifice (Dan. 6:10; Ps. 92:2); or thrice (Ps. 55:17); besides special occasions (James 5:13, 14), and brief ejaculations that hinder not other business (Ps. 129:8; 2 Sam. 15:31; Neh. 2:4). Prayers should be solemn, in our closets (Matt. 6:6), in families (Acts 10:30, 31). And as sacrifices were multiplied on the Sabbath days and days of atonement and at other appointed seasons (Num. 28), besides the continual burnt-offering, so ought prayer also.

In a word, a Christian ought to give up himself eminently to this duty (Ps. 109:4), without limits (Ps. 119:164). But the great work is to practice this duty rightly for holiness, only by faith in Christ. Here we had need say, 'Lord, teach us to pray' (Luke 11:1); and that not only as to the matter, but as to the manner - both which are taught by Christ, in some measure, in that brief pattern of prayer which He taught His disciples. But for the understanding of it we must consult the whole Word (2 Tim. 3:16, 17). And we have need of the Spirit of Christ to guide us in the duty, and therefore we are taught to pray by the Spirit, that is, the Holy Ghost (Jude 20; Eph. 2:18 ). The Spirit of God only guides and enables our souls to pray aright. And, that you may do so, take these rules.

1. You must pray with your hearts and spirits (Isa. 26: 9; John 4:24); where the Spirit of Christ, and of prayer, principally resides (Gal. 4:6; Eph. 1:17); with understanding (1 Cor. 14:15, 16); for we are renewed in knowledge (Col. 3:10; 2 Peter 1:3); so that praying in ignorance cannot sanctify. And it must be with sincere hearty desire of the good things we ask in prayer; for God sees the heart (Ps. 62:8). Prayer is chiefly a heart-work (Ps. 27:8). God hears the heart without the mouth, but never hears the mouth acceptably without the heart (1 Sam. 1:13). Your prayer is odious hypocrisy, mocking of God and taking His name in vain, when you utter petitions for the coming of His kingdom, and doing of His will, and yet hate godliness in your heart. This is lying to God and flattering with your lips, but no true prayer, and so God takes it (Ps. 78:36). And you must have a sense of your wants and necessities, and that God only can supply them (2 Chron. 20:12).

And fervency in those desires is required (James 5:16). And you must pray with attention, minding yourselves what you pray, or else you cannot expect that God should mind it (Dan. 9:3). Watch it (1 Peter 4:7). Set yourselves to this duty intently. God sees where your heart is wandering, when you pray without attention (Ezek. 33:31). When you say never so many prayers without understanding, attention, affection, it is not praying at all, but sinning and playing the hypocrite, as Papists mumble over their Latin prayers upon the beads by tale, prating like parrots what they cannot understand. And thus ignorant people say over their form of English prayers and account they have well discharged their duty, though their heart prayed not at all, and they were minding other things. This is a mere lip-labour, and bodily exercise, offering a dead carcass to God, plain deceit (Mal. 1:13, 14), a form of godliness, but denying the power (2 Tim. 3:5), by which Popery has cheated the world of the power of this and all other holy ordinances. They say, 'God minds and knows what they speak, and approves it.' I answer, 'He sees them so as to judge them for hypocrites and profane persons, for not knowing, minding and approving what they utter themselves.' He has no pleasure in fools (Eccles. 5:1, 4). They would not deal so with an earthly prince.

2. You must pray in the name of Christ for the Spirit glorifies Christ (John 16:14); and leads us to God through Christ (Eph. 2:18). As I have shown that walking in the Spirit and walking in Christ is all one, so praying in the Spirit and by and through Christ. And as we are to walk in the name of the Lord, and to do all things in His name, so to pray in His name, as is commanded (John 14:13, 14). It is not enough to conclude our prayers, 'through Jesus Christ our Lord', but we must come for blessings in the garments of our Elder Brother, and must depend upon His worthiness and strength for all.

So also we must praise God for all things in His name, as things received for His sake and by Him (Eph. 5:20). We must lay hold on His strength only, and plead nothing, and own nothing for our acceptance, but Him. We must not plead our own works arrogantly, like the proud Pharisee (Luke 18:11, 12), except only as fruits of grace and rewards of grace (Isa. 38:3). Praying in the Spirit is on gospel, not legal principles (Rom. 7:6; 2 Cor. 3:3), with great humiliation and sense of unworthiness (Ps. 51), with a broken spirit, with despair of acceptance otherwise than upon Christ's account (Dan. 9:18). If your enlargements, strugglings, meltings, have been never so great, yet without this all is abominable.

3. Hence you must not think to be accepted for the goodness of your prayers, and trust on them as works of righteousness, which is making idols of your prayers and putting them into the place of Christ - quite contrary to praying in the name of Christ. Thus Papists hope to be saved by saying their tale of prayers upon their bead-rows, and they have indulgences granted upon their saying so many prayers, and of such a sort. Yea, some ignorant Protestants trust on their prayers as duties of righteousness, and they think one prayer to be more acceptable than another by reason of the holiness of the form, if it were made by holy men; especially the Lord's prayer, which they use to help them in an exigence or danger; however little they can apply it to their own case, they make an idol of it. And some use it and other places of Scripture as a spell or charm to drive away the devil. And others think their prayers more acceptable in one place than in another by reason of the holiness of the place (John 4:21, 24; 1 Tim. 2:8). Others trust on their much speaking (Matt. 6:7), which they call the enlarging of their hearts. They think to put off God and to stop the mouth of conscience with a few prayers, and so to live as they list.

4. Pray to God as your Father, through Christ as your Saviour, in faith of remission of sins and your acceptance with God and the obtaining of all other things which you desire of Him, as far as is necessary for your salvation (James 1:5-7; 5:15; 1 John 5:14, 15; Mark 9:24; Heb. 10: 14; Ps. 62:8; 86:7; 55:16; 57:1; 17:6). This is praying in Christ (Eph. 3:12), and by the Holy Ghost, the Spirit of adoption (Rom. 8:15 ; Gal. 4:6). Without this, prayer is lifeless and heartless, and but a dead carcass (Rom. 10:14; Ps. 77:1, 2). By this you may judge whether you have prayed rightly, more than by your melting affection, or largeness in expression. Though you are not assured that you shall have everything that you ask, yet everything that is good. This faith you must endeavour to act, and therefore, if any sin lie on your conscience, you must strive first to get the pardon of it (Ps. 32:1, 5; 51:14, 15), and purification of it by faith, that you may lift up holy hands without wrath and doubting (1 Tim. 2:8). The sin of wrath there is especially mentioned because that is contrary to love and forgiving others. Here lies the strength, life and powerfulness of prayer. Set faith on work, and you will be powerful and prevail.

5. You must strive in prayer to stir up and act every other sanctifying grace, through faith moving you to this. Thus your spikenards will yield their smell: as godly sorrow (Ps. 38:18); peace (Isa. 27:5); joy (Ps. 105:3); hope (Ps. 71: 5); desire, and love to God (Ps. 4:6); and love to all His commands (Ps. 119:4, 5); and to all His people out of love to Him (Ps. 122:8). You must seek the Spirit Himself, in the first place (Luke 11:13; Ps. 37:5); and all spiritual things (Matt. 6:33). Praying only for carnal things shows a carnal heart and leaves it carnal. Pray for faith (Mark 9:24) and for such things as may serve most for the glorifying God (2 Chron. 1:11, 12). And for outward things you must act faith in submission to His will. And this prayer sets you in a holy frame (Matt. 26:42; Luke 22:42, 43). Hallowing God's name must be your aim (Matt. 6:9), not your lusts (James 4:3).

6. Strive to bring your soul into order by this duty, however disordered by guilt, anguish, inordinate cares or fears (Ps. 32:1, 5; 55:16, 17, 20, 22; 69:32; Phil. 4:6, 7; 1 Sam. 1). A watch must be often wound up. You must wrestle in prayer against your unbelief, doubting, fears, cares, reluctancy of the flesh to that which is good; against all evil lusts and desires, coldness of affection, impatience, trouble of spirit; everything that is contrary to a holy life and the graces and holy desires to be acted for yourselves or others (Col. 4:12; Rom. 15:30). Stir up yourselves to the duty (Col. 2:1, 2; Isa. 64:7). Though the flesh is cross and reluctant, we must not yield, but resist by the Spirit (Matt. 26:41). And thus we shall find the Spirit helping our infirmities (Rom. 8:26, 27). Though God seem to defer long, we must not faint or be discouraged (Luke 18:1, 7). The greater our agonies be, the more earnestly we are to pray (Ps. 22:1, 2; Luke 22:42). This is to continue instant in prayer (Rom. 12:12; Eph. 6:18). Thus you will find prayer a great heart-work, and not such a thing as may be done while you think on other things, and that it requires all the strength of faith and affection that you can possibly stir up. Thus you may get a holy frame.

7. You must make a good use of the whole matter and all the manner of prayer, as ordinary and extraordinary exigencies may require, to stir up grace in you by wrestling, and to bring your hearts into a holy frame. As in confession, you must condemn yourself according to the flesh, but not as you are in Christ. You must not deny that grace that you have, as if you were only wicked before, and now to begin again - which hinders praise for grace received in those that are already converted. In supplication, you must endeavour to work up your heart to a godly sorrow (Ps. 38: 18), and a holy sense of your own sin and misery, and lay before you the aggravations thereof (Ps. 51:3; 102). Complaint and lamentation are one great part of prayer, as the Lamentations of Jeremiah. And you must add pleadings to your petitions, with such arguments as may serve to strengthen faith and to stir up and kindle affection (Job. 23: 4). Which pleadings are taken from attributes (Num. 14:17, 18); promises (2 Sam. 7:26, 28, etc.; Gen. 32:9, 12); the equity of our cause (Ps. 17:2, 3); the advantage and benefit of the thing to the glory of God and our comfort (Ps. 115:1, 2; 79:9, 10, 13). Naked petitions are not sufficient when the soul finds special cause of struggling and wrestling against corruptions and dangers, and for mercies. Christ's large prayer (John 17) is made up of pleading and very few petitions.

And we must make use also of praise and thanksgiving to stir up peace, joy, love, etc. (Gen. 32:10; Ps. 18:1, 2, 3; 33:1; 104:34). Especially be much in praising God for mercies of the new state in Christ (Eph. 1:3), and then you will the better give thanks for all the benefits on this account (Eph. 5:20; 1 Thess. 5:18), and plead those benefits to stir up to faith and duty. That brief ejaculation, 'Lord, have mercy on me', is very good to be used; but it will not answer the end and use of the whole duty of prayer, as some lazy carnal people would have it, and so harden themselves in the neglect of the duty; though the large improvement and use of all the matter of prayer, and at all times, is not required, but only as ordinary or extraordinary occasions may require.

8. You must not confine and limit your prayers by any prescribed form, seeing it is impossible that any such forms should be contrived as should answer and fit all the various conditions and necessities of the soul at all times. I do not condemn all forms, as that made by Christ, the Lord's prayer; though it were easy to show that Christ never intended it for a form of prayer, so as to bind any to the precise form of words; and it is plain the Spirit of God has expressed it in different words (Matt. 6; Luke 11). But better to pray by that form, or other forms, than not at all. It is uncharitable to take away crutches, or wooden legs, from lame people; yet none will look upon them but as dead helps. I say, it is utterly unlawful to bind ourselves to any form, because none can answer the duty fitly and suitably to particular occasions (Eph. 6:18 ; Phil. 4:6; John 15:7; 1 Thess. 5:18 ; Eph. 5:20). You must make the whole Scripture your common prayer-book, as the primitive church did, being the language of the Spirit, reaching all occasions and conditions, and fittest to speak to God in. And if you use a form, you must follow it by the Spirit farther than the form goes, according as He shall guide you by the Word; or else you quench the Spirit (1 Thess. 5:19). 1f you know the principles of prayer, and have a lively sense of your necessities, and hearty desires of God's grace and mercies, you will be able to pray without forms, and your affections will bring forth words out of the fullness of your heart. And you need not be over solicitous and timorous about words, for doubtless, the Spirit, who is the help to us in speaking to men, will also much more help us to speak to God, if we desire it (1 Cor. 1:5; Mark 13:11; Luke 12:11, 12). And God does not regard eloquent words, nor artificial composure; neither do we need to regard it in private prayer (Isa. 38:14). If you limit yourself to forms, you will in this way grow formal and limit the Spirit.

7. Another means appointed of God, is singing of psalms, that is, songs of any sacred subject composed to a tune, hymns or songs of praise and spiritual songs of any sublime spiritual manner, as Psalm 45 and the Song of Solomon. God has commanded it in the New Testament (Col. 3:16; Eph. 5: 19 ), though now in these days many question whether it is an ordinance or not. And there were many commands for it under the Old Testament (Ps. 149:1-3; 96:1; 100).

Moses and the children of Israel sang before David's time (Exod. 15). David composed psalms by the Spirit, to be sung publicly (2 Sam. 23:1, 2), yea, privately too (Ps. 40:3; 2 Chron. 29:30; Ps. 105:2). Other songs also were made upon several occasions and used, whether they were parts of the Scripture or not, as Solomon made a thousand and five (1 Kings 4:32 ). And they made songs upon occasion, which teaches that it is lawful for us to do so, if they be according to the Word (Isa. 38:9-14).

The matter of Scripture may be sung (Ps. 119:54). Christ and His disciples sung a hymn (Matt. 26:30), supposed to be one of David's psalms; and they were written for our instruction, as well as other parts of Scripture (Rom. 15:4), and so to be used now in singing. They speak of the things of the New Testament, either figuratively or clearly, and we may understand them better now than the Jews could under the Old Testament (2 Cor. 3:16 ; Gal. 2:17 ).

Christians before practiced this duty as well as Jews (Acts 16:25). Hence their antelucani hymni [the hymns they sang before daylight] were noted by Pliny a heathen. These songs or hymns may be used at all times, especially for holy mirth or rejoicing (James 5:13). But this text is not to be taken exclusively in singing, any more than in prayer (Ps. 38: 18; 2 Chron. 35:25).

But the right manner of this duty is chiefly to be noted. And here, (i) Trust not upon the melody of the voice, as if that pleased God, who delights only in the melody of the heart (Col. 3:16). Neither let the recreating your senses be your end, which is but a carnal work: Non musica chordula, sed cor; non clamans, sed amans, psallit in aure Dei: 'Not a musical string, but the heart; nor crying, but loving sounds in the ear of the Lord.' This spiritual music was typified by musical instruments of old. (ii) You must use it for the same end as meditation and prayer, according to the nature of what is sung, that is, to quicken faith (2 Chron. 20:21, 22; Acts 16:25, 26), and joy and delight in the Lord, glorying in Him (Ps. 104:33, 34; 105:3; 149:1, 2; 33: 1-3). You are never right until you can be heartily merry in the Lord, to act joy and mirth holily (James 5:13 ; Eph. 5:19 ), and also to get more knowledge and instruction in heavenly mysteries, and in your duty, teaching and admonishing (Col. 3:16). Many psalms are Maschils (as their title is), that is, psalms of instruction.

Thus we are to sing such psalms as speak in the first person, though we cannot apply them to ourselves, as words uttered by ourselves concerning ourselves; and in this we do not lie. David speaks of Christ as of Himself, as a pattern of affliction and virtue, to instruct others; and we sing such psalms, not as our words, but as words of our instruction. And therein we do not lie, any more than the Levites, the sons of Korah, or Jeduthun or other musicians bound to sing them (Ps. 5; 39; 42). Though it is good to personate all the good that we can, yet we have so much liberty in the use of psalms that though we cannot apply all to ourselves, as speaking and thinking the same, yet we shall answer the end if we sing for our instruction, as in Psalms 6, 26, 46, 101 and 131.

And psalms have a peculiar fitness for teaching and instructing, because the pleasantness of metre, said or sung, is very helpful to the memory (see Deut. 31:19, 21). And there is a variety of curious artifice in the placing of words in the psalms upon this account, and there are some alphabetical psalms, as Psalms 25, 34, 37, 111, 112, 119 and 145. And by the melody of the sound, the instruction comes in with delight, as a physical dose sugared, and sorrow is naturally allayed to fit the mind for spiritual joy, and distempered passions appeased (2 Kings 3:15; 1 Sam. 16: 14-16). So Orpheus, Amphion and others were famous for civilizing rude and barbarous people by music.

8. Fasting is also an ordinance of God to be used for the same purpose and end and is commended to us under the New Testament (Matt. 9:15 ; 17:21 ; 1 Cor. 7:5). And we have examples of it (Acts 13:2, 3; 14:23 ). Under the Old Testament there were frequent commands for it and examples, chiefly upon occasion of extraordinary afflictions (1 Sam. 7:6; Neh. 9:1; Dan. 9:3; 10:2, 3; 2 Sam. 12: 16; Ps. 35:13; 2 Sam. 3:31, 35; Joel 2:12, 13); besides the anniversary great day of atonement (Lev. 16: 29, 31), when everyone was to fast on pain of being cut off. There is a prophecy of the same for the times of the New Testament (Zech. 12:12 ). It was used most on extraordinary occasions, and it is a help to holiness by faith, because it is a meet help for extraordinary prayer and humiliation (Joel 1:14; 2:12 ). But the great matter is to use it rightly, as follows.

1. Trust not in it as meriting or satisfying, as Papists and Pharisees do (Luke 18:12), putting it in the place of Christ; or as a means of itself conferring grace and mortifying lusts, as many do, who may sooner kill their bodies than their lusts; or as any purifying rite; yea, or in or for itself acceptable to God (1 Tim. 4:8; Heb. 13:9; Col. 2:16, 17, 20, 23). Imagine not that prayer is not acceptable without it, for this is against faith. Fasts, as well as feasts, are no substantial parts of worship, because not spiritual, but bodily; though under the Old Testament they were parts, as instituted rites, figurative and teaching. But that use is now ceased, as that on the day of atonement, and so many figurative rites adjoined to fasting, as sackcloth, ashes, rending garments, pouring out water, lying on the earth. The kingdom of God consists not in these things (Rom. 14:17). The soul is hardened by trusting in them (Isa. 58:3, 6; Zech. 7:5, 6, 10).

2. Use it as a help to extraordinary prayer and humiliation, that the mind may not be unsuited for it by eating, drinking or bodily pleasures (Joel 2:13; Isa. 22:12, 13; Zech. 12:10-14). It is good only as a help to the soul, removing impediments. The best fast is when the mind is taken off from delights, as in John the Baptist's case (Matt. 3:4), when heaven and godly sorrow take off the soul (Zech. 12:10 -14).

3. Use it in such a measure as may be proper for its end, without which it is worth nothing. If abstinence divert your mind, by reason of a gnawing appetite, then you had better eat sparingly, as Daniel in his great fast (Dan. 10:2, 3). Some have not enough of spiritual-mindedness to give up themselves to fasting and prayer without great distraction; and such had better eat than go beyond their strength in a thing not absolutely necessary, which produces only a slavish act, as in the case of virginity (1 Cor. 7:7-9, 34-36). Christ would not have His weak disciples necessitated to the duty (Matt. 9:14, 15). In the meantime, such should strive to be sensible of the weakness and carnality that hinders their use of this excellent help.

9. You may expect here something to be spoken of vows. But I shall only say this of them. Think not to bring yourselves to good by vows and promises, as if the strength of your own law could do it when the strength of God's law does it not. We bring children to make promises of amendment, but we know how well they keep them. The devil will urge you to vow, and then to break, that he may perplex your conscience the more.

10. Another great mean is fellowship and communion with the saints (Acts 2:42 ).

First, this mean must be used diligently. Whosoever God saves should be added to some visible church and come into communion of other saints and, if they have no opportunity for it, their heart should be bent towards it. Sometimes the church is in the wilderness and hindered from visible communion and ordinances, but they that believe in Christ are always willing and desirous so to add and join themselves (Acts 2:41, 44, 47). And the continued steadfastly in fellowship (1 John 2:19 ). Andy God binds His people to leave the fellowship and society of the wicked as much as may be (2 Cor. 6:17). And, so far as we are necessitated to accompany them, we ought to show charity to their souls and bodies (1 Cor. 5:9).

This communion with saints is to be exercised in private converse (Ps. 101:4-7), and in public assemblies (Heb. 10:25; Zech. 14:16, 17). And doubtless, it ought to be used for the attainment of holiness as may be proved.

Firstly, in general, because God communicates all salvation to a people ordinarily by, or in a church, either by taking them into fellowship, or holding forth the light of truth by His churches to the world. A church is the temple of God, where God dwells (1 Tim. 3:15 ). He has placed His name and salvation there, as in Jerusalem of old (Joel 2:32; 2 Chron. 6:5, 6). He has given to His churches those officers and ordinances whereby He converts others (1 Cor. 12:28). His springs are there (Ps. 87:7). He makes the several members of a church instruments for the conveyance of His grace and fullness from one to another, as the members of the natural body convey to each other the fullness of the head (Eph. 4:16). All the newborn are brought forth and nourished by the church (Isa. 66:8, 11; 49:20; 60:4), and therefore all that would be saved should join to a church; they shall prosper that love the church, so as to stand in its gates and unite as members, brethren and companions (Ps. 122:2, 4, 6). And wrath is denounced against those that are not members of it, at least, of the mystical body: they cannot have God for their Father, that have not that for their mother (S. of S. 1:7, 8). This makes those that desire fellowship with God to take hold of the skirts of His people (Zech. 8:23 ).

Secondly, in particular, fellowship with the saints conduces to holiness many ways.

1. By manifold helps to holiness, which are received thereby, as:

1. The Word and sacraments (Acts 2:42; Isa. 2:3; Matt. 28:19, 20), and all the ministerial office and labour in watching our souls (Heb. 13:17; 1 Thess. 5:12, 13; Isa. 25: 6). None of these helps can be enjoyed without fellowship of saints, each with other. And if believers had been to have stood single by themselves, and not maintained fellowship with each other for mutual assistance and common good, none of these things could have continued; neither could any believer have been extant at this day, in any ordinary way, but even the very name of believers had been abolished.

2. Mutual prayer, which is the more forcible when all pray together (Matt. 18:19, 20; 2 Cor. 1:10, 11; James 5:16 ; Rom. 15:30 ).

3. Mutual admonition, instruction, consolation, to help each other when they are ready to fall, and to promote the good work in each other (1 Thess. 5:14). 'He that walks with wise men, shall be wise' (Prov. 13:20). Woe to him that is alone 'when he falls' (see Eccles. 4:9-12). In church fellowship there are many helpers, many to watch. Soldiers have their security in company, and the church is compared to an 'army with banners' (S. of S. 6:4, 10). So, for quickening affections, iron sharpens iron (Prov. 27:17). Likewise, the counsel of a friend, like ointment and perfume, rejoices the heart (Prov. 27:9), yea, the wounds and reproofs of the righteous are as precious balm (Ps. 141:5).

4. External supports, which mitigate afflictions, and are to be communicated mutually (Eph. 4:28; 1 Peter 4:9, 10). The affliction is increased, when none care for our souls (Ps. 142:4).

5. Excommunication, when offences are exceeding heinous or men obstinate in sin. This ordinance is appointed for the 'destruction of the flesh, that the spirit may be saved' (1 Cor. 5:5). Better and more hopeful it is to be cast out by the church for a person's amendment than to be wholly without the church at all times; and better to be a lost sheep, than a goat or swine; for excommunication cuts off actual communion only until repentance be evident, and not absolutely abolishes the title and relation of a brother and church member, though it judges one to be an unnatural brother and a pernicious rotten member at present, not fit for acts of communion. Besides, admonition is still to be afforded (2 Thess. 3:15), and any means are to be used that may serve to cure and restore him. The church reaches forth a hand to help such a person, though it does not join hands in fellowship with him; or it communicates to him, not with him. Yet, if he have not so much grace as to repent, it were better he had never known the way of righteousness (2 Peter 2:21 ).

6. The lively examples of saints are before our eyes in church fellowship, to teach and encourage (Phil. 3:17; 4:9; 2 Tim. 3: 10, 11; 2 Cor. 9:2).

2. By those holy duties that are required and do appertain to this fellowship and communion. All acts that belong to this fellowship are holy; as, hearing, receiving the sacraments, prayer, mutual admonitions, etc. I shall consider some such holy acts, by which we are rather doers than receivers, and which we perform towards others, as:

1. Godly discourse, teaching, admonishing, comforting others in Christ, which we cannot so perform towards others as towards those we have strict fellowship with in Christ. Others, like swine, trample these jewels under foot, and saints therefore are forced to refrain from godly discourse in their company (Amos 5:10, 13; 6:10). But holy discourse is most acceptable to the saints, and to be practiced with them (Mal. 3:16), and is greatly to the advantage of holiness (Prov. 11:25 ).

2. In helping, succouring and conversing with Christ in His members. We do good to Christ in His members in church fellowship; and we ourselves as members of Christ act as well from Christ as towards Christ; whereas, if we do good to others without, we do good only for Christ's sake, but not to Christ (Matt. 25:35-46; Ps. 16:2, 3). We have advantage in general to do all duties that belong to us as members of Christ to fellow members - which we cannot do, if separate from them, as a natural member cannot perform its office to other members, if separate from them.

Secondly, the means must be used rightly, for the attaining of holiness only in Christ.

1. One rule is 'Do not trust in church membership', or on churches, as if this or that relation in fellowship commended you to God of itself, whereas, a church way is but a help to fellowship with Christ and walking in the duties of that fellowship. The Israelites stumbled at Christ by trusting on their carnal privileges, and set them in opposition to Christ, whereas they should have only made them subservient to Christ. Confidence in them should have been abandoned, as Paul's example teaches (Phil. 3:3-5, etc.). We must not glory in Paul, Apollos, Cephas, but in Christ; else we glory in the flesh, and in men (1 Cor. 1:12, 13; 3:21). Trusting on church privileges is an inlet to formality and licentiousness (Jer. 7:4, 8-10), and thence the corruption of churches (Isa. 1:10; 2 Tim. 2:20).

2. Follow no church any farther than you may follow it in the way of Christ, and keep fellowship with it only upon the account of Christ, because it follows Christ and has fellowship with Christ (1 John 1:3; Zech. 8:23). If a church revolts from Christ, we must not follow it, however ancient it may be; as the Israelitish church was not to be followed, when it persecuted Christ and His apostles, and many by adhering to that church fell from Christ (Phil. 3:6; Acts 6: 13, 14; 21:28). We are indeed to hear the church, but not every one that calls itself so, and none any farther than it speaks as a true church, according to the voice of the Shepherd (John 10:27). We must subject ourselves to ministers of Christ and stewards of His mysteries (1 Cor. 4:1), but must give up ourselves first to Christ absolutely, and to the church according to the will of Christ (2 Cor. 8:5).

Our fear must not be taught by the precepts of men (Matt. 15). The doctrines of any men are to be tried by Scripture, whatever authority they pretend to (Acts 17:11). An unlimited following church guides brought the church into Babylon  and into all manner of spiritual whoredoms and abominations. You are not baptized into the name of the church, but into the name of Christ (1 Cor. 1:13 ).

3. Do not think that you must attain this or that degree of grace, before you join yourself in full communion with a church of Christ in all ordinances. But when you have given up yourself to Christ, and learned the duty of communion, give up yourself unto a church of Christ, though you find much weakness and inability. For church ordinances of special communion serve to strengthen you, and how can you get heat, being alone? The disciples, as soon as converted, embraced all fellowship (Acts 2:42 ). And churches, that they may forward holiness in themselves and others, must be willing to receive Christ's weak ones, and to feed His lambs as well as better-grown sheep, and bear them on their sides (Isa. 66:12). How else shall Christ's weak ones grow strong by that nourishment that other parts supply? They are very unreasonable that expect Christians should grow out of church fellowship to as high a degree of grace as these that are in those pastures of tender grass, and are unwilling to receive any that they are like to have occasion to bear with, whereas bearing and long-suffering are great duties of church fellowship (Eph. 4:2, 3; Rom. 14:1). The weakest have most need to be strengthened by church communion, and we are bound to receive them, as Christ has received us (Rom. 15:7). We do not reject or separate the weaker parts of the body (1 Cor. 12:23, 24), but put more honour and comeliness on them.

Admission into the churches in the apostolic times was gained upon profession with a show of seriousness, though tares got in among the wheat, and many scandals arose to the reproach of the ways of Christ; and the greatest strictness will not keep out all hypocrites, yet the best care must be taken so far as not to hinder any that have the least truth of grace.

4. Keep communion with a church for the sake of communion with Christ (1 John 1:3; Zech. 8:23 ). Therefore, you must keep communion in Christ's pure ways only, and in them seek Christ by faith that, in the enjoyment of those advantages, you may receive and act the godliness and holiness forementioned and aim at spiritual flourishing and growth in grace. Choose therefore fellowship with the most spiritual churches. Judge of churches and men according to e rule of the new creature (2 Cor. 5:16 , 17), and try them (Rev. 2:2; 3:9); otherwise a church may corrupt you.

See that your communion answer its end, tend to your edification, not to destruction; which you ought to take all the advantages of, not only in the church where you are a member, but by communion with other churches, as occasionally providence casts you among them, for your communion with a particular church obliges to communion with all churches of Christ in His ways, as you are called to it (1 Cor. 10:17). And it is an abuse to say, 'We are members of a church in London, and therefore refuse fellowship with a church in the country,' seeing, if we are members of Christ, we are members of one another, whether single persons or churches.

And endeavour to join in fellowship with the godly of the place where you live, that you may have the more frequent and constant communion. Onesimus, though converted at Rome, must be one of the church of the Colossians, because he lived there (Col. 4:9, cf. Philem. 10). The union of the saints together in distant societies, according to the places where they lived, was the apostolic practice, and cannot be violated without sin. Such can best watch over one another, admonish, comfort and edify each other - which is the benefit of communion. And they indeed destroy communion that seek a communion where they cannot have this benefit.

I only add to this head that church fellowship without practicing the ways of Christ is but a conspiracy to take His name in vain, and a counterfeit church fellowship of hypocrites. It is impudence for such to invite others to their communion; tyranny to compel them. Every Christian is bound to seek a better church fellowship by reformation; and those that do so are the best sons of Christ's church, who inquire, 'Is this the way to enjoy Christ?' a church way being appointed to enjoy Christ therein.

5. Especially, leave not the church in persecution, when you need its help most and are then most tried whether you will cleave to it. This is a sign of apostasy (Heb. 10:25, 26; Matt. 24:9-14). We should cleave to one another as one flesh, even to prisons and death, or else we deny Christ in His members (Matt. 25:43).

Chapter Fourteen

That you may seek holiness and righteousness only by believing in Christ and walking in Him by faith, according to the former directions, take encouragement from the great advantages of this way and the excellent properties of it.

This direction may serve as an epilogue or conclusion by stirring us up unto a lively and cheerful embracing those gospel rules forementioned by several weighty motives. Many are kept from seeking godliness because they know not the way to it; or the way that they think of seems uncouth, unpleasant, disadvantageous and full of discouragement, like the way through the wilderness to Canaan, which wearied the Israelites and occasioned their many murmurings (Num. 21:4).

But this is a way so good and excellent that those that have the true knowledge of it, and desire heartily to be godly, cannot dislike it. I shall show the excellency of it in several particulars. But you should first call to mind what is the way I have taught, namely, union and fellowship with Christ, and by faith in Christ, as discovered in the gospel; not by the law, or in a natural condition, or by thinking to get it before we come to Christ, to procure Christ by it - which is striving against the stream; but that we must first apply Christ and His salvation to ourselves for our comfort, and that by confident faith; and then walk by that faith, according to the new man, in Christ, and not as in a natural condition; and use all means of holiness rightly for this end. Now, that this is an excellent advantageous way appears by the following desirable properties of it.

Firstly, it has this property that it tends to the abasement of all flesh and exaltation of God only, in His grace and power through Christ. And so it is agreeable to God's design in all His works and the end that He aims at (Rom. 11:6; Isa. 2:17; Ezek. 36:21-23, 31, 32; Ps. 145:4); and a fit means for the attaining the end that we ought to aim at in the first place, which is the hallowing, sanctifying and glorifying God's name in all things; and is the first and chief petition (Matt. 6:9); and is the end of all our actings (1 Cor. 10:31); and was the end of giving the law (Rom. 3:19, 20). God made all things for Christ, and would have Him have the preeminence in all (Col. 1:17, 18), that the Father may be glorified in the Son (John 14:13 ). And this property of it is a great argument to prove that it is the way of God, and has the character of His image stamped on it. We may say that it is like Him and a way according to His heart, as Christ proves His doctrine to be of God by this argument (John 7:18). And Paul proves the doctrine of justification, and of sanctification, and salvation by grace through faith to be of God, because it excludes all boastings of the creature (Rom. 3:27 , 28; 1 Cor. 1:29 , 30, 31; Eph. 3:8, 9). This property appears evidently in the mystery of sanctification by Christ in us through faith. For

1. It shows that we can do nothing by our natural will, or any power of the flesh, and that God will not enable us to do anything that way (Rom. 7:18), however nature is stirred up by the law or natural helps (Gal. 3:11, 21). And so it serves to work self-loathing and abasement, and to make us look on nature as desperately wicked, and past cure, and not to be reformed, but put off by putting on Christ. It remains wicked, and only wicked, after we have put on Christ.

2. It shows that all our good works and living to God are not by our own power and strength at all, but by the power of Christ living in us by faith; and that God enables us to act, not merely according to our natural power, as He enables carnal men and all other creatures, but above our own power by Christ united to us and in us through the Spirit. All men live, move and have their being in Him and, by His universal support and maintenance of nature in its being and activity, they act (Heb. 1:3), so that the glory of their actings as creatures belongs to God. But God acts more immediately in His people, who are one flesh and one Spirit with Christ, and act not by their own power, but by the power of the Spirit of Christ in them, as closely united to Him, and being the living temples of His Spirit; so that Christ is the immediate principal agent of all their good works, and they are Christ's works properly, who works all our works in us and for us; and yet they are the saints' works by fellowship with Christ, by whose light and power the faculties of the saints do act, and are acted (Gal. 2:20; Eph. 3:16, 17; Col. 1:11); so that we are to ascribe all our works to God in Christ and thank Him for them as free gifts (1 Cor. 15:10; Phil. 1:11). God enables us to act, not by ourselves, as He does others, but by Himself. The wicked are supported in acting only according to their own nature, so they act wickedly; thus all are said to live, move and have their being in God (Acts 17:28). But God enables us to conquer sin, not by ourselves, but by Himself (Hos. 1:7); and the glory of enabling us does not only belong to Him, which the Pharisee could not but ascribe to him (Luke 18:11 ), but also the glory of doing all in us. And yet we work as one with Christ, even as He works as one with the Father, by the Father working in Him. We live as branches by the juice of the vine, act as members by the animal spirits of the head, and bring forth fruit by marriage to Him as our husband, and work in the strength of Him as the living bread that we feed on. He is all in the new man (Col. 3:11), and all the promises are made good in Him (2 Cor. 1:20 ).

Secondly, it has this property that it consists well with other doctrines of the gospel; which contrary errors do not. And hence this is the way to confirm us in many other points of the gospel, and therefore appears to be true by its harmony with other truths, and fit linking with them in the same golden chain of the mystery of godliness, and evidences them to be true by their harmony with it. I have showed that men's mistaking the true way of sanctification is the cause of perverting the Scripture in other points of faith, and of declining from the truth to Popish, Socinian and Arminian tenets, because men cannot seriously take that for truth which they judge not to be according to godliness. But this way of holiness will evidence that these gospel doctrines, which they refuse, are according to godliness; and that those tenets, which a blind zeal for holiness moves them to embrace, are indeed contrary to holiness, however Satan appears to their natural understandings as an angel of light in such tenets. Whatever men say, it is certain that legalists are indeed the Antinomians, I shall instance in some truths confirmed by it.

1. The doctrine of original sin, that is, not only the guilt of Adam's sin and a corrupt nature, but utter impotency to do spiritual good, and proneness to sin, which is death to God, in all people according to nature (Ps. 51:5; Rom. 5:12). There is an utter inability to keep the law truly in any point. Many deny this doctrine, because they think that if people believe this they will excuse their sins by it, and be apt to despair of all striving to do good works and leave off all endeavours and grow licentious, and they think it will be more conducing to godliness to hold and teach either that there is no original sin or corruption derived from Adam, or at least, it is done away, either in the world by universal redemption, or in the church by baptism; and that there is free will restored, whereby people are able to incline themselves to do good, that men may be more encouraged to set upon good works and their neglect made inexcusable. All this is indeed forcible against seeking and endeavouring for holiness by the free will and power of nature, which is the way of endeavouring, which I directed you to avoid, and if there were no new way to holiness since the Fall, original sin might make us despair; but there is a new birth, a new heart, a new creature, and therefore we have directed you to the seeking of holiness by the Spirit of Christ, and willing good freely by a spiritual power, as new creatures, partakers of a divine nature in Christ. Yea, it is necessary to know the first Adam, that we may know the second (Rom. 5:12); to believe the Fall and original sin, that we may be stirred up to fly to Christ by faith for holiness by free gift, knowing that we cannot attain it by our own power and free will (2 Cor. 1:9; Matt. 9:12, 13; Rom. 7:24, 25; 2 Cor. 3:5; Eph. 5:14). There were no need of a new man or a new creation, if the old were not without strength and life (John 3:5, 6; Eph. 2:8).

But original deadness cannot hinder God's working faith, and hungerings and thirstings after Christ by the Spirit through the gospel, in those that God chooses to walk holily and blamelessly before Him in love (1 Thess. 1:4, 5; Acts 26:18). And so we are made alive in a new head and become branches of another vine, living to God by the Spirit, not by nature.

2. It confirms us in the doctrine of predestination, which many deny, because they say it takes men off from endeavours, as fruitless, by telling men that all events are predetermined. This argument would be more forcible against endeavours by the power of our own free will, but not at all against endeavours for holiness by the operation of God, giving us faith and all holiness by His own Spirit working in us through Christ. We are to trust on Christ for the grace of the elect and God's goodwill towards men (Matt. 3 17; Luke 2:14; Ps. 106:4, 5). Election by grace destroys seeking by works, but not by grace (Rom. 11:5, 6). And we are here taught to seek for salvation only in the way of the elect; and we may conclude that holiness is to be had by God's will, and not by our own; and it may move us to desire holiness by the will of God (Rom. 9:16; Ps. 110:3). And seeing it appears by this doctrine of sanctification through Christ that we are God's workmanship, as to all the good wrought in us (Phil. 2:12, 13; Eph. 2:10), we may well admit that He has appointed His pleasure from eternity without infringing the natural liberty of our corrupt wills, which reach not unto good works (Acts 15:18, cf. 36). Man's natural free will may well consist with God's decree, as in paradise, Decretum radix contigentiae.

3. It confirms us in the true doctrine of justification and reconciliation with God by faith, relying on the merits of Christ's blood, without any works of our own, and without considering faith as a work to procure favour by the righteousness of the act, but only as a hand to receive the gift, or as the very eating and drinking of Christ actually, rather than any kind of condition entitling us to Him as our food.

This great doctrine of the gospel many hate, as breaking the strongest bounds of holiness and opening a way to all licentiousness; for they reckon that the conditionality of works to attain God's favour and avoid His wrath, and the necessity of them to salvation are the most necessary and effectual impulsives to all holiness; and they account that the other doctrine opens the floodgates to licentiousness. And truly this consideration would be of some weight, if people were to be brought to holiness by moral suasion, and their natural endeavours stirred up by the terms of the law and by slavish fears and mercenary hopes; or the force of these motives would be altogether enervated by the doctrine of justification by free grace.

But I have already shown that a man, being a guilty dead creature, cannot be brought to serve God out of love by the force of any of these motives; and that we are not sanctified by any of our own endeavours to work holiness in ourselves, but rather by faith in Christ's death and resurrection, even the same whereby we are justified; and that the urging of the law stirs up sin; and that freedom from it is necessary to all holiness, as the apostle teaches (Rom. 6:11, 14; 7:4, 5). And this way of sanctification confirms the doctrine of justification by faith, as the apostle informs ( Rom. 8:1). For if we are sanctified, and so restored to the image of God and life by the Spirit, through faith, it is evident that God has taken us into His favour and pardoned our sins by the same faith, without the law; or else we should not have the fruits and effects of His favour thereby to our eternal salvation (Rom. 8:2). Yea, His justice would not admit His giving life without works, if we were not made righteous in Christ by the same faith. And we cannot trust to have holiness freely given us by Christ upon any rational round, except we can also trust on the same Christ for free reconciliation and forgiveness of sins for our justification; neither can guilty cursed creatures, that cannot work by reason of their deadness under the curse, be brought to a rational love of God, except they apprehend His loving them first freely, without works (1 John 4:19).

The great objection and reason of so many controversies and books written about it is because they think that men will trust to be saved, however they live. But sanctification is an effect of justification, and flows from the same grace; and we trust for them both by the same faith, and for the latter in order to the former. And such a faith, be it ever so confident, tends not to licentiousness, but to holiness; and we grant that justification by grace destroys holiness by legal endeavours, but not by grace. So that there is no need to live a Papist, and die an Antinomian.

4. It confirms us in the doctrine of real union with Christ, so plentifully held forth in Scripture, which doctrine some account a vain notion, and cannot endure it, because they think it works not holiness, but presumption; whereas I have shown that it is absolutely necessary for the enjoyment of spiritual life and holiness, which is treasured up in Christ - and that so inseparably that we cannot have it without a real union with Him (2 Cor. 13:5; 1 John 5:12; John 6:53; 15:5; 1 Cor. 1:30; Col. 3:11). The members and branches cannot live without union with the vine and head; nor the stones be part of the living temple, except they be really joined mediately or immediately to the cornerstone.

5. It confirms us in the doctrine of certain final perseverance of the saints (John 3:36 ; 6:37 ; 5:24; 1 John 3:9; 1 Thess. 5:24; Phil. 1:6; John 10:28, 29; 4:14 ). They think this doctrine makes people careless of good works. I answer, it makes people careless of seeking them by their own natural strength and in a way of slavish fear, but careful and courageous in trusting on the grace of God for them, when they are brought by regeneration heartily to desire them (Rom. 6:14; Num. 13:30), setting upon the doing of them in that grace (1 Thess. 5:8-11). And I have shown that all fears of damnation will never bring persons to work out of love, and that nothing will do it, but a comfortable doctrine.

Thirdly, it has this excellent property , that it is the never-failing, effectually powerful, alone sufficient and sure way to attain to true holiness. They that have the truth in them find it; and the truly humbled find it. People strive in vain, when they seek it any other way; therefore venture with the lepers, else you die (2 Kings 7; Isa. 55:2, 3, 7). All other ways either stir up sin, or increase despair in you: as seeking holiness by the law and working under the curse does, and breeds but slavish and hypocritical obedience at best, and restrains sin only instead of mortifying it (Gal. 4:25). The Jews sought another way and could not attain it (Rom. 9). And all that seek it another way shall lie down in sorrow (Isa. 50:11). And that,

1. Because as we are under the law in our natural state, we are dead and children of wrath (Eph. 2:1, 3). And the law curses us, instead of helping us (Gal. 3:10), and gives no life by its obligation (Gal. 3:21). And we cannot work holiness in ourselves (Rom. 5:6). So that a humble person finds it in vain to seek holiness by the law or his own strength, for the law is weak through our flesh. Seeking a pure life without a pure nature is building without a foundation. And there is no seeking a new nature from the law, for it bids us make brick without straw, and says to the cripple, 'Walk', without giving any strength.

3. In this way only God is reconciled of us, even in Christ (2 Cor. 5:19; Eph. 1:7). And so He loves us and is a fit object of our love (1 John 4:19). And so in this way only we have a new and divine nature by the Spirit of Christ in us, effectually carrying us forth to holiness with life and love (Rom. 8:5; Gal. 5:17; 2 Peter 1:3, 4), and have new hearts according to the law, so that we serve God heartily according to the new nature, and cannot but serve Him (1 John 3:9). So that there is a sure foundation for godliness and love to God with all our heart, might and soul; and sin is not only restrained, but mortified; and not only the outside made clean, but the inside, and the image of God renewed; and holy actings surely follow. We sin not according to the old nature, though we are not perfect in degree because of the old nature.

Fourthly, it is a most pleasant way to those that are in it (Prov. 3:17), and that in several respects.

1. It is a most plain way, easy to be found, to one that sees his own deadness under the law, and is so renewed in the spirit of his mind as to know and be persuaded of the truth of the gospel. Though such may be troubled and pestered with many legal thoughts and workings, yet, when they seriously consider things, the way is so plain that they think it folly and madness to go any other way, so that the 'wayfaring men, though fools, shall not err therein' (Isa. 35: 8; Prov. 8:9). The enlightened soul cannot think of another way, when truly humbled (Prov: 4:18). And when we are in Christ, we have His Spirit to be our guide in this way (1 John 2:27 ; John 16:13). So that we need not be filled with such distracting thoughts about knowledge of our way, as legal spirits are about thousands of cases of conscience, which do so multiply upon them that they despair of finding out the way of religion by reason of so various doubts and manifold intricacies. Here we may be sure that God will so far teach us our duties as that we shall not be misled with error, so as to continue in it to destruction (Ps. 25:8, 9, 14). What a trouble it is to a traveller to be doubtful of his way and without a guide, when his business is of great importance, upon life and death! It is even a heart-breaking. But those that are in this way may be sure that, though they sometimes err, yet they shall not err destructively, but shall discern their way again (Gal. 5:7, 10).

2. It is easy to those that walk in it by the Spirit, though it be difficult to get into it by reason of the opposition of the flesh, or devil, scaring us or seducing us from it. Here you have holiness as a free gift received by faith, an act of the mind and soul. Whosoever will may come, take it and drink freely, and nothing is required but a willing mind (John 7:38; Isa. 55:1; Rev. 22:17). But the law is an intolerable burden (Matt. 23:4; Acts 15:10), if duty be laid on us by its terms. We are not left in this way to conquer lusts by our endeavours, which is a successless work, but what is duty is given, and the law is turned into promises (Heb. 8: 6-13; Ezek. 36:25, 26; Jer. 31:33; 32:40). We have all now in Christ (Col. 3:11; 2:9, 10, 15, 17). This is a catholic medicine, instead of a thousand. How pleasant would this free gift, holiness, be to us, if we knew our own wants, inabilities and sinfulness? How ready are some to toil continually and macerate their bodies in a melancholy legal way to get holiness, rather than perish for ever? And therefore, how ready should we be, when it is only, 'Take, and have; believe, and be sanctified and saved?' (2 Kings 5:13). Christ's burden is light by His Spirit's bearing it (Matt. 11: 30). No weariness, but renewing of strength (Isa. 40:31).

3. It is a way of peace (Prov. 3:17), free from fears and terrors of conscience that those meet with unavoidably, who seek salvation by works, for the 'law works wrath' (Rom. 4:15). It is not the way of mount Sinai, but of Jerusalem (Heb. 12:18, 22). The doubts of salvation that people meet with arise from putting some condition of works between Christ and themselves, as has appeared in this discourse. But our walking in this way is by faith, which rejects such fears and doubtings (John 14:1; Mark 5:36 ; Heb. 10:19 , 22). It is free from fears of Satan or any evil (Rom. 8:31, 32), and free from slavish fears of perishing by our sins (1 John 2:1, 2; Phil. 4:6, 7), faith laying hold on infinite grace, mercy and power to secure us: 'The Lord is the keeper and shade on the right hand' (Ps. 121:5). Free and powerful grace answers all objections.

4. It is a way that is paved with love, like Solomon's chariot (S. of S. 3:10 ). We are to set God's loving-kindness and all the gifts of His love still before our eyes (Ps. 26:3), Christ's death, resurrection, intercession before our eyes, which breed peace, joy, hope, love (Rom. 15:13; Isa. 35:10). You must believe, for your justification, adoption, the gift of the Spirit and a future inheritance, your death and resurrection with Christ. In believing for these things, your whole way is adorned with flowers and has these fruits growing on each side, so that it is through the garden of Eden, rather than the wilderness of Sinai (Acts 9:31). It is the office of the Spirit our guide, to be our comforter, and not a spirit of bondage (Rom. 8:15). Peace and joy are great duties in this way (Phil. 4:4-6). God does not drive us on with whips and terrors, and by the rod of the schoolmaster, the law, but leads us and wins us to walk in His ways by allurements (S. of S. 1:3; Hos. 11:3, 4). See such allurements (2 Cor. 5:15; 7:1; Rom. 12:1).

5. Our very moving, acting, walking in this way is a pleasure and delight. Every good work is done with pleasure; the very labour of the way is pleasant. Carnal men wish duties were not necessary, and they are burdensome to them; but they are pleasant to us, because we do not gain holiness by our own carnal wrestling with our lusts and crossing them out of carnal fear, with regret and grief, and setting conscience and the law against them, to hinder their actings; but we act naturally, according to the new nature and perform our new spiritual desires by walking in the ways of God through Christ; and our lusts and pleasures in sin are not only restrained, but taken away in Christ, and pleasures in holiness freely given us and implanted in us (Rom. 8:5; Gal. 5:17, 24; John 4:34; 40:8; 119:14, 16, 20). We have a new taste and savour, love and liking by the Spirit of Christ, and look on the law not as a burden, but as our privilege in Christ.

Fifthly, it is a high exalted way, above all other ways. Unto this way the prophet Habakkuk is exalted when, upon the failure of all visible helps and supports, he resolves to 'rejoice in the Lord', and 'joy in the God of his salvation', and making God his strength by faith, 'his feet should be as hinds' feet', and 'should walk upon His high places' (Hab. 3:18, 19). These are the 'heavenly places in Christ Jesus' that God has set us in, being quickened and raised up together with Him (Eph. 2:5, 6).

1. We live high here, for 'we live not after the flesh, but after the Spirit', and Christ in us with all His fullness ( Rom. 8: 1, 2; Gal. 2:20 ; 5:25 ). We walk in fellowship with God dwelling in us and walking in us (2 Cor. 6:16 , 18). And therefore our works are of higher price and excellency than the works of others, because they are 'wrought in God' (John 3:21 ), and are the fruits of God's Spirit (Gal. 5:23 ; Phil. 1:11 ). And we may know that they are accepted and good by our gospel principles, which others have not (Rom. 7:6).

2. We are enabled to the most difficult duties (Phil. 4:1, 3), and nothing is too hard for us. See the great works done by faith (Heb. 11; Mark 9:23 ) - works that carnal men think folly and madness to venture upon (they are so great), and honourable achievements in doing and suffering for Christ.

3. We walk in an honourable state with God, and on honourable terms - not as guilty creatures, to get our pardon by works; not as bond-servants, to earn our meat and drink; but as sons and heirs, walking towards the full possession of that happiness to which we have a title, and so we have much boldness in God's presence (Gal. 4:6, 7). We can approach nearer to God than others, and walk before Him confidently without slavish fear, not as strangers, but as such who are of His own family (Eph. 2:19, 20). And this prompts us to do greater things than others, walking as free men (Rom. 6:17, 18; John 8:35, 36). It is a kingly way; the law to us is a royal law, a law of liberty and our privilege - not a bond and yoke of compulsion.

4. It is the way only of those that are honourable and precious in the eyes of the Lord, even His elect and redeemed ones, whose special privilege it is to walk therein: 'No unclean beast goes there' (Isa. 35:8, 9). No carnal man can walk in this way, but only those that are taught of God (John 6:44 -46). Nor would it have come into their hearts without divine revelation.

5. The preparing this way cost Christ very dear. It is a costly way (Heb. 10:19, 20; 1 Peter 3:18).

6. It is a good old way, wherein you may follow the footsteps of all the flock.

7. It is the way to perfection. It leads to such holiness which shall, in a while, be absolutely perfect. It differs only in the degree and manner of manifestation from the holiness of heaven: there the saints live by the same Spirit, and the same God is all in all (1 Cor. 15:28; John 4:14 ); and have the image of the same spiritual man (1 Cor. 15:49 ). Only here we have but 'the first-fruits of the Spirit' (Rom. 8:23); and 'live by faith, and not by sight' (2 Cor. 5:7); and are 'not full grown in Christ' (Eph. 4:13). Sanctification in Christ is glorification begun, as glorification is sanctification perfected.

The DOCTRINE OF JUSTIFICATION

OPENED AND APPLIED

Walter Marshall

For all have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, / say, at this time His righteousness: that He might be just, and the justifier of him which believes in Jesus (Rom. 3:23-26).

The apostle having confuted and overthrown all justification, either of Jew or Gentile, by works, in the foregoing discourse, is now proving what he asserted (v. 21, 22): 'That the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference,' showing that now in the gospel times there is no difference between Jew and Gentile, but that in the justification of both the righteousness of God without the law is manifested. This he proves by showing what the gospel teaches concerning the way of justification, for the gospel only reveals the righteousness of God (Rom. 1:16, 17): 'I am not ashamed of the gospel of Christ; for therein is the righteousness of God revealed from faith to faith.'

So the words are a declaration of the gospel way of justification by the righteousness of God, and that so clearly and fully, and the benefit spoken of so great and glorious, being the first benefit that we receive by union with Christ and the foundation of all other benefits, that my text is accounted to be evangelium evangelii, a principal part of the written gospel, as briefly and yet fully expressing this excellent point more than any other text.

Note in the words particularly the subject declared and explained, namely, justification of persons, or their being justified; and the meaning of it here is to be cleared and freed from all ambiguities and misunderstanding. Justification signifies 'making just' as sanctification is 'making holy', glorification 'making glorious'; but not making just by infusion of grace and holiness into a person, as the Papists teach, confounding justification and sanctification together, but making just in trial and judgement, by a radical sentence discharging guilt, freeing from blame and accusation - approving, judging, owning and pronouncing a person to be righteous. Use alters the signification. It is a juridical word, or law term and has reference to trial and judgement: 'With me it is a very small thing, that I should be judged of you, or of man's judgement; yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but He that judges me is the Lord' (1 Cor. 4:3, 4). And it is so opposed to condemnation in judgement: 'If there be a controversy between men, and they come into judgement, that the judges may judge them; then they shall justify the righteous, and condemn the wicked' (Deut. 25:1). And, 'By your words you shall be justified, and by your words you shall be condemned' (Matt. 12:37 ). And it is opposed both to accusation and condemnation: 'Who shall lay any thing to the charge of God's elect? Who is he that condemns?' (Ram. 8:33, 34.) And so 'if I justify myself, my own mouth shall condemn me' (Job 9:20 ). 'I will maintain mine own ways before him . . . I have ordered my cause; I know that I shall be justified ... Who is he that will plead with me?' (Job 13:15-19.) Here justification is plainly opposed to the accusation or fault. And it is as plainly opposed to the passing sentence of condemnation: 'Do, and judge your servants, condemning the wicked, to bring his way upon his head, and justifying the righteous, to give him according to his righteousness' (1 Kings 8:32). In this sense it is a sin to justify the wicked (Isa. 5:23 ; Prov. 17:15; Job 27:5). Actions must be existent already and brought to trial that they may be justified (Job 33:32; Isa. 43:9, 26).

Justice of righteousness consists not in the intrinsic nature of an action, but in its agreeableness to a rule of judgement, so that actions are called just and righteousness by an extrinsical denomination with relation to God's rule of judging. And this righteousness appears by trying the action according to the rule, and by making an estimate of it; which estimate is either approving or disapproving, justifying or condemning, finding it to be sin or no sin, or breach of the law. So we may say of the righteousness of persons with reference to such habits or actions. And because the righteousness of righteous persons appears when they are brought to trial and judgement, therefore they are said then to be in a special manner justified, as if they were then made righteous, that is, when their righteousness is declared: as Christ was said to be begotten the Son of God at the resurrection (Acts 13:33), because He was then declared to be the Son of God (Rom. 1:4). And in the same sense we that are adopted at present are said to 'wait for our adoption', that is, the manifestation of it (Rom. 8:23). And thus even God is said to be justified, when we judge of His actions as we ought to do and deem them to be righteous (Job. 32:2; Ps. 51:4; Luke 7:29), though nothing can be added to the infinite righteousness of God. And wisdom is said to be 'justified of her children' (Matt. 11:19). So justification is not a real change of a sinner in himself (though a real change is annexed to it) but only a relative change with reference to God's judgement. And thus the word is used in the text, and so also in matters of judicature throughout the Scripture. Yea, some contend against the Papists that it is nowhere in Scripture used otherwise, except by a trope borrowed from this as the proper sense. And in the text it is beyond all doubt meant of being deemed and accounted just in the sight of God; for such a justification is here only treated of as appears in the text (Rom. 3:19, 20). And I have been the longer explaining the sense of the word because the mistaking it, by reason of its composition, occasioned that popish error whereby the benefit signified by it is obscured, yea, overthrown, so that we had need to contend for the sense of the word.

In the text we have the eight following things:

1. The persons justified - (i) Sinners; (ii) Such sinners of all sorts that shall believe, whether Jews or Gentiles.

2. The justifier, or efficient cause -God.

3. The impulsive cause - grace.

4. The means effecting, or material cause - the redemption of Christ.

5. The formal cause - the remission of sins.

6. The instrumental cause - faith.

7. The time of declaring - the present time.

8. The end -that God may appear just.

From hence, therefore, will arise several useful observations, all tending to explain the nature of justification, which shall be laid down and cleared out of the text and confirmed particularly, and then I shall make use of them altogether.

I. They who are justified are sinners, such who are come short of the glory of God, that is, of God's approbation (John 5:44); of God's image of holiness (2 Cor. 3:18; Eph. 4:24); of eternal happiness (1 Thess. 2:12; Rom. 5:2; 2 Cor. 4:17 ).

1. The law condemns all sinners and strikes them dead as with a thunderbolt (Rom. 3:20 ), and adjudges them to shame, confusion and misery, instead of glory and happiness, by the strict terms of it ( Rom. 2:6-12), which none fulfils, neither can do (Rom. 8:7) - neither Jews nor Gentiles. There is no hope, if free grace restore them not.

2. Christ came only to save sinners and died for this end: 'When we were yet without strength, in due time Christ died for the ungodly' (Rom. 5:6). And 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief' (1 Tim. 1:15). 'I am not come to call the righteous, but sinners to repentance' (Matt. 9:13). 'The Son of man is come to save that which was lost' (Matt. 18:11).

And God must be believed on to salvation, as a God that 'justifies the ungodly'. He must believe, as one that works not, on Him that justifies the ungodly (Rom. 4:5).

II. Sinners of all sorts, without difference, whether Jews or Gentiles, that believe are the subjects of this justification. This is the scope of the apostle, to show that whereas Jews and Gentiles were universally condemned by the light and law of nature, or the law written, so 'the righteousness of God is upon all them that believe' (Rom. 3:21, 22) without difference. This was a great point to be defended against the Jews in the apostle's time, who appropriated justification to themselves in a legal way, and to such as were proselytes to the law and circumcision, and therefore the apostle Paul vehemently urged it (Rom. 10:11, 12). And it was a point newly revealed to the apostles, that the Gentiles might be accepted without turning Jews, and much prized as a very glorious revelation (Acts 10:28, 45; Eph. 3:4, 5, 8; Col. 1: 25-27). And it is confirmed,

1. Because, notwithstanding the Jews' privilege of the law, by reason of breaking the law they had as much need of free justification as the Gentiles, and no worthiness above the Gentiles by their works, but were rather greater sinners (Rom. 2:23, 24). And when there is equal need and worth, God might righteously justify one as well as another (Rom. 3:9).

2. God is the God of the Gentiles as well as of the Jews (Rom. 3:29), as He promised (Rom. 4:9, 12, 13; Gal. 3:8; Isa. 19:25 ; Zech. 14:9).

3. Abraham was justified before he was circumcised, that he might be the father of those that believe, though uncircumcised, that they might inherit the same blessing (Rom. 4:10-12).

4. This will appear further by showing that justification is only by faith and without dependence upon the law, merely by the righteousness of another, and so Jews and Gentiles are alike capable of it.

III. That the justifier, or efficient cause of justification is God. It is an act of God (Rom.8:33). It is God that justifies. He only can justify authoritatively and irreversibly.

1. Because He is the lawgiver, and has power to save and destroy (James 4:12). This case concerns God's law, and can only be tried at His tribunal. He is the judge of the world (Gen. 18:25). It is a small worthless thing to be justified by man, or by ourselves merely (1 Cor. 4:3, 4).

2. To Him the debt of suffering for sin and acting righteousness is owed and therefore He only can give a discharge for payment, or a release of the debtor (Ps. 51:4; Mark 2:7).

IV. 'God justifies souls freely by His grace, freely by His grace.' One of these expressions had been enough, but this redoubling it shows the importance of the truth, to quicken our attention the more. Here is the impulsive cause of justification and His free manner of bestowing it accordingly. And this signifies God's free undeserved favour, in opposition to any works of our own righteousness whereby it might be challenged as a debt to us: 'Now to him that works is the reward not reckoned of grace, but of debt' (Rom. 4:4). 'If by grace, then is it no more of works; otherwise grace is no more grace: but if it be of works, then is it no more grace; otherwise work is no more work' (Rom. 11:6). 'By grace are you saved, through faith; and that not of yourselves: it is the gift of God; not of works, lest any man should boast' (Eph. 2:8, 9). 'Who has saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began. But is now made manifest by the appearing of our Saviour Jesus Christ' (2 Tim. 1:9, 10). Grace is mercy and love showed freely, out of God's proper motion showing mercy, because He will show mercy, and loving us, because He will love us (Rom. 9:15). And this is confirmed,

1. Because there was not, nor is anything in us, but what might move God to condemn us, for we have all sinned (Eph. 2:3; Ezek. 16:6).

2. Because God would take away boasting and have His grace glorified and exalted in our salvation. He will have all the praise and glory, though we have the blessedness. 'That in the ages to come, He might show the exceeding riches of His grace, in His kindness towards us, through Christ Jesus' (Eph. 2:7, 9; Rom. 3:27).

V. 'God justifies sinners through the redemption that is in Jesus Christ, whom God has set forth to be a propitiation through faith in His blood.' This is the effecting means, or material cause of our justification, namely, redemption and propitiation through the blood of Christ, which is the righteousness of God treasured up in Him.

By 'redemption' is meant properly such a deliverance as is made by paying a price, and so the words 'redeem' and 'redemption' are frequently used (Exod. 13:13; Num. 3: 48, 49, 51; Lev. 25:24, 51, 52; Jer. 32:7, 8; Neh. 5:8). From this proper signification it is borrowed to signify a deliverance without price (Luke 21:28; Eph. 1:14; 4:30), or rather, by a metonymy of the cause, put for the highest effect, the state of glory; so that the state of glory is called 'redemption', as being the completing and crowning effect of Christ's redemption; therefore it is called the 'purchased possession'.

By a 'propitiation' is meant that which appeases the wrath of God for sin and wins His favour. And this propitiation of Christ is two ways typified: first, in the propitiatory sacrifices, whose blood was shed; and, secondly , g propitiatory the mercy seat, which was called the propitiation, because it covered the ark wherein was the law, and the blood of the sacrifices for atonement was sprinkled by the high priest before it. And this mercy-seat was a sign of God's favourableness to a sinful people in residing among them (Heb. 9:5).

Now this doctrine appears confirmed for these reasons:

1. Because Christ, by the will of God, gave Himself a ransom for us to redeem us from sin and punishment, wrath and curse. 'He gave Himself for us, to redeem us from all iniquity' (Titus 2:14 ). He gave Himself to death for us, was delivered for our offences; His death was the price of our redemption, that we might be justified in God's sight. God gave Him up to death, He spared Him not, that He might be made righteousness. 'He gave His own life a ransom for many' (1 Cor. 1:30; Matt. 20:28; 1 Tim. 2:6). 'He bought us with this price' (1 Cor. 6:20 ). 'He redeemed us not with silver and gold, but with His precious blood, as of a lamb without spot' (1 Peter 1:18, 19; 2 Peter 2:1; Rev. 5:9). 'He suffered the penalty due to us for sin' (1 Peter 2:24). 'He bare our sins in His own body on the tree' (Gal. 3:13). 'He was made a curse for us,' and in this way redeemed us from the curse of the law and, that He might be made a curse, He was made sin for us (2 Cor. 5:21; Isa. 53:5, 6). He subjected Himself to the law, in active as well as passive obedience (Gal. 4:4), and obeyed His Father even to death, doing and suffering at His commandment (John 14:31; Heb. 10:7), and His obedience was for our justification. Compare Romans 5:19 with Philippians 3:8, 9. So Christ satisfied both our debt of righteousness and debt of punishment, for our faultiness, taint of sin and want of righteousness, as well as for our guilt and obnoxiousness to punishment, that we might be free from wrath and deemed righteous in God's sight. His suffering was the consummating act of redemption, and so all is attributed to it (Heb. 2:9, 10) - even to His blood, though other doings and sufferings concur (2 Cor. 8:9). We are righteous by Him as we were guilty by Adam (Rom. 5:12 ).

2. God accepted this price as a satisfaction to His justice, which He showed in raising Christ from the dead and so accepting Him for all our sins: 'He was justified in the

Spirit' (1 Tim. 3:16), for us, 'raised for our justification' (Rom. 4:25). 'It is God that justifies: who is he that condemns? Is it Christ that died, yea rather, that is risen from the dead' (Rom. 8:33, 34). And 'By one offering He has perfected for ever them that are sanctified' (Heb. 10:14). And 'This sacrifice was a sweet-smelling savour to God' (Eph. 5:2). If Christ had sunk under the weight of our sins and had not been raised, the payment had not been finished and so the debt not discharged: 'of righteousness, because I go to my Father' (John 16:10 ).

3. This redemption is in Christ, as to the benefit of it, so that it cannot be had except we be in Christ and have Christ; so the text expresses and shows that He is the propitiation and, as such, He is our righteousness (1 Cor. 1:30). We have redemption and righteousness in Him (Eph. 1:7; 2 Cor. 5:21 ), and therein our freedom from condemnation (Rom. 8:1). Christ died that His seed might be justified (Isa. 53:10, 11) - those that are in Him by spiritual regeneration (1 Cor. 4:15).

VI. 'The formal cause of justification, or that wherein it consists, is the remission of sin, that is, not only the guilt and punishment is removed, but the fault; because it is a pardon grounded on justice, which clears the fault also. By Him we are justified from all things that the law charges us with' (Acts 13:39). In men, subject to a law, there is no middle condition between not imputing sin and imputing righteousness, and so these terms are used as equivalent: 'Through this man is preached the forgiveness of sins; and by Him all that believe are justified' (Acts 13:38, 39; Rom. 4:6-8; 2 Cor. 5:19, 21; Rom. 5:17). This is through the bloodshed of Christ (Eph. 1:7; Matt. 26:28).

VII. God justifies a sinner through faith in Christ's blood. Faith is the instrumental cause of receiving this benefit, faith in the blood of Christ.

1. This faith is a believing on Christ, that we may be justified by Him: 'Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law' (Gal. 2:16). We believe in Christ for justification, out of a sense of our inability to obtain justification by works.

2. This faith does not justify us as an act of righteousness, earning and procuring our justification by the work of it, for this would have been justification by works, as under the law, diametrically opposite to grace and free gift; which excludes all consideration of any works of ours to be our righteousness, under any denomination or diminutive terms whatever, whether you call it 'legal' or 'evangelical', though you reckon it no more than the payment of a peppercorn (Rom. 11:6). Faith in this case is accounted a not-working (Rom. 4:5). And it is not faith that stands instead of the righteousness of the law, but the righteousness of Christ, which satisfies for what we ought to have done or suffered, as has been shown.

3. God justifies by faith, as the instrument by which we receive Christ and His righteousness, by which we are justified properly; and we are justified by faith only metonymically, by reason of the righteousness received by it; and to be 'justified by faith' and 'by Christ' is all one (Gal. 3:8; Rom. 5:19). By faith we receive remission of sins (Acts 26:18; 10:43). Its effect is the reception of Justification, not the working it; as a man may be said to be maintained by his hands, or nourished by his mouth, when those do but receive that which nourishes - his food and drink. The cup is put for the liquor in the cup (1 Cor. 11:26, 27). See Romans 1:17 and 3:22. Christ is in us by faith (Eph. 3:17); received, ate, drunk (John 1:12; 6:51, 53, 54).

4. This faith is to be understood exclusively to all our works for justification. We defend against the Papists justification by faith only, and there is nothing more fully expressed in Scripture phrase (Rom. 3:28; Gal. 2:16; Phil. 3:8, 9; Rom. 4:16).

5. We must understand faith in a full sense of receiving remission of the fault, as well as of the punishment. We believe God accounts not the fault to us of the least sin. And, where faith is said to be accounted for righteousness, it is because of the object it receives (Rom. 4:5-8; 2 Cor. 5:19, 21). We believe Christ's righteousness is imputed to us as our sins are to Him, or else we receive not remission of sins by believing; which is contrary to charging us with sin and condemnation, which charging signifies imputing sin (Rom. 8:33, 34). Together with the removal of the charge of sin, we receive the gift of righteousness (Rom. 5:17). And this we have in the reception of Christ's redemption and bloodshed (Eph. 1:7; Matt. 26:28).

VIII. That God, in setting forth Christ to be a propitiation through faith in His blood, aimed to declare His righteousness now under the gospel, for the remission of sins that are past as well as present - of those sins that were past and committed under the Old Testament, which was God's time of forbearing in pardoning, long before His justice was actually satisfied by Christ's atonement (Heb. 13:8; Rev. 13: 8; Matt. 18:26). The ground of these pardons is now revealed by Christ's coming (Isa. 51:5, 6; 56:1; Dan. 9:24 ; 2 Tim. 1:9, 10), that those pardons may be no blemish to the justice of God now satisfied (Exod. 34:7; Ps. 85:10).

1. By this righteousness is meant that righteousness of God mentioned in the proposition (Rom. 3:21, 22), of which the text is but a confirmation - namely, the righteousness of God: not His essential righteousness, that which is an essential property of God, but righteousness, which is upon all them that believe - Christ's righteousness, which is the end of the law (Rom. 10:3, 4), and therefore called 'God's righteousness', that which Christ wrought for us, which is given to us and we receive by faith; that by which Christ answered the law for us, by which as the price, He redeemed us; which is called 'God's righteousness' because it is of God's working, and it only has God's acceptance and approbation - as Christ is called the 'Lamb of God' because God provided Him and accepts Him as an offering (John 1:29). Upon the like account, Christ's kingdom is called the 'kingdom of God' because God's own hand set it up, and maintains it, and rules it (Eph. 5:5). Christ, who became obedient to death to work this righteousness, was God as well as man (Phil. 2:6, 8). And this is that righteousness of God here, and in other places: the righteousness which is of God by faith (Phil. 3:9).

2. God aimed at declaring in gospel times His righteousness in forgiving sins past, in the time of God's forbearance under the Old Testament (Rom. 3:25), and also in justifying those that believe in Christ at present, for it was by the righteousness of the same Christ that sins were pardoned under the Old Testament, as well as now (Heb. 13:8). Christ was the Lamb slain from the foundation of the world (Rev. 13:8); only the righteousness was not actually fulfilled and revealed then, but it was shadowed out then by the sacrifices, ransoms, redemptions, etc. (Heb. 10:1-3, 9, 10). So this was a time of God's forbearance, because He pardoned sins, as it were, without present payment and satisfaction. He had patience and did not exact the debt, until Christ paid all (Matt. 18:26 ). But then God promised that He would reveal His righteousness in due time (Isa. 56:1; 51:5, 6; Ps. 98:2; Dan. 9:24). And this He has done by the appearance of Christ (2 Tim. 1:10 ).

IX. The end of this manifestation is that God may appear just, in forgiving sins past as well as present, and the justifier of him that believes in Jesus. Here the essential property of God is exalted and appears glorious in justifying by the forementioned righteousness of God.

1. As God justifies freely by grace, He would appear in this way just in justifying sinners, for it would be a blemish to God's justice to forgive without a satisfaction and righteousness performed, and therefore, though He is gracious and merciful, yet He will not clear the guilty (Exod. 34:7; Gen. 18:25; Exod. 23:7). And so the saints of God concluded that God had a righteousness and redemption by which He forgave sin, though it was not then revealed (Ps. 51:14; 130:7, 8; 143:1, 2). God would have justice and mercy to meet in our salvation (Ps. 85:10).

2. God would have it appear that He only is just, and therefore saves us, not by our own righteousness, but by His, which is indeed the more exalted by our unrighteousness occasionally, though God is not therefore unrighteous in taking vengeance (Rom. 3:4, 5; Dan. 9:7).

3. God would appear to be the only procurer and worker of our righteousness, and so our justifier by way of procurement, as well as by way of judgement, and so He will justify us by a righteousness of His own, and not by our own (Isa. 54:17; 45:22, 24, 25), that we may glory in the Lord only (1 Cor. 1:30, 31).

Use I. It serves for instruction, by way of encouragement and consolation, that the great happiness of those that are in Christ is that their sins are forgiven, and they accounted just in the sight of the judge of the world through the redemption that is by the blood of Christ; and this benefit contains all blessedness of life and the consequences of it (Rom. 4:6). That man to whom God imputes righteousness without works has a blessedness in it, and such an extensive blessedness, in regard of the spiritual part, as Abraham had, comprehending all spiritual blessings in Christ, for they which are of faith are blessed with faithful Abraham (Gal. 3:9). For this righteousness, being the fundamental blessing, is revealed from faith to faith; and they that are by faith just, and justified through that righteousness, do live by faith, always receiving it and receiving nourishment and comfort by it (Rom. 1:17).

1. They are delivered from the charge of sin and fault before God (Rom. 8:33 , 34). tiV egkaledei: Who shall lay anything to their charge, or be suffered to bring in at God's tribunal any indictment, charge or accusation against them? It is God that justifies them, and Christ has died and rose again. They are redeemed from among men, being the firstfruits to God and the Lamb. In their mouth there is no guile, and they are without fault [amwmoi] before the throne of God (Rev. 14:4, 5. See also Col. 1:22).

2. They are delivered from all condemnation in sentence and execution, the curse and wrath of God: 'Christ has redeemed us from the curse of the law, being made a curse for us' (Gal. 3:13). 'Jesus, which delivered us from the wrath to come' (1. Thess. 1:10). 'You have taken away all Your wrath: You have turned Yourself from the fierceness of Your anger' (Ps. 85:3, see vv. 5, 6). The wrath of God is an unsupportable burden and the foundation of all miseries, which foundation is razed and a foundation of blessedness laid, by which we have peace with God and are fully reconciled to God (Rom. 5:1, 2; 2 Cor. 5:18, 19). 'You that were sometime alienated, and enemies in your mind by wicked works, yet now He has reconciled, in the body of His flesh through death, to present you holy, and unblameable, and unreprovable in His sight' (Col. 1:21, 22). Now, where there is no blame before God, there can be no wrath from God.

3. They have no need to seek salvation by the works of the law, and so are delivered from a yoke that cannot be borne, from endless observances that Pharisees and Papists have heaped up; from continual frights, doubts, fears and terrors by the law (Acts 15:10; Rom. 8:15); from a wrath-working law (Rom. 4:15); from a sin-irritating law (Rom. 6:5); from a killing law, a ministration of death and condemnation (2 Cor. 3:6, 7, 9); Mount Sinai, which genders to bondage (Gal. 4:24).

4. Thus they are delivered from a condemning conscience, which otherwise would still gnaw them as a worm.

'If the blood of bulls and of goats, and ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?' (Heb. 9:14.) A guilty conscience is a foul conscience, and it will make all services and duties dead works, unfit for the service of the living God; it is the blood of Christ applied by faith that takes off the foulness of guilt from the conscience; therefore the blood of Christ has the only efficacy this way to take off the conscience of sin (Heb. 10:1-4, etc.). Thus they come to have a good conscience (1 Peter 3:21 ), void of offence towards God Acts 24:16).

5. It is an everlasting righteousness by which their standing in Christ is secured (Dan. 9:24). It is an eternal redemption that is obtained (Heb. 9:12), whereas by the law those that were justified today typically might fall under condemnation so far as to need another sacrifice for sin tomorrow, they had no real purgation of conscience from sin by those sacrifices, and therefore could not have a lasting delivery of their consciences from guilt by them. Here it is far otherwise; here is an effectual, complete and perpetual redemption, reaching the conscience of the sinner, and for the purging away all sins, present and to come (1 John 1:7).

6. It is a righteousness of infinite value, because it is the righteousness of one that is God, and His Name is JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:6; Heb. 9:14). It is therefore more powerful to save than Adam's sin was to destroy or condemn (Rom. 5). Christ is here the power of God (1 Cor. 1:24). Hence we are powerful, and conquer by faith. Likewise there is a marvellous plenty of mercy and grace that is brought to us by JEHOVAH our Righteousness, plenteous redemption (Ps. 130:7). It must be most plentiful, because infinite. Though no creature could satisfy for sin, yet Jehovah could do it abundantly, and therefore in Christ God's mercy prevails high above our sins (Ps. 103:11, 12).

7. God's grace and justice are both engaged on our behalf in this righteousness. Justice is terrible and seems to be against mercy and dreadful to natural people, but it is otherwise to believers; it is pacified and appeased through this righteousness; it is satisfied by Christ for our sins. Justice becomes our friend, joins in with grace and, instead of pleading against us, it is altogether for us, and it speaks contrary to what it speaks to sinners out of Christ (Josh. 24:19, 20). We may also plead justice for forgiveness through mercy in Christ (Rom. 3:26 ).

8. We may be sure of holiness and glory, delivery from the power and dominion of sin, as well as the charge of it before God, and guilt in our consciences, for this was the end of Christ's death (Titus 2:14; Rom. 6:6, 14; 8:3, 4, 30). 'Whom He justified, them He also glorified.' The law was the strength of sin, for sin had its title to rule in us by reason of the curse, and then Satan also rules; but here is our deliverance from sin and Satan, yea, from death too (Heb. 2:14, 15; Hos. 13:14). And, by the same reason, we are raised by this excellent righteousness to a better state than we had in Adam at first, for Christ died that we might receive the adoption of sons, and the Spirit; that we might be brought under a new covenant, and be set in the right way of holiness, serving out of love (Gal. 3:14; 1 John 4:19; Gal. 4:5; Heb. 9:15; Rom. 5: 11; Luke 1:74; Col. 2:13).

9. We may be sure, hence, of a concurrence of all things for our good. All things shall work for good through grace to bring us to glory, because God is for us, who is the Creator and Governor of all things (Rom. 8:28, 31, 33). God will never be wroth with us, nor rebuke us in anger any more (Isa. 54:9; Rom. 5:2, 5).

10. Hence we may come before God without confusion of face, yea, with boldness to the throne of grace in Christ's name (John 14:13, 14) and expect all good things from Him. 'In whom we have boldness and access with confidence by the faith of Him' (Eph. 3:12). 'Let us draw near with full assurance of faith' (Heb. 20:22, 23). Christ's blood pleads for us in heaven (Heb. 12:24 ); and we may, and are to plead boldly a satisfaction on His account.

11. We live in those times when this righteousness is fully revealed, and sin made an end of (Rom. 3:21, 22). This is our happiness above those that lived before Christ's coming, who were under types and shadows of this righteousness, whereas we have the substance in its own light, and so we are not under the law, which they were under as a schoolmaster. We are not servants, but sons, called to liberty (Gal. 3:23, 26; 4:7; 5:13). The preaching the old covenant, as a church ordinance to be urged, now is ceased; the law is not to be preached now in the same terms as Moses preached it, for justification (Rom. 10:5-8; 2 Cor. 3:6, 7; Gal. 3:13, 24); it is contrary in terms of faith, though it were subservient.

Use 11. For examination whether we are in Christ and have received this justification by faith with all our hearts.

1. Consider whether you are made really sensible of sin and your condemnation by the law. This is necessary to make us fly to Christ, and for this as one great end was the law given (Gal. 3:22-14; Matt. 9:13; Acts 2:37). Without sense of sin, there will be no prizing of Christ or desire of holiness, but rather abuse of grace to carnal security and licentiousness. Those that were stung with the fiery serpents looked up to the brazen serpent.

2. Do you trust only on free mercy for justification in God's sight, renouncing all your works whatever in this point, as not able to stand in them before God's exact justice, crying mercy with the poor publican? Perfectionists and self-righteous persons have no share in this matter (Luke 18:13, 14). Paul, notwithstanding all that the world might think he had to plead for himself, 'counted all but dung, that he might win Christ, and be found in Him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,' that is, the redeeming and propitiating righteousness of Christ, by which he desired only to be justified and which he believed in for that end, opposing it to anything inherent in himself, which therefore he calls his own righteousness (Phil. 3:6, 8, 9; Rom. 4:5).

3. Do you trust with any confidence in Christ, not continuing in a mere suspense? In a way of mere doubting, we can receive no good thing from God (James 1:6, 7). Mere doubting will not loose the conscience from the guilt of sin (Heb. 10:22), but leaves the soul under terrors. Abraham's confidence is the example and pattern of our justifying faith, that we should endeavour to come up to, believing with a fullness of persuasion, in hope against hope (Rom. 4: 20, 24). Though a believing soul may be assaulted with many doubtings, yet it fights against them and does not give up itself to the dominion of them (Ps. 42:11; Mark 9:24). It has always something contrary to them and striving with them.

4. Do you come to Christ for remission of sins for the right end, namely, that you may be freed from the dominion of sin before the living God (Heb. 9:14; Ps. 130; Titus 2:14; 1 Peter 2:24). If otherwise, you do not receive it for the right end and do not desire really the favour and enjoyment of God and to be in friendship with Him.

5. Do you walk in holiness and strive to evidence this justification by the fruits of faith in good works? If otherwise, your faith is but a dead faith, for a true faith purifies the heart (Acts 15:9). If Christ is yours, He will be sanctification as well as righteousness (1 Cor. 1:30; Rom. 8:1, 9; John 13:8). If God has taken you into His favour, He will doubtless cleanse you. Though faith alone justifies, without the concurrence of works to the act of justification, yet that faith is not so alone as not to be accompanied with good works, as the eye alone sees, yet it is not alone without other members. So the apostle James declares faith that is alone to be dead, and bids us show our faith by our works; which is to be understood, not as if works were the conditions of attaining justification, but sure evidences of justification attained by faith, and very necessary (James 2:14, 15). The gospel is no covenant of works, requiring another righteousness for justification by doing for life. Works justify us from such accusations of men as will deny us to have justification by faith, or that we have a true and lively faith, or are good trees (Matt. 12:33, 37); not as being our righteousness themselves, or conditions of our having Christ's righteousness, or qualifying us for it.

Use III. It serves for exhortation to several duties.

I. To the wicked. It is dehortation to them from continuance in sin, under God's wrath, running headlong to damnation; for here is a door of mercy opened to them, a righteousness prepared that they may be freely accepted of God. Some men are desperadoes: 'They have loved strangers, and after them they will go' (Jer. 2:25). They are resolved to run the risk of it, and please themselves that they shall speed as well as others. And some men would be justified, but seek for it in a wrong way. Some will go to the pope, to quiet their consciences by his deceits; some to their own works and performances, but you are exhorted to look out for the true righteousness. Christ says in the gospel, 'Behold Me, Behold Me', the kingdom of heaven is open, mercy and righteousness are freely offered (Isa. 55:6, 7; Jer. 3:12). Repentance is preached with remission of sins (Luke 24:47; Acts 2:38 ). Beware you do not neglect this acceptable time, this day of salvation (Heb. 2:1, 3). For,

1. If you do, you remain under the wrath of God (John 3:36), under the curse of the law, which, like a flood, sweeps away all that are found out of this ark, the Lord Jesus Christ (Ps. 11:5, 6).

2. Your condemnation will be aggravated by refusing so great salvation (Heb. 2:3). You will have no cloke for your sins, when you refuse mercy (John 15:22). You cannot say you are undone by your past sins beyond recovery, and therefore it is in vain to strive, for, behold, remission of sins is proclaimed to you (Ezek. 33:10, 11). And what a horrid sin is it, to despise the blood of the Son of God! (John 3:18,36.)

Objection I. If God justify the ungodly (Rom. 4:5), what need I forsake ungodliness at all? (Rom. 6:1.)

Answer. You cannot seek justification truly, except you have a mind to live to God in friendship with Him, for justification is God's way of taking us into friendship with Him (Rom. 5:1, 2), and of reconciling us (2 Cor. 5:19). The use you are to make of it is to seek God's friendship by it, and the enjoyment of Him. Why does a man seek a pardon, if he intends to go on in rebellion and stand out in defiance to his prince? (1 Peter 2:24.) They seek pardon in a mocking way, that intend not to return to obedience (Gal. 6:7, 8).

Objection II. My sins are so great, that I have no encouragement to hope.

Answer. Christ's righteousness is for all sorts of sinners that believe, whether Jews or Gentiles (and how great sinners were of both sorts!) (Rom. 1; 2; 3) and even for those that killed and murdered the Lord of glory (Acts 2:23, 36; 1 Cor. 2:8), for the chief of the sinners (1 Tim. 1:15; Acts 16). 'Where sin abounds, grace super-abounds' (Rom. 5:20). Your sins are but the sins of a creature, but His righteousness is the righteousness of God (John 6:37; Rom. 10:3, 11, 13).

Exhortation II. It exhorts those that have a mind to turn to God to turn the right way by faith in Christ for justification. Let them not seek by works, as most in the world do, and all are prone to do (Rom. 9:31, 32). But this doctrine seems very foolish, yea, pernicious to a natural man. 'Become a fool, that you may be wise' (1 Cor. 3:18); otherwise you will labour in the fire, and weary yourselves for very vanity, and be under continual discomforts and discouragements, for you can do no good work while you are in the flesh, under the law and its curse, before God has received you into favour, for justification is in order of nature before true holiness of heart and life (1 Tim. 1:5; Heb. 9:14). Faith is the great work and mother duty (John 6:29 ; Gal. 5:6; Isa. 55:2), and therefore while you believe not, you dishonour Christ and His death (Gal. 2: 21, 5:2-4). Therefore come boldly, though you have been a great sinner (Acts 10:43), and seek righteousness in Christ with holiness (Rom. 8:1).

Question. But how shall I get faith?

Answer. Faith is the gift of God (Eph. 2:8), and by the gospel (Rom. 1:15 -17). Faith comes by hearing the gospel preached (Rom. 10:17), and that comes in working faith, not in word only, but in power (1 Thess. 1:5), beyond what can be done by natural or human attainment (John 6:63). Therefore, if you have no beginning of it in you, your only way is to attend to the gospel and to meditate on your sin and misery and Christ's excellency, that so you may be inclined in your heart to believe (S. of S. 1:3; Gal. 2:16; Ps. 9:10), for this is the way God uses to beget faith (Isa. 55: 3). But if you have a desire and inclination to fly from yourself to Christ, in the bent of your heart, so that you prefer Christ above all, then the Spirit has begun and will carry on the work, so that now you may pray confidently for faith (S. of S. 1:4; Luke 11:13; Mark 9:24).

Objection III. But without holiness no man shall see the Lord (Heb. 12:14). And how shall I get holiness? I cannot sanctify myself, and this confidence you speak of may slacken my diligence.

Answer. If you have righteousness in Christ, God will make you holy, and this confidence is the only way to get holiness, because of that righteousness (Rom. 5:21). The new covenant is confirmed in Him, which promises a new heart. If sin is forgiven you shall be delivered from its power and quickened by the same death and resurrection of Christ whereby you are justified (Col. 2:12, 13).

Exhortation III. It exhorts them that are justified by faith.

1. To walk humbly, as being nothing of themselves; to acknowledge themselves enemies to God by nature, and acknowledge their sins in the greatness and heinousness of them, that they are saved freely by the righteousness of another, not by their own - yea, that they are so far fallen that the justice of God would have been against them, if it had not been satisfied (Ps. 71:16; Rom. 3:27), but now they see that Christ has satisfied, and His righteousness is above their sins (Ezek. 36:31).

2. To praise and glorify God through Christ for His grace. Oh, what abundant grace and love appears in God's washing and cleansing us by His Son's blood! (Rev. 1:5; Gal. 2:20) and in making His Son sin and a curse for us! (Rom. 5:5, 8; 1 John 4:9, 10; 3:16; 2 Cor. 8:9). And what a glorious and excellent righteousness has God given us in Christ! (Isa. 61:10.)

3. To walk comfortably, upon the account of this righteousness (Isa. 40:1, 2). Triumph over sin and affliction (Rom. 8:33, 39). Be confident m expecting great things from God (Heb. 10:22), for though you may be unworthy and grace will show you your own unworthiness, yet you stand upon the righteousness of Christ. Glory in the hope of God's glory, for if Christ died to reconcile you when you were enemies, much more will He save you by His life, now you are reconciled (Rom. 5:3, 10). Ask boldly for what you want, for God is in Christ's manhood as the mercy seat. Whenever sin stings you and objections trouble you, look to the brazen serpent, confess sin and trust for pardon, meditate on Christ's righteousness and the abundance of grace in Him (Rom. 8:32). If you find never so much ungodliness, no good qualifications, yet Christ is at hand for your comfort (Isa. 50:10; 2 Thess. 2:16, 17). In all your sins apply yourselves to this fountain (Zech. 13:1; 1 John 1:7). If sin lie on the conscience, it weakens peace and spiritual strength. Lay not under guilt with a slavish fear; you have a righteousness to deliver you from it; apply it by faith, that you may have no more conscience of sin as condemning (Heb. 10:2; Ps. 32). You have a better righteousness than any perfectionists can have.

4. Hold fast this way of justification, notwithstanding all the noise that is made in the world against it, for the devil will strive to scare you out of it or steal it from you, as he did from the Jews, from the Galatians, the Papists and many Protestants (Gal. 1:6). And the apostle reckons it is by a spiritual bewitchery. He will strive to get you to trust on works, and tell you it is for the promoting of holiness, and to trust on works to get Christ, and to lay works lowest in the foundation. If you lose this righteousness of Christ, under any colour or pretence whatever, you lose all (Gal. 5:2, 3). Do not so dishonour Christ as to think of procuring that by works which you have fully in Christ. Think not that the gospel requires another justification to gain this, for the gospel is no legal covenant, but a declaration of the righteousness of faith and we, being justified, are heirs by adoption and promise (Gal. 3:24-26; 4:7). This is the doctrine which glorifies God and abases the creature, which is a great mark of its truth. Beware therefore of carnal reason, which will go quite contrary, and make Christ's righteousness a stumbling-stone to you (1 Peter 2:8; Rom; 9: 32, 33).

5. Walk as one that enjoys the favour of God in Christ. Let Him have the honour of it. Walk therefore in holiness, knowing by what price you are redeemed (1 Peter 1:17, 18; 2 Cor. 5:14, 15; 1 Peter 1:5, 11; 1 Cor. 6:20). Love God that has loved you first (1 John 4:19; Ps. 116:16). Believe that God will enable you for the practice of holiness (Rom. 6:14 ). Particularly, walk in love to the saints; exercise forgiveness to your enemies. Sense of your own sins and God's forgiving you will cause you to pity and forgive others, else you cannot pray or trust for forgiveness of your own sins upon reasonable grounds (Eph. 4:31, 32; Matt. 6:14, 15; 18:21). Desire grace may be exalted on others, and wait patiently for the full declaration of justification at the great day (Gal. 5:5; Acts 3:19), for here your justification is known only by faith, but in outward things you are dealt with as a sinner; then your righteousness shall appear openly and you shall be dealt with according to it.

The End

On the Mortification of Sin in Believers

THE NECESSITY, NATURE, AND MEANS OF IT: WITH A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO BELONGING.

BY JOHN OWEN, D.D.,

A SERVANT OF JESUS CHRIST IN THE WORK OF THE GOSPEL.

Table of Contents

Preface

Chapter I - The Foundation of the Whole Ensuing Discourse Laid in Romans 8:13

Chapter II - The Principal Assertion Concerning the Necessity of Mortification Proposed

Chapter III - The Spirit the Only Author of This Work

Chapter IV - The Vigour and Comfort of Our Spiritual Lives Depend on Our Mortification.

Chapter V - The Principal Intendment of the Whole Discourse Proposed

Chapter VI - The Mortification of Sin in Particular Described

Chapter VII - General Rules, Without Which No Lust Will be Mortified

Chapter VIII - Universal Sincerity

Chapter IX - Consider the Dangerous Symptoms of Any Lust

Chapter X - The Guilt, the Danger, and the Evil of Sin.

Chapter XI - Five Directions

Chapter XII - Thoughtfulness of the Excellency of the Majesty of God.

Chapter XIII - Precautions Against False Peace

Chapter XIV - The Necessity of Faith on Christ.

Copyright

PREFACE

more clear direction for the compassing of the end proposed, I shall well esteem of my lot in this undertaking. This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues of superstition, self-righteousness, and anxiety of conscience in them who take up the burden which is so bound for them.

What is here proposed in weakness, I humbly hope will answer the spirit and letter of the gospel, with the experiences of them who know what it is to walk with God, according to the tenor of the covenant of grace. So that if not this, yet certainly something of this kind, is very necessary at this season for the promotion and furtherance of this work of gospel mortification in the hearts of believers, and their direction in paths safe, and wherein they may find rest to their souls. Something I have to add as to what in particular relates unto myself. Having preached on this subject unto some comfortable success, through the grace of Him that administereth seed to the sower, I was pressed by sundry persons, in whose hearts are the ways of God, thus to publish what I had delivered, with such additions and alterations as I should judge necessary. Under the inducement of their desires, I called to remembrance the debt, wherein I have now for some years stood engaged unto sundry noble and worthy Christian friends, as to a treatise of Communion with God, some while since promised to them; and thereon apprehended, that if I could not hereby compound for the greater debt, yet I might possibly tender them this discourse of variance with themselves, as interest for their forbearance of that of peace and communion with God. Besides, I considered that I had been providentially engaged in the public debate of sundry controversies in religion, which might seem to claim something in another kind of more general use, as a fruit of choice, not necessity. On these and the like accounts is this short discourse brought forth to public view, and now presented unto thee. I hope I may own in sincerity, that my heart's desire unto God, and the chief design of my life in the station wherein the good providence of God hath placed me, are, that mortification and universal holiness may be promoted in my own and in the hearts and ways of others, to the glory of God; that so the gospel of our Lord and Saviour Jesus Christ may be adorned in all things: for the compassing of which end, if this little discourse (of the publishing whereof this is the sum of the account I shall give) may in any thing be useful to the least of the saints, it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author,

John Owen.

CHAPTER I

The Foundation of the Whole Ensuing Discourse Laid in Romans 8:13

THAT what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity, I shall lay the foundation of it in those words of the apostle, Romans 8:13, "If ye through the Spirit do mortify the deeds of the body ye shall live;" and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.

The apostle having made a recapitulation of his doctrine of justification by faith, and the blessed estate and condition of them who are made by grace partakers thereof, verses 1-3 of this chapter, proceeds to improve it to the holiness and consolation of believers.

Amoung his arguments and motives unto holiness, the verse mentioned containeth one from the contrary events and effects of holiness and sin: "If ye live after the flesh, ye shall die." What it is to "live after the flesh," and what it is to "die," that being not my present aim and business, I shall no otherwise explain than as they will in with the sense of the latter words of the verse, as before proposed.

In the words peculiarly designed for the foundation of the ensuing discourse, there is, --

First, A duty prescribed: "Mortify the deeds of the body."

Secondly, The persons are denoted to whom it is prescribed: "Ye," -- "if ye mortify."

Thirdly, There is in them a promise annexed to that duty: "Ye shall live."

Fourthly, The cause or means of the performance of this duty, -- the Spirit: "If ye through the Spirit."

Fifthly, The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If ye," etc.

1. The first thing occurring in the words as they lie in the entire proposition is the conditional note, "But if." Conditionals in such propositions may denote two things:--

(1.) The uncertainty of the event or thing promised, in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the issue, and depends not itself on any determinate cause known to him to whom it is prescribed. So we say, "If we live, we will do such a thing." This cannot be the intendment of the conditional expression in this place. Of the persons to whom these words are spoken, it is said, verse 1 of the same chapter, "There is no condemnation to them."

(2.) The certainty of the coherence and connection that is between the things spoken of; as we to a sick man, "If you will take such a potion or remedy, you will be well." The thing we solely intend to express is the certainty of the connection that is between the potion or remedy and health. And this is the use of it here. The certain connection that is between the mortifying of the deeds of the body and living is intimated in this conditional.

Now, the connection and coherence of things being manifold, as of cause and effect, of way and means and the end, this between mortification and life is not of cause and effect properly and strictly, -- for "eternal life is the gift of God through Jesus Christ," Romans 6:23, -- but of means and end. God hath appointed this means for the attaining that end, which he hath freely promised. Means, though necessary, have a fair subordination to an end of free promise. A gift, and procuring cause in him to whom it is given, are inconsistent. The intendment, then, of this propostion as conditional is, that there is a certain infallible connection and coherence between true mortification and eternal life: if you use this means, you shall obtain that end; if you do mortify, you shall live. And herein lies the main motive unto and enforcement of the duty prescribed.

2. The next thing we meet withal in the words is the persons to whom this duty is prescribed, and that is expressed in the word "Ye," in the original included in the verb, "if ye mortify;" -- that is, ye believers; ye to whom "there is no condemnation," verse 1; ye that are "not in the flesh, but in the Spirit," verse 9; who are "quickened by the Spirit of Christ," verses 10, 11; to you is this duty prescribed. The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of, -- the great work and design of devout men ignorant of the gospel, Romans 10:3,4; John 15:5. Now, this description of the persons, in conjunction with the prescription of the duty, is the main foundation of the ensuing discourse, as it lies in this thesis or proposition:--

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

3. The principal efficient cause of the performance of this duty is the Spirit:-- "If by the Spirit." The Spirit here is the Spirit mentioned in verse 11, the Spirit of Christ, the Spirit of God, that "dwells in us," verse 9, that "quickens us," verse 11; "the Holy Ghost," verse 14; the "Spirit of adoption," verse 15; the Spirit "that maketh intercession for us," verse 26. All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit. Men, as the apostle intimates, Romans 9:30-32, may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do: but, saith he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about." Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substance of all false religion in the world. And this is a second principle of my ensuing discourse.

4. The duty itself, "Mortify the deeds of the body," is nextly to be remarked.

Three things are here to be inquired into:-- (1.) What is meant by the body; (2.) What by the deeds of the body; (3.) What by mortifying of them.

(1.) The body in the close of the verse is the same with the flesh in the beginning: "If ye live after the flesh ye shall die; but if ye .... mortify the deeds of the body," -- that is, of the flesh. It is that which the apostle hath all along discoursed of under the name of the flesh; which is evident from the prosecution of the antithesis between the Spirit and the flesh, before and after. The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, Romans 6:19. It is indwelling sin, the corrupted flesh or lust, that is intended. Many reasons might be given of this metonymical expression, that I shall not now insist on. The "body" here is the same with the "old man," and the "body of sin," Romans 6:6; or it may synecdochically express the whole person considered as corrupted, and the seat of lusts and distempered affections.

(2.) The deeds of the body. The greek word denoteth the outwards actions chiefly, "the works of the flesh," as they are called, Gal. 5:19; which are there said to be "manifest," and are enumerated. Now, though the outward deeds are here only expressed, yet the inward and next causes, from whence they spring. The apostle calls them deeds, as that which every lust tends unto; though it do but conceive and prove abortive, it aims to bring forth a perfect sin.

Having, both in the seventh and beginning of this chapter, treated of indwelling lust and sin as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it doth produce. Romans 8:10, "The body is dead because of sin."

(3.) To mortify. "If ye put to death;" a metaphorical expression, taken from the putting of any living thing to death. To kill a man, or any other living thing, is to take away the principle of all his strength, vigour, and power, so that he cannot act or exert, or put forth any proper actings of his own; so it is in this case. Indwelling sin is compared to a person, a living person, called "the old man," with his faculties, and properties, his wisdom, craft, subtlety, strength; this, says the apostle, must be killed, put to death, mortified, -- that is, have its power, life, vigour, and strength, to produce its effects, taken away by the Spirit. It is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the "old man" is thence said to be "crucified with Christ," Romans 6:6, and ourselves to be "dead" with him, verse 8, and really initially in regeneration, Romans 6:3-5, when a principle contrary to it, and destructive of it, Gal. 5:17, is planted in our hearts; but the whole work is by degrees to be carried on towards the perfection all our days. Of this more in the process of our discourse. The intendment of the apostle in this prescription of the duty mentioned is, -- that the mortification of indwelling sin remaining in our mortal bodies, that it may not have life and power to bring forth the works or deeds of the flesh is the constant duty of believers.

5. The promise unto this duty is life: "Ye shall live." The life promised is opposed to the death threatened in the clause foregoing, "If ye live after the flesh, ye shall die;" which, the same apostle expresseth, "Ye shall of the flesh reap corruption," Gal. 6:8, or destruction from God. Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy comfort, and vigour of it: as the apostle says in another case, "Now I live, if ye stand fast," 1 Thess. 3:8; -- "Now my life will do me good; I shall have joy and comfort with my life;" -- "Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter."

Supposing what was said before of the connection between mortification and eternal life, as of means and end, I shall add only, as a second motive to the duty prescribed, that, --

The vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.

CHAPTER II

The Principal Assertion Concerning the Necessity of Mortification Proposed.

Having laid this foundation, a brief confirmation of the fore-mentioned principal deductions will lead me to what I chiefly intend,--

I. That the choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

So the apostle, Col. 3:5, "Mortify therefore your members which are upon the earth." Whom speaks he to? Such as were "risen with Christ," verse 1; such as were "dead" with him, verse 3; such as whose life Christ was, and who should "appear with him in glory," verse 4. Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you. Your being dead with Christ virtually, your being quickened with him, will not excuse you from this work. And our Saviour tells us how his Father deals with every branch in him that beareth fruit, every true and living branch. "He purgeth it, that it may bring forth more fruit," John 15:2. He prunes it and that not for a day or two, but whilst it is a branch in this world. And the apostle tells you what was his practice, 1 Cor. 9:27, "I keep under my body, and bring it into subjection." "I do it," saith he, "daily; it is the work of my life: I omit it not; this is my business." And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given:--

1. Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified. The vain, foolish, and ignorant disputes of men about perfect keeping the commands of God, of perfection in this life, of being wholly and perfectly dead to sin, I meddle not now with. It is more than probable that the men of those abominations never knew what belonged to the keeping of any one of God's commands, and are so much below perfection of degrees, that they never attained to a perfection of parts in obedience or universal obedience in sincerity. And, therefore, many in our days who have talked of perfection have been wiser, and have affirmed it to consist in knowing no difference between good and evil. Not that they are perfect in the things we call good, but that all is alike to them, and the height of wickedness is their perfection. Others who have found out a new way to it, by denying original, indwelling sin, and tempering the spirituality of the law of God unto men's carnal hearts, as they have sufficiently discovered themselves to be ignorant of the life of Christ and the power of it in believers, so they have invented a new righteousness that the gospel knows not of, being vainly puffed up by their fleshly minds. For us, who dare not be wise above what is written, nor boast by other men's lines of what God hath not done for us, we say that indwelling sin lives in us, in some measure and degree, whilst we are in this world. We dare not speak as "though we had already attained, or were already perfect," Phil. 3:12. Our "inward man is to be renewed day by day" whilst we live, 2 Cor. 4:16; and according to the renovations of the new are the breaches and decays of the old. Whilst we are here we "know but in part," 1 Cor. 13:12, having a remaining darkness to be gradually removed by our "growth in the knowledge of our Lord Jesus Christ," 2 Peter 3:18; and "the flesh lusteth against the Spirit, so that we cannot do the things that we would," Gal. 5:17; and are therefore defective in our obedience as well as in our light, 1 John 1:8. We have a "body of death," Romans 7:24; from whence we are not delivered but by the death of our bodies, Phil. 3:21. Now, it being our duty to mortify, to be killing of sin whilst it is in us, we must be at work. He that is appointed to kill an enemy, if he leave striking before the other ceases living, doth but half his work, Gal. 6:9; Heb 12:1; 2 Cor. 7:1.

2. Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh. When sin lets us alone we may let sin alone; but as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances against it to be vigorous at all times and in all conditions, even where there is least suspicion. Sin doth not only abide in us, but "the law of the members is still rebelling against the law of the mind," Rom. 7:23; and "the spirit that dwells in us lusteth to envy," James 4:5. It is always in continual work; "the flesh lusteth against the Spirit," Gal. 5:17; lust is still tempting and conceiving sin, James 1:14; in every moral action it is always either inclining to evil, or hindering from that which is good, or disframing the spirit from communion with God. It inclines to evil. "The evil which I would not, that I do," saith the apostle, Rom. 7:19. Whence is that? Why, "Because in me (that is, in my flesh) dwelleth no good thing." And it hinders from good: "The good that I would do, that I do not," verse 19;-- "Upon the same account, either I do it not, or not as I should; all my holy things being defiled by this sin." "The flesh lusteth against the Spirit, so that ye cannot do the things that ye would," Gal. 5:17. And it unframes our spirit, and thence is called "The sin that so grievous complaints that the apostle makes of it, Romans 7. So that sin is always acting, always conceiving, always seducing and tempting. Who can say that he had ever any thing to do with God or for God, that indwelling sin had not a hand in the corrupting of what he did? And this trade will it drive more or less all our days. If, then, sin will be always acting, if we be not always mortifying, we are lost creatures. He that stands still and suffers his enemies to double blows upon him without resistance, will undoubtedly be conquered in the issue. If sin be subtle, watchful, strong, and always at work in the business of killing our souls, and we be slothful, negligent, foolish, in proceeding to the ruin thereof, can we expect a comfortable event? There is not a day but sin foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.

I shall discharge him from this duty who can bring sin to a composition, to a cessation of arms in this warfare; if it will spare him any one day, in any one duty (provided he be a person that is acquainted with the spirituality of obedience and the subtlety of sin), let him say to his soul, as to this duty, "Soul, take thy rest." The saints, whose souls breathe after deliverance from its perplexing rebellion, know there is no safety against it but in a constant warfare.

3. Sin will not only be striving, acting, rebelling, troubling, disquieting, but if let alone, if not continually mortified, it will bring forth great, cursed, scandalous, soul-destroying sins. The apostle tells us what the works and fruits of it are, Gal. 5:19-21, "The works of the flesh are manifest, which are, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like." You know what it did in David and sundry others. Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head. Men may come to that, that sin may not be heard speaking a scandalous word in their hearts, -- that is, provoking to any great sin with scandal in its mouth; but yet every rise of lust, might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied. And herein lies no small share of the deceitfulness of sin, by which it prevails to the hardening of men, and so to their ruin, Heb. 3:13, -- it is modest, as it were, in its first motions and proposals, but having once got footing in the heart by them, it constantly makes good its ground, and presseth on to some farther degrees in the same kind. This new acting and pressing forward makes the soul take little notice of what an entrance to a falling off from God is already made; it thinks all is indifferent well if there be no farther progress; and so far as the gospel requireth, -- so far it is hardened: but sin is still pressing forward, and that because it hath no bounds but utter relinquishment of God and opposition to him; that it proceeds towards its height by degrees, making good the ground it hath got by hardness, is not from its nature, but its deceitfulness. Now nothing can prevent this but mortification; that withers the root and strikes at the head of sin every hour, so that whatever it aims at it is crossed in. There is not the best saint in the world but, if he should give over this duty, would fall into as many cursed sins as ever any did of his kind.

4. This is one main reason why the Spirit and the new nature is given unto us, -- that we may have a principle within whereby to oppose sin and lust. "The flesh lusteth against the Spirit." Well! and what then? Why, "The Spirit also lusteth against the flesh," Gal. 5:17. There is a propensity in the Spirit, or spiritual new nature, to be acting against the flesh, as well as in the flesh to be acting against the Spirit: so 2 Pet. 1:4,5. It is our participations of the divine nature that gives us an escape from the pollutions that are in the world through lust; and, Rom. 7:23, there is a law of the mind, as well as a law of the members. Now this is, first, the most unjust and unreasonable thing in the world, when two combatants are engaged, to bind one and keep him up from doing his utmost, and to leave the other at liberty to wound him at his pleasure; and, secondly, the foolishest thing in the world to bind him who fights for our eternal condition, [salvation?] and to let him alone who seeks and violently attempts our everlasting ruin. The contest is for our lives and souls. Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succour which God hath given us against our greatest enemy. If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with. Not to be daily mortifying sin, is to sin against the goodness, kindness, wisdom, grace, and love of God, who hath furnished us with a principle of doing it.

5. Negligence in this duty casts the soul into a perfect contrary condition to that which the apostle affirms was his, 2 Cor. 4:16, "Though our outward man perish, yet the inward man is renewed day by day." In these the inward man perisheth, and the outward man is renewed day by day. Sin is as the house of David, and grace as the house of Saul. Exercise and success are the two main cherishers of grace in the heart; when it is suffered to lie still, it withers and decays: the things of it are ready to die, Rev. 3:2; and sin gets ground towards the hardening of the heart, Heb. 3:13. This is that which I intend: by the omission of this duty grace withers, lust flourisheth, and the frame of the heart grows worse and worse; and the Lord knows what desperate and fearful issues it hath had with many. Where sin, through the neglect of mortification, gets a considerable victory, it breaks the bones of the soul, Ps. 31:10, and makes a man weak, sick, and ready to die, Ps. 38:3-5, so that he cannot look up, Ps. 60:12, Isa. 33:24; and when poor creatures will take blow by blow, wound after wound, foil after foil, and never rouse up themselves to a vigorous opposition, can they expect any thing but to be hardened through the deceitfulness of sin, and that their souls should bleed to death? 2 John 8. Indeed, it is a sad thing to consider the fearful issues of this neglect, which lie under our eyes every day. See we not those, whom we knew humble, melting, broken-hearted Christians, tender and fearful to offend, zealous for God and all his ways, his Sabbaths and ordinances, grown, through neglect of watching unto this duty, earthly, carnal, cold, wrathful, complying with the men of the world and things of the world, to the scandal of religion and the fearful temptation of them that know them? The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for the most part earthly, legal, censorious, partial, consistent with wrath, envy, malice, pride, on the one hand, and pretences of liberty, grace, and I know not what, on the other, true evangelical mortification is almost lost amongst us: of which afterward.

6. It is our duty to be "perfecting holiness in the fear of God," 2 Cor. 7:1; to be "growing in grace" every day, 1 Pet. 2:3, 2 Pet 3:18; to be "renewing our inward man day by day," 2 Cor. 4:16. Now, this cannot be done without the daily mortifying of sin. Sin sets its strength against every act of holiness, and against every degree we grow to. Let not that man think he makes any progress in holiness who walks not over the bellies of his lusts. He who doth not kill sin in his way takes no steps towards his journey's end. He who finds not opposition from it, and who sets not himself in every particular to its mortification, is at peace with it, not dying to it.

This, then, is the first general principle of our ensuing discourse: Notwithstanding the meritorious mortification, if I may so speak, of all and every sin the cross of Christ; notwithstanding the real foundation of universal mortification laid in our first conversion, by conviction of sin, humiliation for sin, and the implantation of a new principle opposite to it and destructive of it; -- yet sin doth so remain, so act and work in the best of believers, whilst they live in this world, that the constant daily mortification of it is all their days incumbent on them. Before I proceed to the consideration of the next principle, I cannot but by the way complain of many professors of these days, who, instead of bringing forth such great and evident fruits of mortification as are expected, scarce bear any leaves of it. There is, indeed, a broad light fallen upon the men of this generation, and together therewith many spiritual gifts communicated, which, with some other considerations, have wonderfully enlarged the bounds of professors and profession; both they and it are exceedingly multiplied and increased. Hence there is a noise of religion and religious duties in every corner, preaching in abundance, -- and that not in an empty, light, trivial, and vain manner, as formerly, but to a good proportion of a spiritual gift, -- so that if you will measure the number of believers by light, gifts, and profession, the church may have cause to say, "Who hath born me all these?" But now if you will take the measure of them by this great discriminating grace of Christians, perhaps you will find their number not so multiplied. Where almost is that professor who owes his conversion to these days of light, and so talks and professes at such a rate of spirituality as few in former days were, in any measure, acquainted with (I will not judge them, but perhaps boasting what the Lord hath done in them), that doth not give evidence of a miserably unmortified heart? If vain spending of time, idleness, unprofitableness in men's places, envy, strife, variance, emulations, wrath, pride, worldliness, selfishness, 1 Cor. 1, be badges of Christians, we have them on us and amongst us in abundance. And if it be so with them who have much light, and which, we hope, is saving, what shall we say of some who would be accounted religious and yet despise the gospel light, and for the duty we have in hand, know no more of it but what consists in men's denying themselves sometimes in outward enjoyments, which is one of the outmost branches of it, which they will seldom practice? The good Lord send out a spirit of mortification to cure our distempers, or we are in a sad condition!

There are two evils which certainly attend every unmortified professor; -- the first, in himself; the other, in respect of others:--

1. In himself. Let him pretend what he will, he hath slight thoughts of sin; at least, of sins of daily infirmity. The root of an unmortified course is the digestion of sin without bitterness in the heart. When a man hath confirmed his imagination to such an apprehension of grace and mercy as to be able, without bitterness, to swallow and digest daily sins, that man is at the very brink of turning the grace of God into lasciviousness, and being hardened by the deceitfulness of sin. neither is there a greater evidence of a false and rotten heart in the world than to drive such a trade. To use the blood of Christ, which is given to cleanse us, 1 John 1:7, Tit. 2:14; the exaltation of Christ, which is to give us repentance, Acts 5:31; the doctrine of grace, which teaches us to deny all ungodliness, Tit 2:11,12 to countenance sin, is a rebellion that in the issue will break the bones. At this door have gone out from us most of the professors that have apostatized in the days wherein we live. For a while they were most of them under convictions; these kept them unto duties, and brought them to profession; so they "escaped the pollutions that are in the world, through the knowledge of our Lord Jesus Christ," 2 Pet. 2:20: but having got an acquaintance with the doctrine of the gospel, and being weary of duty, for which they had no principle, they began to countenance themselves in manifold neglects from the doctrine of grace. Now, when once this evil had laid hold of them, they speedily tumbled into perdition.

2. To others. It hath an evil influence on them on a twofold account:--

(1.) It hardens them, by begetting in them a persuasion that they are in as good condition as the best professors. Whatever they see in them is so stained for want of this mortification that it is of no value with them. They have a zeal for religion; but it is accompanied with want of forbearance and universal righteousness. They deny prodigality, but with worldliness; they separate from the world, but live wholly to themselves, taking no care to exercise loving-kindness in the earth; or they talk spiritually, and live vainly; mention communion with God, and are every way conformed to the world; boasting of forgiveness of sin, and never forgiving others. And with such considerations do poor creatures harden their hearts in their unregeneracy.

(2.) They deceive them, in making them believe that if they can come up to their condition it shall be well with them; and so it grows an easy thing to have the great temptation of repute in religion to wrestle withal, when they may go far beyond them as to what appears in them, and yet come short of eternal life. But of these things and all the evils of unmortified walking, afterward.

CHAPTER III

The Spirit the Only Author of This Work

The next principle relates to the great sovereign cause of the mortification treated of; which, in the words laid for the foundation of this discourse, is said to be the Spirit, -- that is, the Holy Ghost, as was evinced.

II. He only is sufficient for this work; all ways and means without him are as a thing of nought; and he is the great efficient of it, -- he works in us as he pleases.

1. In vain do men seek other remedies; they shall not be healed by them. What several ways have been prescribed for this, to have sin mortified, is known. The greatest part of popish religion, of that which looks most like religion in their profession, consists in mistaken ways and means of mortification. This is the pretence of their rough garments, whereby they deceive. Their vows, orders, fastings, penances, are all built on this ground; They are all for the mortifying of sin. Their preachings, sermons, and books of devotion, they look all this way. Hence, those who interpret the locusts that came out of the bottomless pit, Rev. 9:3, to be the friars of the Romish church, who are said to torment men, so "that they should seek death and not find it," verse 6, think that they did it by their stinging sermons, whereby they convinced them of sin, but being not able to discover the remedy for the healing and mortifying of it, they kept them in such perpetual anguish, and terror, and such trouble in their consciences, that they desired to die. This, I say, is the substance and glory of their religion; but what with their labouring to mortify dead creatures, ignorant of the nature and end of their work, -- what with the poison they mixed with it, in their persuasion of its merit, yea, supererogation (as they style their unnecessary merit, with a proud, barbarous title), -- their glory is their shame: but of them and their mortification more afterward, chap. 7.

That the ways and means to be used for the mortification of sin invented by them are still insisted on and prescribed, for the same end, by some who should have more light and knowledge of the gospel, is known. Such directions to this purpose have of late been given by some, and are greedily catched at by others professing themselves Protestants, as might have become popish devotionists three or four hundred years ago. Such outside endeavours, such bodily exercises, such self-performances, such merely legal duties, without the least mention of Christ or his Spirit, are varnished over with swelling words of vanity, for the only means and expedients for the mortification of sin, as discover a deep-rooted unacquaintedness with the power of God and mystery of the gospel. The consideration hereof was one motive to the publishing of this plain discourse.

Now, the reasons why Papists can never, with all their endeavours, truly mortify any one sin, amongst others, are, --

(1.) Because many of the ways and means they use and insist upon for this end were never appointed of God for that purpose. (Now, there is nothing in religion that hath any efficacy for compassing an end, but it hath it from God's appointment of it to that purpose.) Such as these are their rough garments, their vows, penances, disciplines, their course of monastical life, and the like; concerning all which God will say, "Who hath required these things at your hand?" and, "In vain do ye worship me, teaching for doctrines the traditions of men." Of the same nature are sundry self-vexations insisted on by others.

(2.) Because those things that are appointed of God as means are not used by them in their due place and order, -- such as are praying, fasting, watching, meditation, and the like. These have their use in the business in hand; but whereas they are all to be looked on as streams, they look on them as the fountain. Whereas they effect and accomplish the end as means only, subordinate to the Spirit and faith, they look on them to do it by virtue of the work wrought. If they fast so much, and pray so much, and keep their hours and times, the work is done. As the apostle says of some in another case, "They are always learning, never coming to any sound truth;" so they are always mortifying, but never come to any sound mortification. In a word, they have sundry means to mortify the natural man, as to the natural life here we lead; none to mortify lust or corruption.

This is the general mistake of men ignorant of the gospel about this thing; and it lies at the bottom of very much of that superstition and will-worship that hath been brought into the world. What horrible self-macerations were practised by some of the ancient authors of monastical devotion! what violence did they offer to nature! what extremity of sufferings did they put themselves upon! Search their ways and principles to the bottom, and you will find that it had no other root but this mistake, namely, that attempting rigid mortification, they fell upon the natural man instead of the corrupt old man, -- upon the body wherein we live instead of the body of death.

Neither will the natural Popery that is in others do it. Men are galled with the guilt of a sin that hath prevailed over them; they instantly promise to themselves and God that they will do so no more; they watch over themselves, and pray for a season, until this heat waxes cold, and the sense of sin is worn off: and so mortification goes also, and sin returns to its former dominion. Duties are excellent food for an unhealthy soul; they are no physic for a sick soul. He that turns his meat into his medicine must expect no great operation. Spiritually sick men cannot sweat out their distemper with working. But this is the way of men who deceive their own souls; as we shall see afterward.

That none of these ways are sufficient is evident from the nature of the work itself that is to be done; it is a work that requires so many concurrent actings in it as no self-endeavour can reach unto, and is of that kind that an almighty energy is necessary for its accomplishment; as shall be afterward manifested.

2. It is, then, the work of the Spirit. For, --

(1.) He is promised of God to be given unto us to do this work. The taking away of the stony heart, -- that is, the stubborn, proud, rebellious, unbelieving heart, -- is in general the work of mortification that we treat of. Now this is still promised to be done by the Spirit, Ezek. 11:19, 36:26, "I will give my Spirit, and take away the stony heart;" and by the Spirit of God is this work wrought when all means fail, Isa. 57:17-18.

(2.) We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ: "Without Christ we can do nothing," John 15:5. All communications of supplies and relief, in the beginnings, increasings, actings of any grace whatever, from him, are by the Spirit, by whom he alone works in and upon believers. From him we have our mortification: "He is exalted and made a Prince and a Saviour, to give repentance unto us," Acts 5:31; and of our repentance our mortification is non small portion. How doth he do it? Having "received the promise of the Holy Ghost," he sends him abroad for that end, the Spirit, as Tertullian speaks, "Vicariam navare operam," to do the works that he had to accomplish in us.

The resolution of one or two questions will now lead me nearer to what I principally intend.

The first is, How doth the Spirit mortify sin? I answer, in general, three ways:--

[1.] By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them. So the apostle opposes the fruits of the flesh and of the Spirit: "The fruits of the flesh," says he, "are so and so," Gal. 5:19-21; "but," says he, "the fruits of the Spirit are quite contrary, quite of another sort," verses 22, 23. Yea; but what if these are in us and do abound, may not the other abound also? No, says he, verse 24, "They that are Christ's have crucified the flesh with the affections and lusts." But how? Why, verse 25, "By living in the Spirit and walking after the Spirit;" -- that is, by the abounding of these graces of the Spirit in us, and walking according to them. For, saith the apostle, "These are contrary one to another," verse 17; so that they cannot both be in the same subject, in any intense of high degree. This "renewing of us by the Holy Ghost," as it is called, Tit. 3:5, is one great way of mortification; he causes us to grow, thrive, flourish, and abound in those graces which are contrary, opposite, and destructive to all the fruits of the flesh, and to the quiet or thriving of indwelling sin itself.

[2.] By a real physical efficiency on the root and habit of sin, for the weakening, destroying, and taking it away. Hence he is called a "Spirit of judgement and burning," Isa. 4:4, really consuming and destroying our lusts. He takes away the stony heart by an almighty efficiency; for as he begins the work as to its kind, so he carries it on as to its degrees. He is the fire which burns up the very root of lust.

[3.] He brings the cross of Christ into the heart of a sinner by faith, and gives us communion with Christ in his death, and fellowship in his sufferings: of the manner whereof more afterward.

Secondly. If this be the work of the Spirit alone, how is it that we are exhorted to it? -- seeing the Spirit of God only can do it, let the work be left wholly to him.

[1.] It is no otherwise the work of the Spirit but as all graces and good works which are in us are his. He "works in us to will and to do of his own good pleasure," Phil. 2:13; he works "all our works in us," Isa. 26:12, -- "the work of faith with power," 2 Thess. 1:11, Col. 2:12; he causes us to pray, and is a "Spirit of supplication," Rom. 8:26, Zech. 12:10; and yet we are exhorted, and are to be exhorted, to all these.

[2.] He doth not so work our mortification in us as not to keep it still an act of our obedience. The Holy Ghost works in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself. And, indeed, I might here bewail the endless, foolish labour of poor souls, who, being convinced of sin, and not able to stand against the power of their convictions, do set themselves, by innumerable perplexing ways and duties, to keep down sin, but, being strangers to the Spirit of God, all in vain. They combat without victory, have war without peace, and are in slavery all their days. They spend their strength for that which is not bread, and their labour for that which profiteth not.

This is the saddest warfare that any poor creature can be engaged in. A soul under the power of conviction from the law is pressed to fight against sin, but hath no strength for the combat. They cannot but fight, and they can never conquer; they are like men thrust on the sword of enemies on purpose to be slain. The law drives them on, and sin beats them back. Sometimes they think, indeed, that they have foiled sin, when they have only raised a dust that they see it not; that is, they distemper their natural affections of fear, sorrow, and anguish, which makes them believe that sin is conquered when it is not touched. But that time they are cold, they must to the battle again; and the lust which they thought to be slain appears to have had no wound.

And if the case be so sad with them who do labour and strive, and yet enter not into the kingdom, what is their condition who despise all this; who are perpetually under the power and dominion of sin, and love to have it so; and are troubled at nothing, but that they cannot make sufficient provision for the flesh, to fulfill the lusts thereof?

CHAPTER IV

The Vigour and Comfort of Our Spiritual Lives Depend on Our Mortification.

The last principle I shall insist on (omitting, first, the necessity of mortification unto life, and, secondly, the certainty of life upon mortification) is, --

III. That the life, vigour, and comfort of our spiritual life depend much on our mortification of sin.

Strength and comfort, and power and peace, in our walking with God, are the things of our desires. Were any of us asked seriously, what it is that troubles us, we must refer it to one of these heads: -- either we want strength or power, vigour and life, in our obedience, in our walking with God; or we want peace, comfort, and consolation therein. Whatever it is that may befall a believer that doth not belong to one of these two heads, doth not deserve to be mentioned in the days of our complaints.

Now, all these do much depend on a constant course of mortification, concerning which observe, --

1. I do not say they proceed from it, as though they were necessarily tied to it. A man may be carried on in a constant course of mortification all his days; and yet perhaps never enjoy a good day of peace and consolation. So it was with Heman, Ps. 138; his life was a life of perpetual mortification and walking with God, yet terrors and wounds were his portion all his days. But God singled out Heman, a choice friend, to make an example to them that afterward should be in distress. Canst thou complain if it be no otherwise with thee than it was with Heman, that eminent servant of God? and this shall be his praise to the end of the world. God makes it his prerogative to speak peace and consolation, Isa. 57:18,19. "I will do that work," says God, "I will comfort him," verse 18. But how? By an immediate work of the new creation: "I create it," says God. The use of means for the obtaining of peace is ours; the bestowing of it is God's prerogative.

2. In the ways instituted by God for to give us life, vigour, courage, and consolation, mortification is not one of the immediate causes of it. They are the privileges of our adoption made known to our souls that give us immediately these things. "The Spirit bearing witness with our spirits that we are the children of God," giving us a new name and a white stone, adoption and justification, -- that is, as to the sense and knowledge of them, -- are the immediate causes (in the hand of the Spirit) of these things. But this I say, --

3. In our ordinary walking with God, and in an ordinary course of his dealing with us, the vigour and comfort of our spiritual lives depend much on our mortification, not only as a "causa sine qua non," but as a thing that hath an effectual influence thereinto. For, --

(1.) This alone keeps sin from depriving us of the one and the other.

Every unmortified sin will certainly do two things:-- [1.] It will weaken the soul, and deprive it of its vigour. [2.] It will darken the soul, and deprive it of its comfort and peace.

[1.] It weakens the soul, and deprives it of its strength. When David had for a while harboured an unmortified lust in his heart, it broke all his bones, and left him no spiritual strength; hence he complained that he was sick, weak, wounded, faint. "There is," saith he, "no soundness in me," Ps. 38:3; "I am feeble and sore broken," verse 8; "yea, I cannot so much as look up," Ps 40:12. An unmortified lust will drink up the spirit, and all the vigour of the soul, and weaken it for all duties. For, --

1st. It untunes and unframes the heart itself, by entangling its affections. It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable, so expelling the love of the Father, 1 John 2:15, 3:17; so that the soul cannot say uprightly and truly to God, "Thou art my portion," having something else that it loves. Fear, desire, hope, which are the choice affections of the soul, that should be full of God, will be one way or other entangled with it.

2dly. It fills the thoughts with contrivances about it. Thoughts are the great purveyors of the soul to bring in the provision to satisfy its affections; and if sin remain unmortified in the heart, they must ever and anon be making provision for the flesh, to fulfill the lusts thereof. They must glaze, adorn, and dress the objects of the flesh, and bring them home to give satisfaction; and this they are able to do, in the service of a defiled imagination, beyond all expression.

3dly. It breaks out and actually hinders duty. The ambitious man must be studying, and the worldling must be working or contriving, and the sensual, vain person providing himself for vanity, when they should be engaged in the worship of God.

Were this my present business, to set forth the breaches, ruin, weakness, desolations, that one unmortified lust will bring upon a soul, this discourse must be extended much beyond my intendment.

[2.] As sin weakens, so it darkens the soul. It is a cloud, a thick cloud, that spreads itself over the face of the soul, and intercepts all the beams of God's love and favour. It takes away all sense of the privilege of our adoption; and if the soul begins to gather up thoughts of consolation, sin quickly scatters them: of which afterward.

Now, in this regard doth the vigour and power of our spiritual life depend on our mortification: It is the only means of the removal of that which will allow us neither the one nor the other. Men that are sick and wounded under the power of lust make many applications for help; they cry to God when the perplexity of their thoughts overwhelms them, even to God do they cry, but are not delivered; in vain do they use many remedies, -- "they shall not be healed." So, Hos. 5:13, "Ephraim saw his sickness, and Judah his wound," and attempted sundry remedies: nothing will do until they come (verse 15) to "acknowledge their offence." Men may see their sickness and wounds, but yet, if they make not due applications, their cure will not be effected.

(2.) Mortification prunes all the graces of God, and makes room for them in our hearts to grow. The life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts. Now, as you may see in a garden, let there be a precious herb planted, and let the ground be untilled, and weeds grow about it, perhaps it will live still, but be a poor, withering, unuseful thing. You must look and search for it, and sometimes can scarce find it; and when you do, you can scarce know it, whether it be the plant you look for or no; and suppose it be, you can make no use of it at all. When, let another of the same kind be set in the ground, naturally as barren and bad as the other, but let it be well weeded, and every thing that is noxious and hurtful removed from it, -- it flourishes and thrives; you may see it at first look into the garden, and have it for your use when you please. So it is with the graces of the Spirit that are planted in our hearts. That is true; they are still, they abide in a heart where there is some neglect of mortification; but they are ready to die, Rev. 3:2, they are withering and decaying. The heart is like the sluggard's field, -- so overgrown with weeds that you can scarce see the good corn. Such a man may search for faith, love, and zeal, and scarce be able to find any; and if he do discover that these graces are there yet alive and sincere, yet they are so weak, so clogged with lusts, that they are of very little use; they remain, indeed, but are ready to die. But now let the heart be cleansed by mortification, the weeds of lust constantly and daily rooted up (as they spring daily, nature being their proper soil), let room be made for grace to thrive and flourish, -- how will every grace act its part, and be ready for every use and purpose!

(3.) As to our peace; as there is nothing that hath any evidence of sincerity without it, so I know nothing that hath such an evidence of sincerity in it; -- which is no small foundation of our peace. Mortification is the soul's vigorous opposition to self, wherein sincerity is most evident.

CHAPTER V

The Principal Intendment of the Whole Discourse Proposed

These things being premised, I come to my principal intention, of handling some questions or practical cases that present themselves in this business of mortification of sin in believers.

The first, which is the head of all the rest, and whereunto they are reduced, may be considered as lying under the ensuing proposal:--

Suppose a man to be a true believer, and yet finds in himself a powerful indwelling sin, leading him captive to the law of it, consuming his heart with trouble, perplexing his thoughts, weakening his soul as to duties of communion with God, disquieting him as to peace, and perhaps defiling his conscience, and exposing him to hardening through the deceitfulness of sin, -- what shall he do? what course shall he take and insist on for the mortification of this sin, lust, distemper, or corruption, to such a degree as that, though it be not utterly destroyed, yet, in his contest with it, he may be enabled to keep up power, strength, and peace in communion with God?

In answer to this important inquiry, I shall do these things:--

I. Show what it is to mortify any sin, and that both negatively and positively, that we be no mistaken in the foundation.

II. Give general directions for such things as without which it will be utterly impossible for any one to get any sin truly and spiritually mortified.

III. Draw out the particulars whereby this is to be done; in the whole carrying on this consideration, that it is not of the doctrine of mortification in general, but only in reference to the particular case before proposed, that I am treating.

I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts. It is true this is that which is aimed at; but this is not in this life to be accomplished. There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. He would so kill it that it should never move nor stir any more, cry or call, seduce or tempt, to eternity. Its not-being is the thing aimed at. Now, though doubtless there may, by the Spirit and grace of Christ, a wonderful success and eminency of victory against any sin be attained, so that a man may have almost constant triumph over it, yet an utter killing and destruction of it, that it should not be, is not in this life to be expected. This Paul assures us of, Phil. 3:12, "Not as though I had already attained, either were already perfect." He was a choice saint, a pattern for believers, who, in faith and love, and all the fruits of the Spirit, had not his fellow in the world, and non that account ascribes perfection to himself in comparison of others, verse 15; yet he had not "attained," he was not "perfect," but was "following after:" still a vile body he had, and we have, that must be changed by the great power of Christ at last, verse 21. This we would have; but God sees it best for us that we should be complete in nothing in ourselves, that in all things we must be "complete in Christ;" which is best for us, Col. 2:10.

(2.) I think I need not say it is not the dissimulation of a sin. When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man. God knows that to his former iniquity he hath added cursed hypocrisy, and is got in a safer path to hell than he was in before. He hath got another heart than he had, that is more cunning; not a new heart, that is more holy.

(3.) The mortification of sin consists not in the improvement of a quiet, sedate nature. Some men have an advantage by their natural constitution so far as that they are not exposed to such violence of unruly passions and tumultuous affections as many others are. Let now these men cultivate and improve their natural frame and temper by discipline, consideration, and prudence, and they may seem to themselves and others very mortified men, when perhaps, their hearts are a standing sink of all abominations. Some man is never so much troubled all his life, perhaps, with anger and passion, nor doth trouble others as another is almost every day; and yet the latter hath done more to the mortification of the sin that the former. Let not such persons try their mortification by such things as their natural temper gives no life or vigour to. Let them bring themselves to self-denial, unbelief, envy, or some such spiritual sin, and they will have a better view of themselves.

(4.) A sin is not mortified when it is only diverted. Simon Magus for a season left his sorceries; but his covetousness and ambition, that set him on work, remained still, and would have been acting another way. Therefore Peter tells him, "I perceive thou art in the gall of bitterness;" -- "Notwithstanding the profession thou hast made, notwithstanding thy relinquishment of thy sorceries, thy lust is as powerful as ever in thee; the same lust, only the streams of it are diverted. It now exerts and puts forth itself another way, but it is the old gall of bitterness still." A man may be sensible of a lust, set himself against the eruptions of it, take care that it shall not break forth as it has done, but in the meantime suffer the same corrupted habit to vent itself some other way; as he who heals and skins a running sore thinks himself cured, but in the meantime his flesh festereth by the corruption of the same humour, and breaks out in another place. And this diversion, with the alterations that attend it, often befalls men on accounts wholly foreign unto grace: change of the course of life that a man was in, of relations, interests, designs, may effect it; yea, the very alterations in men's constitutions, occasioned by a natural progress in the course of their lives, may produce such changed as these. Men in age do not usually persist in the pursuit of youthful lusts, although they have never mortified any one of them. And the same is the case of bartering of lusts, and leaving to serve one that a man may serve another. He that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he hath mortified the sin that he seems to have left. He hath changed his master, but is a servant still.

(5.) Occasional conquests of sin do not amount to a mortifying of it. There are two occasions or seasons wherein a man who is contending with any sin may seem to himself to have mortified it:--

[1.] When it hath had some sad eruption, to the disturbance of his peace, terror of his conscience, dread of scandal, and evident provocation of God. This awakens and stirs up all that is in the man, and amazes him, fills him with abhorrency of sin, and himself for it; sends him to God, makes him cry out as for life, to abhor his lust as hell, and to set himself against it. The whole man, spiritual and natural, being now awaked, sin shrinks in its head, appears not, but lies as dead before him: as when one that hath drawn nigh to an army in the night, and hath killed a principal person, -- instantly the guards awake, men are roused up, and strict inquiry is made after the enemy, who, in the meantime, until the noise and tumult be over, hides himself, or lies like one that is dead, yet with firm resolution to do the like mischief again upon the like opportunity. Upon the sin among the Corinthians, see how they muster up themselves for the surprisal and destruction of it, 2 Cor. 7:11. So it is in a person when a breach hath been made upon his conscience, quiet, perhaps credit, by his lust, in some eruption of actual sin; -- carefulness, indignation, desire, fear, revenge, are all set on work about it and against it, and lust is quiet for a season, being run down before them; but when the hurry is over and the inquest past, the thief appears again alive, and is as busy as ever at his work.

[2.] In a time of some judgement, calamity, or pressing affliction; the heart is then taken up with thoughts and contrivances of flying from the present troubles, fears, and dangers. This, as a convinced person concludes, is to be done only by relinquishment of sin, which gains peace with God. It is the anger of God in every affliction that galls a convinced person. To be quit of this, men resolve at such times against their sins. Sin shall never more have any place in them; they will never again give up themselves to the service of it. Accordingly, sin is quiet, stirs not, seems to be mortified; not, indeed, that it hath received any one wound, but merely because the soul has possessed its faculties, whereby it should exert itself, with thoughts inconsistent with the motions thereof; which, when they are laid aside, sin returns again to its former life and vigour. So they, Ps. 78:32-37, are a full instance and description of this frame of spirit whereof I speak: "For all this they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble. When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant." I no way doubt but that when they sought, and returned, and inquired early after God, they did it with full purpose of heart as to the relinquishment of their sins; it is expressed in the word "returned." To turn or return to the Lord is by a relinquishment of sin. This they did "early," -- with earnestness and diligence; but yet their sin was unmortified for all this, verses 36,37. And this is the state of many humiliations in the days of affliction, and a great deceit in the hearts of believers themselves lies oftentimes herein.

These and many other ways there are whereby poor souls deceive themselves, and suppose they have mortified their lusts, when they live and are mighty, and on every occasion break forth, to their disturbance and disquietness.

CHAPTER VI

The Mortification of Sin in Particular Described

What it is to mortify a sin in general, which will make farther way for particular directions, is nextly to be considered.

2. The mortification of a lust consists in three things:--

(1.) An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil. Thence is that description of him who hath no lust truly mortified, Gen 6:5, "Every imagination of the thoughts of his heart is only evil continually." He is always under the power of a strong bent and inclination to sin. And the reason why a natural man is not always perpetually in the pursuit of some one lust, night and day, is because he hath many to serve, every one crying to be satisfied; thence he is carried on with great variety, but still in general he lies towards the satisfaction of self.

We will suppose, then, the lust or distemper whose mortification is inquired after to be in itself a strong, deeply-rooted, habitual inclination and bent of will and affections unto some actual sin, as to the matter of it, though not, under formal consideration, always stirring up imaginations, thoughts, and contrivances about the object of it. Hence, men are said to have their "hearts set upon evil," the bend of their spirits lies towards it, to make "provision, for the flesh." And a sinful, depraved habit, as in many other things, so in this, differs from all natural or moral habits whatever: for whereas they incline the soul gently and suitably to itself, sinful habits impel with violence and impetuousness; whence lusts are said to fight or wage "war against the soul," 1 Pet. 2:11, -- to rebel or rise up in war with that conduct and opposition which is usual therein, Rom. 7:23, -- to lead captive, or effectually captivating upon success in battle, -- all works of great violence and impetuousness.

I might manifest fully, from that description we have of it, Rom. 7, how it will darken the mind, extinguish convictions, dethrone reason, interrupt the power and influence of any considerations that may be brought to hamper it, and break through all into a flame. But this is not my present business. Now, the first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do, James 1:14-15.

I shall desire to give one caution or rule by the way, and it is this: Though every lust doth in its own nature equally, universally, incline and impel to sin, yet this must be granted with these two limitations:--

[1.] One lust, or a lust in one man, may receive many accidental improvements, heightenings, and strengthenings, which may give it life, power, and vigour, exceedingly above what another lust hath, or the same lust (that is, of the same kind and nature) in another man. When a lust falls in with the natural constitutions and temper, with a suitable course of life, with occasions, or when Satan hath got a fit handle to it to manage it, as he hath a thousand ways so to do, that lust grows violent and impetuous above the others, or more than the same lust in another man; then the steams of it darken the mind so, that though a man knows the same things as formerly, yet they have no power nor influence on the will, but corrupt affections and passions are set by it at liberty.

But especially, lust gets strength by temptation. When a suitable temptation falls in with a lust, it gives it a new life, vigour, power violence, and rage, which it seemed not before to have or to be capable of. Instances to this purpose might be multiplied; but it is the design of some part of another treatise to evince this observation.

[2.] Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins: 1 Cor. 6:18, "Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." Hence, the motions of that sin are more sensible, more discernible than of others; when perhaps the love of the world, or the like, is in a person no less habitually predominant than that, yet it makes not so great a combustion in the whole man.

And on this account some men may go in their own thoughts and in the eyes of the world for mortified men, who yet have in them no less predominancy of lust than those who cry out with astonishment upon the account of its perplexing tumultuatings, yea, than those who have by the power of it been hurried into scandalous sins; only their lusts are in and about things which raise not such a tumult in the soul, about which they are exercised with a calmer frame of spirit, the very fabric of nature being not so nearly concerned in them as in some other.

I say, then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly; that it shall not entice and draw aside; that it shall not disquiet and perplex the killing of its life, vigour, promptness, and readiness to be stirring. This is called "crucifying the flesh with the lusts thereof," Gal. 5:24; that is, taking away its blood and spirits that give it strength and power, -- the wasting of the body of death "day by day," 2 Cor. 4:16.

As a man nailed to the cross; he first struggles, and strives, and cries out with great strength and might, but, as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard; -- when a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and faintly, cries sparingly, and is scarce heard in the heart; it may have sometimes a dying pang, that makes an appearance of great vigour and strength, but it is quickly over, especially if it be kept from considerable success. This the apostle describes, as in the whole chapter, so especially, Rom. 6:6.

"Sin," saith he, "is crucified; it is fastened to the cross." To what end? "That the body of death may be destroyed," the power of sin weakened and abolished by little and little, that "henceforth we should not serve sin;" that is, that sin might not incline, impel us with such efficacy as to make us servants to it, as it hath done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, -- not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, -- but also as to the flesh, that is, in the mind and will, in that opposition unto God which is in us by nature. Of what nature soever the troubling distemper be, by what ways soever it makes itself out, either by impelling to evil or hindering from that which is good, the rule is the same; and unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from a evil tree until he is weary; whilst the root abides in strength and vigour, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; then set themselves with all earnestness and diligence against the appearing eruption of lust, but, leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.

(2.) In constant fighting and contending against sin. To be able always to be laying load on sin is no small degree of mortification. When sin is strong and vigorous, the soul is scarce able to make any head against it; it sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit. David complains that his sin had "taken fast hold upon him, that he could not look up," Ps. 40:12. How little, then, was he able to fight against it! Now, sundry things are required unto and comprised in this fighting against sin:--

[1.] To know that a man hath such an enemy to deal withal, to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous, -- it is about the things of eternity. When, therefore, men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's "knowing the plague of his own heart," 1 Kings 8:38, without which no other work can be done. It is to be feared that very many have little knowledge of the main enemy that they carry about with them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger, 2 Chron. 16:10.

[2.] To labour to be acquainted with the ways, wiles, methods, advantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have formerly prevailed, that they may be prevented. In this consists the greatest skill in conduct. Take this away, and all waging of war, wherein is the greatest improvement of human wisdom and industry, would be brutish. So do they deal with lust who mortify it indeed. Not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, "This is our enemy; this is his way and progress, these are his advantages, thus hath he prevailed, and thus he will do, if not prevented." So David, "My sin is ever before me," Ps. 51:3. And, indeed, one of the choicest and most eminent parts of practically spiritual wisdom consists in finding out the subtleties, policies, and depths of any indwelling sin; to consider and know wherein its greatest strength lies, -- what advantage it uses to make of occasions, opportunities, temptations, -- what are its pleas, pretences, reasonings, -- what its stratagems, colours, excuses; to set the wisdom of the Spirit against the craft of the old man; to trace this serpent in all its turnings and windings; to be able to say, at its most secret and (to a common frame of heart) imperceptible actings, "This is your old way and course; I know what you aim at;" -- and so to be always in readiness is a good part of our warfare.

[3.] To load it daily with all the things which shall after be mentioned, that are grievous, killing, and destructive to it, is the height of this contest. Such a one never thinks his lust dead because it is quiet, but labours still to give it new wounds, new blows every day. So the apostle, Col. 3:5.

Now, whilst the soul is in this condition, whilst it is thus dealing, it is certainly uppermost; sin is under the sword and dying.

(3.) In success. Frequent success against any lust is another part and evidence of mortification. By success I understand not a mere disappointment of sin, that is be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest. For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfill that lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.

Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace, -- when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have success against it, -- then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days.

Unto these heads, then, do I refer the mortification aimed at; that is, of any one perplexing distemper, whereby the general pravity and corruption of our nature attempts to exert and put forth itself:--

First, The weakening of its indwelling disposition, whereby it inclines, entices, impels to evil, rebels, opposes, fights against God, by the implanting, habitual residence, and cherishing of a principle of grace that stands in direct opposition to it and is destructive of it, is the foundation of it. So, by the implanting and growth of humility is pride weakened, passion by patience, uncleanness by purity of mind and conscience, love of this world by heavenly-mindedness: which are graces of the Spirit, or the same habitual grace variously acting itself by the Holy Ghost, according to the variety or diversity of the objects about which it is exercised; as the other are several lusts, or the same natural corruption variously acting itself, according to the various advantages and occasions that it meets withal. -- The promptness, alacrity, vigour of the Spirit, or new man, in contending with, cheerful fighting against the lust spoken of, by all the ways and with all the means that are appointed thereunto, constantly using the succours provided against its motions and actings, is a second thing hereunto required. -- Success unto several degrees attends these two. Now this, if the distemper hath not an unconquerable advantage from its natural situation, may possibly be to such a universal conquest as the soul may never more sensibly feel its opposition, and shall, however, assuredly arise to an allowance of peace to the conscience, according to the tenor of the covenant of grace.

CHAPTER VII

General Rules, Without Which No Lust Will be Mortified

II. The ways and means whereby a soul may proceed to the mortification of any particular lust and sin, which Satan takes advantage by to disquiet and weaken him, come next under consideration.

Now, there are some general considerations to be premised, concerning some principles and foundations of this work, without which no man in the world, be he never so much raised by convictions, and resolved for the mortification of any sin, can attain thereunto.

General rules and principles, without which no sin will be ever mortified, are these:--

1. Unless a man be a believer, -- that is, one that is truly ingrafted into Christ, -- he can never mortify any one sin; I do not say, unless he know himself to be so, but unless indeed he be so.

Mortification is the work of believers: Rom. 8:13, "If ye through the Spirit," etc., -- ye believers, to whom there is no condemnation, verse 1. They alone are exhorted to it: Col. 3:5, "Mortify therefore your members which are upon the earth." Who should mortify? You who "are risen with Christ," verse 1; whose "life is hid with Christ in God," verse 3; who "shall appear with him in glory," verse 4. An unregenerate man may do something like it; by the work itself, so as it may be acceptable with God, he can never perform. You know what a picture of it is drawn in some of the philosophers, -- Seneca, Tully, Epictetus; what affectionate discourses they have of contempt of the world and self, of regulating and conquering all exorbitant affections and passions! The lives of most of them manifested that their maxims differed as much from true mortification as the sun painted on a sign-post from the sun in the firmament; they had neither light nor heat. Their own Lucian sufficiently manifests what they all were. There is no death of sin without the death of Christ. You know what attempts there are made after it by the Papists, in their vows, penances, and satisfactions. I dare say of them (I mean as many of them as act upon the principles of their church, as that call it) what Paul says of Israel in point of righteousness, Rom. 9:31,32, -- They have followed after mortification, but they have not attained to it. Wherefore? "Because they seek it not by faith, but as it were by the works of the law." The same is the state and condition of all amongst ourselves who, in obedience to their convictions and awakened consciences, do attempt a relinquishment of sin; -- they follow after it, but they do not attain it.

It is true, it is, it will be, required of every person whatever that hears the law or gospel preached, that he mortify sin. It is his duty, but it is not his immediate duty; it is his duty to do it, but to do it in God's way. If you require your servant to pay so much money for you in such a place, but first to go and take it up in another, it is his duty to pay the money appointed, and you will blame him if he do it not; yet it was not his immediate duty, -- he was first to take it up, according to your direction. So it is in this case: sin is to be mortified, but something is to be done in the first place to enable us thereunto.

I have proved that it is the Spirit alone that can mortify sin; he is promised to do it, and all other means without him are empty and vain. how shall he, then, mortify sin that hath not the Spirit? A man may easier see without eyes, speak without a tongue, than truly mortify one sin without the Spirit. Now, how is he attained? It is the Spirit of Christ: and as the apostle says, "If we have not the Spirit of Christ, we are none of his," Rom. 8:9; so, if we are Christ's, have an interest in him, we have the Spirit, and so alone have power for mortification. This the apostle discourses at large, Rom. 8:8, "So then they that are in the flesh cannot please God." It is the inference and conclusion he makes of his foregoing discourse about our natural state and condition, and the enmity we have unto God and his law therein. If we are in the flesh, if we have not the Spirit, we cannot do any thing that should please God. But what is our deliverance from this condition? Verse 9, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you;" -- "Ye believers, that have the Spirit of Christ, ye are not in the flesh." There is no way of deliverance from the state and condition of being in the flesh but by the Spirit of Christ. And what if this Spirit of Christ be in you? Why, then you are mortified; verse 10, "The body is dead because of sin," or unto it; mortification is carried on; the new man is quickened to righteousness. This the apostle proves, verse 11, from the union we have with Christ by the Spirit, which will produce suitable operations in us to what it wrought in him. All attempts, then, for mortification of any lust, without an interest in Christ, are vain. Many men that are galled with and for sin, the arrows of Christ for conviction, by the preaching of the word, or some affliction having been made sharp in their hearts, do vigorously set themselves against this or that particular lust, wherewith their consciences have been most disquieted or perplexed. But, poor creatures! they labour in the fire, and their work consumeth. When the Spirit of Christ comes to this work he will be "like a refiner's fire and like fullers' soap," and he will purge men as gold and as silver, Mal. 3:2,3, -- take away their dross and tin, their filth and blood, as Isa. 4:4; but men must be gold and silver in the bottom, or else refining will do them no good. The prophet gives us the sad issue of wicked men's utmost attempts for mortification, by what means soever that God affords them: Jer. 6:29,30, "The bellows are burned, and the lead is consumed of the fire; the founder melteth in vain. Reprobate silver shall men call them, because the Lord hath rejected them." And what is the reason hereof? Verse28, They were "brass and iron" when they were put into the furnace. Men may refine brass and iron long enough before they will be good silver.

I say, then, mortification is not the present business of unregenerate men. God calls them not to it as yet; conversion is their work, -- the conversion of the whole soul, -- not the mortification of this or that particular lust. You would laugh at a man that you should see setting up a great fabric, and never take any care for a foundation; especially if you should see him so foolish as that, having a thousand experiences that what he built one day fell down another, he would continue in the same course. So it is with convinced persons; though they plainly see, that what ground they get against sin one day they lose another, yet they will go on in the same road still, without inquiring where the destructive flaw in their progress lies. When the Jews, upon the conviction of their sin, were cut to the heart, Acts 2:37, and cried out, "What shall we do?" what doth Peter direct them to do? Does he bid them go and mortify their pride, wrath, malice, cruelty, and the like? No, he knew that was not their present work, but he calls them to conversion and faith in Christ in general, verse 38. Let the soul be first thoroughly converted, and then, "looking on Him whom they had pierced," humiliation and mortification will ensue. This, when John came to preach repentance and conversion, he said, "The axe is now laid to the root of the tree," Matt. 3:10. The Pharisees had been laying heavy burdens, imposing tedious duties, and rigid means of mortification, in fastings, washings, and the like, all in vain. Says John, "The doctrine of conversion is for you; the axe in my hand is laid to the root." And our Saviour tells us what is to be done in this case; says he, "Do men gather grapes from thorns?" Matt. 7:16. But suppose a thorn be well pruned and cut, and have pains taken with him? "Yea, but he will never bear figs," verses 17,18; it cannot be but every tree will bring forth fruit according to its own kind. What is then to be done, he tells us, Matt. 12:33, "Make the tree good, and his fruit will be good." The root must be dealt with, the nature of the tree changed, or no good fruit will be brought forth.

This is that I aim at: unless a man be regenerate, unless he be a believer, all attempts that he can make for mortification, be they never so specious and promising, -- all means he can use, let him follow them with never so much diligence, earnestness, watchfulness, and intention of mind and spirit, -- are to no purpose. In vain shall he use many remedies; he shall not be healed. Yea, there are sundry desperate evils attending an endeavour in convinced persons, that are no more but so, to perform this duty:--

(1.) The mind and soul is taken up about that which is not the man's proper business, and so he is diverted from that which is so. God lays hold by his word and judgements on some sin in him, galls his conscience, disquiets his heart, deprives him of his rest; now other diversions will not serve his turn; he must apply himself to the work before him. The business in hand being to awake the whole man unto a consideration of the state and condition wherein he is, that he might be brought home to God, instead hereof he sets himself to mortify the sin that galls him -- which is a pure issue of self-love, to be freed from his trouble, and not at all to the work he is called unto, -- and so it diverted from it. Thus God tells us of Ephraim, when he "spread his net upon them, and brought them down as the fowls of heaven, and chastised them," Hos. 7:12, caught them, entangled them convinced them that they could not escape; saith he of them, "They return, but not to the Most High;" -- they set themselves to a relinquishment of sin, but not in that manner, by universal conversion, as God called for it. Thus are men diverted from coming unto God by the most glorious ways that they can fix upon to come to ruin their own souls. I wish that some whose trade it is to daub with untempered mortar in the things of God did not teach this deceit, what ofttimes are they directed unto, when their consciences are galled by sin and disquietment from the Lord, who hath laid hold upon them? Is not a relinquishment of the sin, as to practice, that they are, in some fruits of it, perplexed withal, and making head against it, the sum of what they apply themselves unto? and is not the gospel end of their convictions lost thereby? Here men abide and perish.

(2.) This duty being a thing good in itself, in its proper place, a duty evidencing sincerity, bringing home peace to the conscience; a man finding himself really engaged in it, his mind and heart set against this or that sin, with purpose and resolution to have no more to do with it, -- he is ready to conclude that his state and condition is good, and so to delude his own soul. For, --

[1.] When his conscience hath been made sick with sin, and he could find no rest, when he should go to the great Physician of souls, and get healing in his blood, then man by this engagement against sin pacifies and quiets his conscience, and sits down without going to Christ at all. Ah! How many poor souls are thus deluded to eternity! "When Ephraim saw his sickness, he sent to king Jareb," popish religion is made up of designs and contrivances to pacify conscience without Christ; all described by the apostle, Rom. 10:3.

[2.] By this means men satisfy themselves that their state and condition is good, seeing they do that which is a work good in itself, and they do not do it to be seen. They know they would have the work done in sincerity, and so are hardened in a kind of self-righteousness.

(3.) When a man hath thus for a season been deluded, and hath deceived his own soul, and finds in a long course of life that indeed his sin is not mortified, or if he hath changed one he hath gotten another, he begins at length to think that all contending is in vain, -- he shall never be able to prevail; he is making a dam against water that increaseth on him. Hereupon he gives over, as one despairing of any success, and yields up himself to the power of sin and that habit of formality that he hath gotten.

And this is the usual issue with persons attempting the mortification of sin without an interest in Christ first obtained. It deludes them, hardens them, -- destroys them. And therefore we see that there are not usually more vile and desperate sinners in the world than such as, having by conviction been put on this course, have found it fruitless, and deserted it without a discovery of Christ. And this is the substance of the religion and godliness of the choicest formalists in the world, and of all those who in the Roman synagogue are drawn to mortification, as they drive Indians to baptism or cattle to water. I say, then, that mortification is the work of believers, and believers only. To kill sin is the work of living men; where men are dead (as all unbelievers, the best of them, are dead), sin is alive, and will live.

2. It is the work of faith, the peculiar work of faith. Now, if there be a work to be done that will be effected by one only instrument, it is the greatest madness for any to attempt the doing of it that hath not that instrument. Now, it is faith that purifies the heart, Acts 15:9; or, as Peter speaks, we "purify our souls in obeying the truth through the Spirit," 1 Pet. 1:22; and without it, it will not be done.

What hath been spoken I suppose is sufficient to make good my first general rule:-- be sure to get an interest in Christ; if you intend to mortify any sin without it, it will never be done.

Obj. You will say, "What, then, would you have unregenerate men that are convinced of the evil of sin do? Shall they cease striving against sin, live dissolutely, give their lusts their swing, and be as bad as the worst of men? This were a way to set the whole world into confusion, to bring all things into darkness, to set upon the flood-gates of lust, and lay the reins upon the necks of men to rush into all sin with delight and greediness, like the horse into the battle."

Ans. 1. God forbid! It is to be looked on as a great issue of the wisdom, goodness, and love of God, that by manifold ways and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot which the depravedness of their nature would carry them out unto with violence. By what way soever this is done, it is an issue of the care, kindness, and goodness of God, without which the whole earth would be a hell of sin and confusion.

2. There is a peculiar convincing power in the word, which God is oftentimes pleased to put forth, to the wounding, amazing, and, in some sort, humbling of sinners, though they are never converted. And the word is to be preached though it hath this end, yet not with this end. Let, then, the word be preached, and the sins of men [will be] rebuked, lust will be restrained, and some oppositions will be made against sin; though that be not the effect aimed at.

3. Though this be the work of the word and Spirit, and it be good in itself, yet it is not profitable nor available as to the main end in them in whom it is wrought; they are still in the gall of bitterness, and under the power of darkness.

4. Let men know it is their duty, but in its proper place; I take not men from mortification, but put them upon conversion. He that shall call a man from mending a hole in the wall of his house, to quench a fire that is consuming the whole building, is not his enemy. Poor soul! it is not thy sore finger but thy hectic fever that thou art to apply thyself to the consideration of. Thou settest thyself against a particular sin, and dost not consider that thou art nothing but sin.

Let me add this to them who are preachers of the word, or intend, through the good hand of God, that employment: It is their duty to plead with men about their sins, to lay load on particular sins, but always remember that it be done with that which is the proper end of law and gospel;-- that is, that they make use of the sin they speak against to the discovery of the state and condition wherein the sinner is; otherwise, haply, they may work men to formality and hypocrisy, but little of the true end of preaching the gospel will be brought about. It will not avail to beat a man off from his drunkenness into a sober formality. A skillful master of the assemblies lays his axe at the root, drives still at the heart. To inveigh against particular sins of ignorant, unregenerate persons, such as the land is full of, is a good work; but yet, though it may be done with great efficacy, vigour, and success, if this be all the effect of it, that they are set upon the most sedulous endeavours of mortifying their sins preached down, all that is done is but like the beating of an enemy in an open field, and driving him into an impregnable castle, not to be prevailed against. Get you at any time a sinner at the advantage, on the account of any one sin whatever? have you any thing to take hold of him by? -- bring it to his state and condition, drive it up to the head, and there deal with him. To break men off particular sins, and not to break their hearts, is to deprive ourselves of advantages of dealing with them.

And herein is the Roman mortification grievously peccant; they drive all sorts of persons to it, without the least consideration whether they have a principle for it or no. Yea, they are so far from calling on men to believe, that they may be able to mortify their lusts, that they call men to mortification instead of believing. The truth is, they neither know what it is to believe nor what mortification itself intends. Faith with them is but a general assent to the doctrine taught in their church; and mortification the betaking of a man by a vow to some certain course of life, wherein he denies himself something of the use of the things of this world, not without a considerable compensation. Such men know neither the Scriptures nor the power of God. Their boasting of their mortification is but their glorying in their shame. Some casuists among ourselves, who, overlooking the necessity of regeneration, do avowedly give this for a direction to all sorts of persons that complain of any sin or lust, that they should vow against it, at least for a season, a month or so, seem to have a scantling of light in the mystery of the gospel, much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sins for a season. This commonly makes their lust more impetuous. Perhaps with great perplexity they keep their word; perhaps not, which increases their guilt and torment. Is their sin at all mortified hereby? Do they find a conquest over it? Are they not still in the gall of bitterness? Is not this to put men to make brick, if not without straw, yet, which is worse, without strength? What promise hath any unregenerate man to countenance him in this work? what assistance for the performance of it? Can sin be killed without an interest in the death of Christ, or mortified without the Spirit? If such directions should prevail to change men's lives, as seldom they do, yet they never reach to the change of their hearts or conditions. They may make men self-justiciearies or hypocrites, not Christians. It grieves me ofttimes to see poor souls, that have a zeal for God and a desire of eternal welfare, kept by such directors and directions under a hard, burdensome, outside worship and service of God, with many specious endeavours for mortification, in an utter ignorance of the righteousness of Christ, and unacquaintedness with his Spirit, all their days. Persons and things of this kind I know too many. If ever God shine into their hearts, to give them the knowledge of his glory in the face of his Son Jesus Christ, they will see the folly of their present way.

CHAPTER VIII

Universal Sincerity

2. The second principle which to this purpose I shall propose is this:-

Without sincerity and diligence in a universality of obedience, there is no mortification of any one perplexing lust to be obtained.

The other was to the person; this to the thing itself. I shall a little explain this position.

A man finds any lust to bring him into the condition formerly described; it is powerful, strong, tumultuating, leads captive, vexes, disquiets, takes away peace; he is not able to bear it; wherefore he sets himself against it, prays against it, groans under it, sighs to be delivered: but in the meantime, perhaps, in other duties, -- in constant communion with God, -- in reading, prayer, and meditation, -- in other ways that are not of the same kind with the lust wherewith he is troubled, -- he is loose and negligent. Let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withal. This is a condition that not seldom befalls men in their pilgrimage. The Israelites, under a sense of their sin, drew nigh to God with much diligence and earnestness, with fasting and prayer, Isa. 58 : many expressions are made of their earnestness in the work, verse 2 "They seek me daily, and delight to know my ways; they ask of me the ordinances of justice; they take delight in approaching to God." But God rejects all. Their fast is a remedy that will not heal them, and the reason given of it, verses 5-7, is, because they were particular in this duty. They attended diligently to that, but in others were negligent and careless. He that hath a "running sore" (it is the Scripture expression) upon him, arising from an ill habit of body, contracted by intemperance and ill diet, let him apply himself with what diligence and skill he can to the cure of his sore, if he leave the general habit of his body under distempers, his labour and travail will be in vain. So will his attempts be that shall endeavour to stop a bloody issue of sin and filth in his soul, and is not equally careful of his universal spiritual temperature and constitution. For, --

(1.) This kind of endeavour for mortification proceeds from a corrupt principle, ground, and foundation; so that it will never proceed to a good issue. The true and acceptable principles of mortification shall be afterward insisted on. Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification. Now, it is certain that that which I speak of proceeds from self-love. Thou settest thyself with all diligence and earnestness to mortify such a lust or sin; what is the reason of it? It disquiets thee, it hath taken away thy peace, it fills thy heart with sorrow, and trouble, and fear; thou hast no rest because of it. Yea; but, friend, thou hast neglected prayer or reading; thou hast been vain and loose in thy conversation in other things, that have not been of the same nature with that lust wherewith thou art perplexed. These are no less sins and evils than those under which thou groanest. Jesus Christ bled for them also. Why dost thou not set thyself against them also? If thou hatest sin as sin, every evil way, thou wouldst be no less watchful against every thing that grieves and disquiets thine own soul. It is evident that thou contendest against sin merely because of thy own trouble by it. Would thy conscience be quiet under it, thou wouldst let it alone. Did it not disquiet thee, it should not be disquieted by thee. Now, canst thou think that God will set in with such hypocritical endeavours, -- that ever his Spirit will bear witness to the treachery and falsehood of thy spirit? Dost thou think he will ease thee of that which perplexeth thee, that thou mayst be at liberty to that which no less grieves him? No. Says God, "Here is one, if he could be rid of this lust I should never hear of him more; let him wrestle with this, or he is lost." Let not any man think to do his own work that will not do God's. God's work consists in universal obedience; to be freed of the present perplexity is their own only. Hence is that of the apostle, 2 Cor. 7:1, "Cleanse yourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God." If we will do any thing, we must do all things. So, then, it is not only an intense opposition to this or that peculiar lust, but a universal humble frame and temper of heart, with watchfulness over every evil and for the performance of every duty, that is accepted.

(2.) How knowest thou but that God hath suffered the lust wherewith thou hast been perplexed to get strength in thee, and power over thee, to chasten thee for thy other negligences and common lukewarmness in walking before him; at least to awaken thee to the consideration of thy ways, that thou mayst make a thorough work and change in thy course of walking with him?

The rage and predominancy of a particular lust is commonly the fruit and issue of a careless, negligent course in general, and that upon a double account:--

[1.] As its natural effect, if I may so say. Lust, as a I showed in general, lies in the heart of every one, even the best, whilst he lives; and think not that the Scripture speaks in vain, that it is subtle, cunning, crafty, -- that it seduces, entices, fights, rebels. Whilst a man keeps a diligent watch over his heart, its root and fountain, -- whilst above all keepings he keeps his heart, whence are the issues of life and death,-- lust withers and dies in it. But if, through negligence, it makes an eruption any particular way, gets a passage to the thoughts by the affections, and from them and by them perhaps breaks out into open sin in the conversation, the strength of it bears that way it hath found out, and that way mainly it urgeth, until, having got a passage, it then vexes and disquiets, and is not easily to be restrained: thus, perhaps, a man may be put to wrestle all his days in sorrow with that which, by a strict and universal watch, might easily have been prevented.

[2.] As I said, God oftentimes suffers it to chasten our other negligences: for as with wicked men, he gives them up to one sin as the judgement of another, a greater for the punishment of a less, or one that will hold them more firmly and securely for that which they might have possibly obtained a deliverance from; so even with his own, he may, he doth, leave them sometimes to some vexatious distempers, ether to prevent or cure some other evil. So was the messenger of Satan let loose on Paul, that he "might not by lifted up through the abundance of spiritual revelations." Was it not a correction to Peter's vain confidence, that he was left to deny his Master? Now, if this be the state and condition of lust in its prevalancy, that God oftentimes suffers it so to prevail, at least to admonish us, and to humble us, perhaps to chasten and correct us for our general loose and careless walking, is it possible that the effect should be removed and the cause continued,-- that the particular lust should be mortified and the general course be unreformed? He, then, that would really, thoroughly, and acceptably mortify any disquieting lust, let him take care to be equally diligent in all parts of obedience, and know that every lust, every ommission of duty, is burdensome to God, though by one is so to him. Whilst there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience, the soul is weak, as not giving faith its whole work; and selfish, as considering more the trouble of sin that the filth and guilt of it; and lives under a constant provocation of God: so that it may not expect any comfortable issue in any spiritual duty that it doth undertake, much less in this under consideration, which requires another principle and frame of spirit for its accomplishment.

CHAPTER IX

Consider the Dangerous Symptoms of Any Lust

III. The foregoing general rules being supposed, particular directions to the soul for its guidance under the sense of a disquieting lust or distemper, being the main thing I aim at, come next to be proposed. Now, of these some are previous and preparatory, and in some of them the work itself is contained. Of the first sort are those ensuing:--

FIRST. Consider what dangerous symptoms thy lust hath attending or accompanying it, -- whether it hath any deadly mark on it or no; if it hath, extraordinary remedies are to be used; an ordinary course of mortification will not do it.

You will say, "What are these dangerous marks and symptoms, the desperate attendancies of an indwelling lust, that you intend?" Some of them I shall name:--

1. Inveterateness.-- If it hath lain long corrupting in thy heart, if thou hast suffered it to abide in power and prevalency, without attempting vigorously the killing of it, and the healing of the wounds by it, for some long season, thy distemper is dangerous. Hast thou permitted worldliness, ambition, greediness of study, to eat up other duties, the duties wherein thou oughtest to hold constant communion with God, for some long season? or uncleanness to defile thy heart with vain, and foolish, and wicked imaginations for many days? Thy lust hath a dangerous symptom. So was the case with David: Ps. 38:5, "My wounds stink and are corrupt because of my foolishness." When a lust hath lain long in the heart, corrupting, festering, cankering, it brings the soul to a woful condition. In such a case an ordinary course of humiliation will not do the work: whatever it be, it will by this means insinuate itself more or less into all the faculties of the soul, and habituate the affections to its company and society; it grows familiar to the mind and conscience, that they do not startle at it as a strange thing, but are bold with it as that which they are wonted unto; yea, it will get such advantage by this means as oftentimes to exert and out forth itself without having any notice taken of it at all, as it seems to have been with Joseph in his swearing by the life of Pharoah. Unless some extraordinary course be taken, such a person hath no ground in the world to expect that his latter end shall be peace.

For, first, How will he be able to distinguish between the long abode of an unmortified lust and the dominion of sin, which cannot befall a regenerate person? Secondly, How can he promise himself that it shall ever be otherwise with him, or that his lust will cease tumultuating and seducing, when he sees it fixed and abiding, and hath done so for many days, and hath gone through a variety of conditions with him? It may be it hath tried mercies and afflictions, and those possibly so remarkable that the soul could not avoid the taking special notice of them; it may be it hath weathered out many a storm, and passed under much variety of gifts in the administration of the word; and will it prove an easy thing to dislodge an inmate pleading a title by prescription? Old neglected wounds are often mortal, always dangerous. Indwelling distempers grow rusty and stubborn by continuance in ease and quiet. Lust is such an inmate as, if it can plead time and some prescription, will not easily be ejected. As it never dies of itself, so if it be not daily killed it will always gather strength.

2. Secret please of the heart for the countenancing of itself, and keeping up its peace, notwithstanding the abiding of a lust, without a vigorous gospel attempt for its mortification, is another dangerous symptom of a deadly distemper in the heart. Now, there be several ways whereby this may be done. I shall name some of them; as, --

(1.) When upon thoughts, perplexing thoughts about sin, instead of applying himself to the destruction of it, a man searches his heart to see what evidences he can find of a good condition, notwithstanding that sin and lust, so that it may go well with him.

For a man to gather up his experiences of God, to call them to mind, to collect them, consider, try, improve them, is an excellent thing, -- a duty practised by all the saints, commended in the Old Testament and the New. This was David's work when he "communed with his own heart," and called to remembrance the former loving-kindness of the Lord. This is the duty that Paul sets us to practice, 2 Cor. 13:5. And as it is in itself excellent, so it hath beauty added to it by a proper season, a time of trial or temptation, or disquietness of the heart about sin, -- is a picture of silver to set off this golden apple, as Solomon speaks. But now to do it for this end, to satisfy conscience, which cries and calls for another purpose, is a desperate device of a heart in love with sin. When a man's conscience shall deal with him, when God shall rebuke him for the sinful distemper of his heart, if he, instead of applying himself to get that sin pardoned in the blood of Christ and mortified by his Spirit, shall relieve himself by any such other evidences as he hath, or thinks himself to have, and so disentangle himself from under the yoke that God was putting on his neck, his condition is very dangerous, his wound hardly curable. Thus the Jews, under the gallings of their own consciences and the convincing preaching of our Saviour, supported themselves with this, that they were "Abraham's children," and on that account accepted with God; and so countenanced themselves in all abominable wickedness, to their utter ruin.

This is, in some degree, a blessing of a man's self, and saying that upon one account or other he shall have peace, "although he adds drunkenness to thirst." Love of sin, undervaluation of peace and of all tastes of love from God, are inwrapped in such a frame. Such a one plainly shows, that if he can by keep up hope of escaping the "wrath to come," he can be well content to be unfruitful in the world, at any distance from God that is not final separation. What is to be expected from such a heart?

(2.) By applying grace and mercy to an unmortified sin, or one not sincerely endeavoured to be mortified, is this deceit carried on. This is a sign of a heart greatly entangled with the love of sin. When a man hath secret thoughts in his heart, not unlike those of Naaman about his worshiping in the house of Rimmon, "In all other things I will walk with God, but in this thing, God be merciful unto me," his condition is sad. It is true, indeed, a resolution to this purpose, to indulge a man's self in any sin on the account of mercy, seems to be, and doubtless in any course is, altogether inconsistent with Christian sincerity, and is a badge of a hypocrite, and is the "turning of the grace of God into wantonness;" yet I doubt not but, through the craft of Satan and their own remaining unbelief, the children of God may themselves sometimes be ensnared with this deceit of sin, or else Paul would never have so cautioned them against it as he doth, Rom. 6:1,2. Yea, indeed, there is nothing more natural than for fleshly reasonings to grow high and strong upon this account. The flesh would fain be indulged unto upon the account of grace, and every word that is spoken of mercy, it stands ready to catch at and to pervert it, to its own corrupt aims and purposes. To apply mercy, then, to a sin not vigorously mortified is to fulfill the end of the flesh upon the gospel.

These and many other ways and wiles a deceitful heart will sometimes make use of, to countenance itself in its abominations. Now, when a man with his sin is in this condition, that there is a secret liking of the sin prevalent in his heart, and though his will be not wholly set upon it, yet he hath an imperfect velleity towards it, he would practise it were it not for such and such considerations, and hereupon relieves himself other ways than by the mortification and pardon of it in the blood of Christ; that man's "wounds stink and are corrupt," and he will, without speedy deliverance, be at the door of death.

3. Frequency of success in sin's seduction, in obtaining the prevailing consent of the will unto it, is another dangerous symptom. This is that I mean: When the sin spoken of gets the consent of the will with some delight, though it be not actually outwardly perpetrated, yet it hath success. A man may not be able, upon outward considerations, to go along with sin to that which James calls the "finishing" of it, as to the outward acts of sin, when yet the will of sinning may be actually obtained; then hath it, I say, success. Now, if any lust be able thus far to prevail in the soul of any man, as his condition may possibly be very bad and himself be unregenerate, so it cannot possible be very good, but dangerous; and it is all one upon the matter whether this be done by the choice of the will or by inadvertency, for that inadvertency itself is in a manner chosen. When we are inadvertent and negligent, where we are bound to watchfulness and carefulness, that inadvertency doth not take off from the voluntariness of what we do thereupon; for although men do not choose and resolve to be negligent and inadvertent, yet if they choose the things that will make them so, they choose inadvertency itself as a thing may be chosen in its cause.

And let not men think that the evil of their hearts is in any measure extenuated because they seem, for the most part, to be surprised into that consent which they seem to give unto it; for it is negligence of their duty in watching over their hearts that betrays them into that surprisal.

4. When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness. Such a man as opposes nothing to the seduction of sin and lust in his heart but fear of shame among men or hell from God, is sufficiently resolved to do the sin if there were no punishment attending it; which, what it differs from living in the practice of sin, I know not. Those who are Christ's, and are acted in their obedience upon gospel principles, have the death of Christ, communion with God, a deep-grounded abhorrency of sin as sin, to oppose to any seduction of sin, to all the workings, strivings, fightings of lust in their hearts. So did Joseph. "How shall I do this great evil," saith he, "and sin against the Lord?" my good and gracious God. And Paul, "The love of Christ constraineth us;" and, "Having received these promises, let us cleanse ourselves from all pollution of the flesh and spirit," 2 Cor. 7:1. But now if a man be so under the power of his lust that he hath nothing but law to oppose it withal, if he cannot fight against it with gospel weapons, but deals with it altogether with hell and judgement, which are the proper arms of the law, it is most evident that sin hath possessed itself of his will and affections to a very great prevalency and conquest.

Such a person hath cast off, as to the particular spoken of, the conduct of renewing grace, and is kept from ruin only by restraining grace; and so far is he fallen from grace, and returned under the power of the law. And can it be thought that this is not a great provocation to Christ, that men should cast off his easy, gentle yoke and rule, and cast themselves under the iron yoke of the law, merely out of indulgence unto their lusts?

Try thyself by this also: When thou art by sin driven to make a stand, so that thou must either serve it and rush at the command of it into folly, like the horse into the battle, or make head against it to suppress it, what dost thou say to thy soul? what dost thou expostulate with thyself? Is this all, -- "Hell will be the end of this course; vengeance will meet with me and find me out?" It is time for thee to look about thee; evil lies at the door. Paul's main argument to evince that sin shall not have dominion over believers is, that they "are not under the law, but under grace," Rom. 6:14. If thy contendings against sin be all on legal accounts, from legal principles and motives, what assurance canst thou attain unto that sin shall not have dominion over thee, which will be thy ruin?

Yea, know that this reserve will not long hold out. If thy lust hath driven thee from stronger gospel forts, it will speedily prevail against this also. Do not suppose that such considerations will deliver thee, when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength. Rest assuredly in this, that unless thou recover thyself with speed from this condition, the thing that thou fearest will come upon thee. What gospel principles do not, legal motives cannot do.

5. When it is probable that there is, or may be, somewhat of judiciary hardness, or at least of chastening punishment, in thy lust as disquieting. This is another dangerous symptom. That God doth sometimes leave even those of his own under the perplexing power at least of some lust or sin, to correct them for former sins, negligence, and folly. I no way doubt. Hence was that complaint of the church, "Why hast thou hardened us from the fear of thy name?" Isa. 63:17. That this is his way of dealing with unregenerate men no man questions. But how shall a man know whether there be any thing of God's chastening hand in his being left to the disquietment of his distemper? Ans. Examine thy heart and ways. What was the state and condition of thy soul before thou fellest into the entanglements of that sin which now thou so complainest of? Hadst thou been negligent in duties? Hadst thou lived inordinately to thyself? Is there the guilt of any great sin lying upon thee unrepented of? A new sin my be permitted, as well as a new affliction sent, to bring an old sin to remembrance.

Hast thou received any eminent mercy, protection, deliverance, which thou didst not improve in a due manner, nor wast thankful for? or hast thou been exercised with any affliction without labouring for the appointed end of it? or hast thou been wanting to the opportunities of glorifying God in thy generation, which, in his good providence, he had graciously afforded unto thee? or hast thou conformed thyself unto the world and the men of it, through the abounding of temptations in the days wherein thou livest? If thou findest this to have been thy state, awake, call upon God; thou art fast asleep in a storm of anger round about thee.

6. When thy lust hath already withstood particular dealings from God against it. This condition is described, Isa. 57:17, "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart." God had dealt with them about their prevailing lust, and the several ways, -- by affliction and desertion; but they held out against all. This is a sad condition, which nothing but mere sovereign grace (as God expresses it in the next verse) can relieve a man in, and which no man ought to promise himself or bear himself upon. God oftentimes, in his providential dispensations, meets with a man, and speaks particularly to the evil of his heart, as he did to Joseph's brethren in their selling of him into Egypt. This makes the man reflect on his sin, and judge himself in particular for it. God makes it to be the voice of the danger, affliction, trouble, sickness that he is in or under. Sometimes in reading of the word God a man stay on something that cuts him to the heart, and shakes him as to his present condition. More frequently in the hearing of the word preached, his great ordinance for conviction, conversion, and edification, doth he meet with men. God often hews men by the sword of his word in that ordinance, strikes directly on their bosom-beloved lust, startles the sinner, makes him engage unto the mortification and relinquishment of the evil of his heart. Now, if his lust have taken such hold on him as to enforce him to break these bands of the Lord, and cast these cords from him, -- if it overcomes these convictions, and gets again into its old posture, -- if it can cure the wounds it so receives, -- that soul is in a sad condition.

Unspeakable are the evils which attend such a frame of heart. Every particular warning to a man in such an estate is an inestimable mercy; how then doth he despise God in them who holds out against them! And what infinite patience is this in God, that he doth not cast off such a one, and swear in his wrath that he shall never enter into his rest!

These and many other evidences are there of a lust that is dangerous, if not mortal. As our Saviour said of the evil spirit, "This kind goes not out but by fasting and prayer," so say I of lusts of this kind. An ordinary course of mortification will not do it; extraordinary ways must be fixed on.

This is the first particular direction: Consider whether the lust or sin you are contending with hath any of these dangerous symptoms attending of it.

Before I proceed I must give you one caution by the way, lest any be deceived by what hath been spoken. Whereas I say the things and evils above-mentioned may befall true believers, let not any that finds the same things in himself thence or from thence conclude that he is a true believer. These are the evils that believers may fall into and be ensnared withal, not the things that constitute a believer. A man may as well conclude that he is a believer because he is an adulterer, because David that was so fell into adultery, as conclude it from the signs foregoing; which are the evils of sin and Satan in the hearts of believers. The seventh chapter of the Romans contains the description of a regenerate man. He that shall consider what is spoken of his dark side, of his unregenerate part, of the indwelling power and violence of sin remaining in him, and, because he finds the like in himself, conclude that he is a regenerate man, will be deceived in his reckoning. It is all one as if you should argue: A wise man may be sick and wounded, yea, do some things foolishly; therefore, every one who is sick and wounded and does things foolishly is a wise man. Or as if a silly, deformed creature, hearing one speak of a beautiful person, saying that he had a mark or a scar that much disfigured him, should conclude that because he hath himself scars, and moles, and warts, he also is beautiful. If you will have evidences of your being believers, it must be from those things that constitute men believers. He that hath these things in himself may safely conclude, "If I am a believer, I am a most miserable one." But that any man is so, he must look for other evidences if he will have peace.

CHAPTER X

The Guilt, the Danger and the Evil of Sin

The second direction is this: Get a clear and abiding sense upon thy mind and conscience of the guilt, danger, and evil of that sin wherewith thou are perplexed:--

1. Of the guilt of it. It is one of the deceits of a prevailing lust to extenuate its own guilt. "Is it not a little one?" "When I go and bow myself in the house of Rimmon, God be merciful to me in this thing." "Though this be bad, yet it is not so bad as such and such an evil; others of the people of God had had such a frame; yea, what dreadful actual sins have some of them fallen into!" Innumerable ways there are whereby sin diverts the mind from a right and due apprehension of its guilt. Its noisome exhalations darken the mind, that it cannot make a right judgment of things. Perplexing reasonings, extenuating promises, tumultuating desires, treacherous purposes of relinquishment, hopes of mercy, all have their share in disturbing the mind in its consideration of the guilt of a prevailing lust. The prophet tells us that lust will do thus wholly when it comes to the height: Hos. 4:11, "Whoredom and wine and new wine take away the heart," -- the heart, that is the understanding, as it is often used in the Scripture. And as they accomplish this work to the height in unregenerate persons, so in part in regenerate also. Solomon tells you of him who was enticed by the lewd woman, that he was "among the simple ones;" he was "a young man void of understanding," Prov. 7:7. And wherein did his folly appear? Why, says he, in the 23rd verse, "He knew not that it was for his life;" he considered not the guilt of the evil that he was involved in. And the Lord, rendering a reason why his dealings with Ephraim took no better effect, gives this account: "Ephraim is like a silly dove without heart," Hos. 7:11; -- had no understanding of his own miserable condition. Had it been possible that David should have lain so long in the guilt of that abominable sin, but that he had innumerable corrupt reasonings, hindering him from taking a clear view of its ugliness and guilt in the glass of the law? This made the prophet that was sent for his awaking, in his dealings with him, to shut up all subterfuges and pretences by his parable, that so he might fall fully under a sense of the guilt of it. This is the proper issue of lust in the heart, -- it darkens the mind that it shall not judge aright of its guilt; and many other ways it hath for its own extenuation that I shall not now insist on.

Let this, then, be the first care of him that would mortify sin, -- to fix a right judgement of its guilt in his mind. To which end take these considerations to thy assistance:--

(1.) Though the power of sin by weakened by inherent grace in them that have it, that sin shall not have dominion over them as it hath over others, yet the guilt of sin that doth yet abide and remain is aggravated and heightened by it: Rom 6:1,2, "What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" -- "How shall we, that are dead" The emphasis is on the word "we." How shall we do it, who, as he afterwards describes it, have received grace from Christ to the contrary? We, doubtless, are more evil than any, if we do it. I shall not insist on the special aggravations of the sins of such persons, -- how they sin against more love, mercy, grace, assistance, relief, means, and deliverances than others. But let this consideration abide in thy mind, -- there is inconceivably more evil and guilt in the evil of thy heart that doth remain, than there would be in so much sin if thou hadst no grace at all. Observe,--

(2.) That as God sees abundance of beauty and excellency in the desires of the heart of his servants, more than in any the most glorious works of other men, yea, more than in most of their own outward performances, which have a greater mixture of sin than the desires and pantings of grace in the heart have; so God sees a great deal of evil in the working of lust in their hearts, yea, and more than in the open, notorious acts of wicked men, or in many outward sins whereinto the saints may fall, seeing against them there is more opposition made, and more humiliation generally follows them. Thus Christ, dealing with his decaying children, goes to the root with them, lays aside their profession: Rev. 3:15, "I know thee;" -- "Thou are quite another thing than thou professest; and this makes thee abominable."

So, then, let these things, and the like considerations, lead thee to a clear sense of the guilt of thy indwelling lust, that there may be no room in thy heart for extenuating or excusing thoughts, whereby sin insensibly will get strength and prevail.

2. Consider the danger of it, which is manifold:--

(1.) Of being hardened by the deceitfulness. This the apostle charges on the Hebrews, chap. 3:12,13,"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." "Take heed," saith he, "us all means, consider your temptations, watch diligently; there is a treachery, a deceit in sin, that tends to the hardening of your hearts from the fear of God." The hardening here mentioned is to the utmost, -- utter obduration; sin tends to it, and every distemper and lust will make at least some progress towards it. Thou that was tender, and didst use to melt under the word, under afflictions, wilt grow a some have profanely spoken, "sermon-proof and sickness-proof." Thou that didst tremble at the presence of God, thoughts of death, and appearance before him, when thou hadst more assurance of his love than now thou hast, shalt not be at all concerned, but shalt be able to pass over duties, praying, hearing, reading, and thy heart not in the least affected. Sin will grow a light thing to thee; thou wilt pass it by as a thing of nought; this it will grow to. And what will be the end of such a condition? Can a sadder thing befall thee? Is it not enough to make any heart to tremble, to think of being brought into that estate wherein he should have slight thoughts of sin? Slight thoughts of grace, of mercy, of the blood of Christ, of the law, heaven, and hell, come all in at the same season. Take heed, this is that thy lust is working towards, -- the hardening of the heart, searing of the conscience, blinding of the mind, stupifying of the affections, and deceiving of the whole soul.

(2.) The danger of some great temporal correction, which the Scripture calls "vengeance," "judgement," and "punishment." Ps. 89:30-33, Though God should not utterly cast thee off for this abomination that lies in thy heart, yet he will visit thee with the rod; though he pardon and forgive, he will take vengeance of thy inventions. O remember David and all his troubles! look on him flying into the wilderness, and consider the hand of God upon him. Is it nothing to thee that God should kill thy child in anger, ruin thy estate in anger, break thy bones in anger, suffer thee to be a scandal and a reproach in anger, kill thee, destroy thee, make thee lie down in darkness, in anger? Is it nothing that he should punish, ruin, and undo others for thy sake? Let me not be mistaken. I do not mean that God doth send all these things always on his in anger; God forbid! but this I say, that when he doth so deal with thee, and thy conscience bears witness with him what thy provocations have been, thou wilt find his dealings full of bitterness to thy soul. If thou fearest not these things, I fear thou art under hardness.

(3.) Loss of peace and strength all a man's days. To have peace with God, to have strength to walk before God, is the sum of the great promises of the covenant of grace. In these things is the life of our souls. Without them in some comfortable measure, to live is to die. What good will our lives do us if we see not the face of God sometimes in peace? if we have not some strength to walk with him? Now, both these will an unmortified lust certainly deprive the souls of men of. This case is so evident in David, as that nothing can be more clear. How often doth he complain that his bones were broken, his soul disquieted, his wounds grievous, on this account! Take other instances: Isa. 57:17, "For the iniquity of his covetousness I was wroth, and hid myself." What peace, I pray, is there to a soul while God hides himself, or strength whilst he smites? Hos. 5:15, "I will go and return to my place, till they acknowledge their offence, and seek my face;" -- "I will leave them, hide my face, and what will become of their peace and strength?" If ever, then, thou hast enjoyed peace with God, if ever his terrors have made thee afraid, if ever thou hast had strength to walk with him, or ever hast mourned in thy prayer, and been troubled because of thy weakness, think of this danger that hangs over thy head. It is perhaps but a little while and thou shalt see the face of God in peace no more. Perhaps by to-morrow thou shalt not be able to pray, read, hear, or perform any duties with the least cheerfulness, life, or vigour; and thou mayst carry about thee broken bones, full of pain and terror, all the days of thy life. Yea, perhaps God will shoot his arrows at thee, and fill thee with anguish and disquietness, with fears and perplexities; make thee a terror and an astonishment to thyself and others; show thee hell and wrath every moment; frighten and scare thee with sad apprehensions of his hatred; so that thy sore shall run in the night season, and thy soul shall refuse comfort; so that thou shalt wish death rather than life, yea, thy soul may choose strangling. Consider this a little, -- though God should not utterly destroy thee, yet he might cast thee into this condition, wherein thou shalt have quick and living apprehensions of thy destruction. Wont thy heart to thoughts hereof; let it know what is like to be the issue of the state. Leave not this consideration until thou hast made thy soul to tremble within thee.

(4.) There is the danger of eternal destruction. For the due management of this consideration, observe, --

[1.] That there is such a connection between a continuance in sin and eternal destruction, that though God does resolve to deliver some from a continuance in sin that they may not be destroyed, yet he will deliver none from destruction that continue in sin; so that whilst any one lies under an abiding power of sin, the threats of destruction and everlasting separation from God are to be held out to him. So Heb. 3:12; to which add chap. 10:38. This is the rule of God's proceeding: If any man "depart" from him, "draw back" through unbelief, "God's soul hath no pleasure in him;" -- "that is, his indignation shall pursue him to destruction: so evidently, Gal. 6:8.

[2.] That he who is so entangled, as above described, under the power of any corruption, can have at that present no clear prevailing evidence of his interest in the covenant, by the efficacy whereof he may be delivered from fear of destruction; so that destruction from the Lord may justly be a terror to him; and he may, he ought to look upon it, as that which will be the end of his course and ways. "There is no condemnation to them that are in Christ Jesus," Rom. 8:1. True; but who shall have the comfort of this assertion? who may assume it to himself? "They that walk after the Spirit, and not after the flesh." But you will say, "Is not this to persuade men to unbelief?" I answer, No. There is a twofold judgement that a man may make of himself, -- first, of his person; and, secondly, of his ways. It is the judgement of his ways, not his person, that I speak of. Let a man get the best evidence for his person that he can, yet to judge that an evil way will end in destruction is his duty; not to do it is atheism. I do not say, that in such a condition a man ought to throw away the evidence of his personal interest in Christ; but I say, he cannot keep them. There is a twofold condemnation of a man's self:-- First, In respect of desert, when the soul concludes that it deserves to be cast out of the presence of God; and this is so far from a business of unbelief that it is an effect of faith. Secondly, With respect to the issue and event, when the soul concludes it shall be damned. I do not say this is the duty of any one, nor do I call them to it; but this I say, that the end of the way may be provoked to fly from it. And this is another consideration that ought to dwell upon such a soul, if it desire to be freed from the entanglement of its lusts.

3. Consider the evils of it; I mean its present evils. Danger respects what is to come; evil, what is present. Some of the many evils that attend an unmortified lust may be mentioned:--

(1.) It grieves the holy and blessed Spirit, which is given to believers to dwell in them and abide with them. So the apostle, Eph. 4:25-29, dehorting them from many lusts and sins, gives this as the great motive of it, verse 30, "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption." "Grieve not that Spirit of God," saith he, "whereby you receive so many and so great benefits;" of which he instances in one signal and comprehensive one,-- "sealing to the day of redemption." He is grieved by it. As a tender and loving friend is grieved at the unkindness of his friend, of whom he hath well deserved, so is it with this tender and loving Spirit, who hath chosen our hearts for a habitation to dwell in, and there to do for us all that our souls desire. He is grieved by our harbouring his enemies, and those whom he is to destroy, in our hearts with him. "He doth not afflict willingly, nor grieve us," Lam. 3:33; and shall we daily grieve him? Thus is he said sometimes to be "vexed," sometimes "grieved at his heart," to express the greatest sense of our provocation. Now, if there be any thing of gracious ingenuity left in the soul, if it be not utterly hardened by the deceitfulness of sin, this consideration will certainly affect it. Consider who and what thou art; who the Spirit is that is grieved, what he hath done for thee, what he comes to thy soul about, what he hath already done in thee; and be ashamed. Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them, is continually considering what they give entertainment in their hearts unto, and rejoice th when his temple is kept undefiled. That was a high aggravation of the sin of Zimri, that he brought his adulteress into the congregation in the sight of Moses and the rest, who were weeping for the sins of the people, Numb. 25:6. And is it not a high aggravation of the countenancing of a lust, or suffering it to abide in the heart, when it is (as it must be, if we are believers) entertained under the peculiar eye and view of the Holy Ghost, taking care to preserve his tabernacle pure and holy?

(2.) The Lord Jesus Christ is wounded afresh by it; his new creature in the heart is wounded; his love is foiled; his adversary gratified. As a total relinquishment of him, by the deceitfulness of sin, is the "crucifying him afresh, and the putting of him to open shame;" so every harbouring of sin that he came to destroy wounds and grieves him.

(3.) It will take away a man's usefulness in his generation. His works, his endeavours, his labours, seldom receive blessing from God. If he be a preacher, God commonly blows upon his ministry, that he shall labour in the fire, and not be honoured with any success or doing any work for God; and the like may be spoken of other conditions. The world is at this day full of poor withering professors. How few are there that walk in any beauty or glory! how barren, how useless are they, for the most part! Amongst the many reasons that may be assigned of this sad estate, it may justly be feared that this is none of the least effectual, -- many men harbour spirit-devouring lusts in their bosoms, that lie as worms at the root of their obedience, and corrode and weaken it day by day. All graces, all the ways and means whereby any graces may be exercised and improved, are prejudiced by this means; and as to any success, God blasts such men's undertakings.

This, then, is my second direction, and it regards the opposition that is to be made to lust in respect of its habitual residence in the soul :-- Keep alive upon thy heart these or the like considerations of its guilt, danger, and evil; be much in the meditation of these things; cause thy heart to dwell and abide upon them; engage thy thoughts into these considerations; let them not go off nor wander from them until they begin to have a powerful influence upon thy soul, -- until they make it to tremble.

CHAPTER XI

Five Directions

This is my third direction:-- Load thy conscience with the guilt of it. Not only consider that it hath a guilt, but load thy conscience with the guilt of its actual eruptions and disturbances.

For the right improvement of this rule I shall give some particular directions:--

1. Take God's method in it, and begin with generals, and so descend to particulars:--

(1.) Charge thy conscience with the guilt which appears in it from the rectitude and holiness of the law. Bring the holy law of God into thy conscience, lay thy corruption to it, pray that thou mayst be affected with it. Consider the holiness, spirituality, fiery severity, inwardness, absoluteness of the law, and see how thou canst stand before it. Be much, I say, in affecting thy conscience with the terror of the Lord in the law, and how righteous it is that every one of thy transgressions should receive a recompense of reward. Perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration; -- as, that the condemning power of the law doth not belong to thee, thou are set free from it, and the like; and so, though thou be not conformable to it, yet thou needest not to be so much troubled at it. But, --

[1.] Tell thy conscience that it cannot manage any evidence to the purpose that thou art free from the condemning power of sin, whilst thy unmortified lust lies in thy heart; so that, perhaps, the law may make good its plea against thee for a full dominion, and then thou art a lost creature. Wherefore it is best to ponder to the utmost what it hath to say.

Assuredly, he that pleads in the most secret reserve of his heart that he is freed from the condemning power of the law, thereby secretly to countenance himself in giving the least allowance unto any sin or lust, is not able, on gospel grounds, to manage any evidence, unto any tolerable spiritual security, that indeed he is in a due manner freed from what he so pretends himself to be delivered.

[2.] Whatever be the issue, yet the law hath commission from God to seize upon transgressors wherever it find them, and so bring them before his throne, where they are to plead for themselves. This is thy present case; the law hath found thee out, and before God it will bring thee. If thou canst plead a pardon, well and good; if not, the law will do its work.

[3.] However, this is the proper work of the law, to discover sin in the guilt of it, to awake and humble the soul for it, to be a glass to represent sin in its colours; and if thou deniest to deal with it on this account, it is not through faith, but through the hardness of thy heart and the deceitfulness of sin.

This is a door that too many professors have gone out at unto upon apostasy. Such a deliverance from the law they have pretended, as that they would consult its guidance and direction no more; they would measure their sin by it non more. By little and little this principle hath insensibly, from the notion of it, proceeded to influence their practical understandings, and, having taken possession there, hath turned the will and affections loose to all manner of abominations.

By such ways, I say, then, as these, persuade thy conscience to hearken diligently to what the law speaks, in the name of the Lord, unto thee about thy lust and corruption. Oh! if thy ears be open, it will speak with a voice that shall make thee tremble, that shall cast thee to the ground, and fill thee with astonishment. If ever thou wilt mortify thy corruptions, thou must tie up thy conscience to the law, shut it from all shifts and exceptions, until it owns its guilt with a clear and thorough apprehension; so that thence, as David speaks, thy "iniquity may ever be before thee."

(2.) Bring thy lust to the gospel, -- not for relief, but for farther conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, "What have I done? What love, what mercy, what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit hath chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust's sake I have scarce left him any room in my heart? How shall I escape if I neglect so great salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation, -- I have despised them all, and esteemed them as a thing of nought, that I might harbour a lust in my heart. Have I obtained a view of God's fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavour to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?" Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure, I fear thy case is dangerous.

2. Descend to particulars. As under the general head of the gospel all the benefits of it are to be considered, as redemption, justification, and the like; so, in particular, consider the management of the love of them towards thine own soul, for the aggravation of the guilt of thy corruption. As, --

(1.) Consider the infinite patience and forbearance of God towards thee in particular. Consider what advantages he might have taken against thee, to have made thee a shame and a reproach in this world, and an object of wrath for ever; how thou hast dealt treacherously and falsely with him from time to time, flattered him with thy lips, but broken all promises and engagements, and that by the means of that sin thou art now in pursuit of; and yet he hath spared thee from time to time, although thou seemest boldly to have put it to the trial how long he could hold out. And wilt thou yet sin against him? wilt thou yet weary him, and make him to serve with thy corruptions?

Hast thou not often been ready to conclude thyself, that it was utterly impossible that he should bear any longer with thee; that he would cast thee off, and be gracious no more; that all his forbearance was exhausted, and hell and wrath was even ready prepared for thee? and yet, above all thy expectation, he hath returned with visitations of love. And wilt thou yet abide in the provocation of the eyes of his glory?

(2.) How often hast thou been at the door of being hardened by the deceitfulness of sin, and by the infinite rich grace of God hast been recovered to communion with him again?

Hast thou not found grace decaying; delight in duties, ordinances, prayer and meditation, vanishing; inclinations to loose careless walking, thriving; and they who before were entangled, almost beyond recovery? Hast thou not found thyself engaged in such ways, societies, companies, and that with delight, as God abhors? And wilt thou venture any more to the brink of hardness?

(3.) All God's gracious dealings with thee, in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place. By these, I say, and the like means, load thy conscience; and leave it not until it be thoroughly affected with the guilt of thy indwelling corruption, until it is sensible of its wound, and lie in the dust before the Lord. Unless this be done to the purpose, all other endeavours are to no purpose. Whilst the conscience hath any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification.

FOURTHLY. Being thus affected with thy sin, in the next place get a constant longing, breathing after deliverance from the power of it. Suffer not thy heart one moment to be contented with thy present frame and condition. Longing desires after any thing, in things natural and civil, are of no value or consideration, any farther but as they incite and stir up the person in whom they are to a diligent use of means for the bringing about the thing aimed at. In spiritual things it is otherwise. Longing, breathing, and panting after deliverance is a grace in itself, that hath a mighty power to conform the soul into the likeness of the thing longed after. Hence the apostle, describing the repentance and godly sorrow of the Corinthians, reckons this as one eminent grace that was then set on work, "Vehement desire," 2 Cor. 7:11. And in this case of indwelling sin and the power of it, what frame doth he express himself to be in? Rom. 7:24. His heart breaks out with longings into a most passionate expression of desire of deliverance. Now, if this be the frame of saints upon the general consideration of indwelling sin, how is it to be heightened and increased when thereunto is added the perplexing rage and power of any particular lust and corruption! Assure thyself, unless thou longest for deliverance thou shalt not have it.

This will make the heart watchful for all opportunities of advantage against its enemy, and ready to close with any assistances that are afforded for its destruction. Strong desires are the very life of that "praying always" which is enjoined us in all conditions, and in none is more necessary than in this; they set faith and hope on work, and are the soul's moving after the Lord.

Get thy heart, then, into a panting and breathing frame; long, sigh, cry out. You know the example of David; I shall not need to insist on it.

The FIFTH direction is, -- Consider whether the distemper with which thou art perplexed be not rooted in thy nature, and cherished, fomented, and heightened from thy constitution. A proneness to some sins may doubtless lie in the natural temper and disposition of men. In this case consider, --

1. This is not in the least an extenuation of the guilt of thy sin. Some, with an open profaneness, will ascribe gross enormities to their temper and disposition; and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration, I know not. It is from the fall, from original depravation of our natures, that the fomes and nourishment of any sin abides in our natural temper. David reckons his being shapen in iniquity and conception in sin as an aggravation of his following sin, not a lessening or extenuation of it. That thou art peculiarly inclined unto any sinful distemper is but a peculiar breaking out of original lust in thy nature, which should peculiarly abase and humble thee.

2. That thou hast to fix upon on this account, in reference to thy walking with God, is that so great an advantage is given to sin, as also to Satan, by this thy temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against thy soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.

3. For the mortification of any distemper so rooted in the nature of a man, unto all other ways and means already named or farther to be insisted on, there is one expedient peculiarly suited; this is that of the apostle, 1 Cor. 9:27, "I keep under my body, and bring it into subjection." The bringing of the very body into subjection is an ordinance of God tending to the mortification of sin. This gives check unto the natural root of the distemper, and withers it by taking away its fatness of soil. Perhaps, because the Papists, men ignorant of the righteousness of Christ, the work of his Spirit, and whole business in hand, have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor mortification, it may, on the other side, be a temptation to some to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case insisted on, by cutting short the natural appetite, by fasting, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing limitations:--

(1.) That the outward weakening and impairing of the body be not looked upon as a thing good in itself, or that any mortification doth consist therein, -- which were again to bring us under carnal ordinances; but only as a means for the end proposed, -- the weakening of any distemper in its natural root and seat. A man may have leanness of body and soul together.

(2.) That the means whereby this is done, -- namely, by fasting and watching, and the like, -- be not looked on as things that in themselves, and by virtue of their own power, can produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways whereby the Spirit may, and sometimes doth, put forth strength for the accomplishing of his own work, and due improvement of these and the like considerations, hath raised a mortification among the Papists that may be better applied to horses and other beasts of the field than to believers.

This is the sum of what hath been spoken: When the distemper complained of seems to be rooted in the natural temper and constitution, in applying our souls to a participation of the blood and Spirit of Christ, an endeavour is to be used to give check in the way of this distemper.

The SIXTH direction is, -- Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Saviour recommends to his disciples under the name of watching: Mark 13:37, "I say unto you all, Watch;" which, in Luke 21:34, is, "Take heed lest your hearts be overcharged." Watch against all eruptions of thy corruptions. I mean that duty which David professed himself to be exercised unto. "I have," saith he, "kept myself from mine iniquity." He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of "considering our ways." Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, "Thou shalt be king of Syria." If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance that the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.

The SEVENTH direction is, --

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, "Thus far it shall go, and no farther." If it have allowance for one step, it will take another. It is impossible to fix bounds to sin. It is like water in a channel, -- if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap 1:14,15, that we may stop at the entrance. Dost thou find thy corruption to begin to entangle thy thoughts? Rise up with all thy strength against it, with no less indignation that if it had fully accomplished what it aims at. Consider what an unclean thought would have; it would have; -- murder and destruction is at the end of it. Set thyself against it with no less vigour than if it had utterly debased thee to wickedness. Without this course thou wilt not prevail. As sin gets ground in the affections to delight in, it gets also upon the understanding to slight it.

CHAPTER XII

Thoughtfulness of the Excellency of the Majesty of God.

EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness; as,--

1. Be much in thoughtfulness of the excellency of the majesty of God and thine infinite, inconceivable distance from him. Many thoughts of it cannot but fill thee with a sense of thine own vileness, which strikes deep at the root of any indwelling sin. When Job comes to a clear discovery of the greatness and the excellency of God, he is filled with self-abhorrence and is pressed to humiliation, Job 42:5,6. And in what state doth the prophet Habakkuk affirm himself to be cast, upon the apprehension of the majesty of God? chap. 3:16. "With God," says Jon, "is terrible majesty." Hence were the thoughts of them of old, that when they had seen God they should die. The Scripture abounds in this self-abasing consideration, comparing the men of the earth to "grasshoppers," to "vanity," the "dust of the balance," in respect of God. Be much in thoughts of this nature, to abase the pride of thy heart, and to keep thy soul humble within thee. There is nothing will render thee a greater indisposition to be imposed on by the deceits of sin than such a frame of heart. Think greatly of the greatness of God.

2. Think much of thine unacquaintedness with him. Though thou knowest enough to keep thee low and humble, yet how little a portion is it that thou knowest of him! The contemplation hereof cast that wise man into that apprehension of himself which he expresses, Prov. 30:2-4, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established the ends of the earth? what is his name, and what is his Son's name, if thou canst tell?" Labour with this also to take down the pride of thy heart. What dost thou know of God? How little a portion is it! How immense is he in his nature! Canst thou look without terror into the abyss of eternity? Thou canst not bear the rays of his glorious being.

Because I look on this consideration of great use in our walking with God, so far as it may have a consistency with that filial boldness which is given us in Jesus Christ to draw nigh to the throne of grace, I shall farther insist upon it, to give an abiding impression of it to the souls of them who desire to walk more humbly with God.

Consider, then, I say, to keep thy heart in continual awe of the majesty of God, that persons of the most high and eminent attainment, of the nearest and most familiar communion with God, do yet in this life know but a very little of him and his glory. God reveals his name to Moses, -- the most glorious attributes that he hath manifested in the covenant of grace, Exod. 34:5,6; yet all are but the "back parts" of God. All that he knows by it is but little, low, compared to the perfections of his glory. Hence it is with peculiar reference to Moses that it is said, "No man hath seen God at any time," John 1:18; of him in comparison with Christ doth he speak, verse 17; and of him it is here said, "No man," no, not Moses, the most eminent amoung them, "hath seen God at any time." We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching his perfections.

You will say that Moses was under the law when God wrapped up himself in darkness, and his mind in types and clouds and dark institutions; -- under the glorious shining of the gospel, which hath brought life and immortality to light, God being revealed from his own bosom, we now know him much more clearly, and as he is; we see his face now, and not his back parts only, as Moses did.

Ans. 1. I acknowledge a vast and almost inconceivable difference between the acquaintance we now have with God, after his speaking to us by his own Son, and that which the generality of the saints had under the law; for although their eyes were as good, sharp, and clear as ours, their faith and spiritual understanding not behind ours, the object as glorious unto them as unto us, yet our day is more clear than theirs was, the clouds are blown away and scattered, the shadows of the night are gone and fled away, the sun is risen, and the means of sight is made more eminent and clear than formerly. Yet, --

2. That peculiar sight which Moses had of God, Exod. 34, was a gospel-sight, a sight of God as "gracious," etc., and yet it is called but his "back parts;" that is, but low and mean, in comparison of his excellencies and perfections.

3. The apostle, exalting to the utmost this glory of light above that of the law, manifesting that now the "veil" causing darkness is taken away, so that with "open" or uncovered "face we behold the glory of the Lord," tells us how: "As in a glass," 2 Cor. 3:18. "In a glass," how is that? Clearly, perfectly? Alas, no! He tells you how that is, 1 Cor. 13:12, "We see through a glass, darkly," saith he. It is not a telescope that helps us to see things afar off, concerning which the apostle speaks; and yet what poor helps are they! how short do we come of the truth of things notwithstanding their assistance! It is a look-glass whereunto he alludes (where are only obscure species and images of things, and not the things themselves), and a sight therein that he compares our knowledge to. He tells you also that all that we do see, "by" or "through this glass," is in "a riddle," in darkness and obscurity. And speaking of himself, who surely was much more clear-sighted than any now living, he tells us that he saw but "in part." He saw but the back parts of heavenly things, verse 12, and compares all the knowledge he had attained of God to that he had of things when he was a child, verse 11. We know what weak, feeble, uncertain notions and apprehensions children have of things of any abstruse consideration; how when they grow up with any improvements of parts and abilities, those conceptions vanish, and they are ashamed of them. It is the commendation of a child to love, honour, believe, and obey his father; but for his science and notions, his father knows his childishness and folly. Notwithstanding all our confidence of high attainments, all our notions of God are but childish in respect of his infinite perfections. We lisp and babble, and say we know not what, for the most part, in our most accurate, as we think, conceptions and notions of God. We may love, honour, believe, and obey our Father; and therewith he accepts our childish thoughts, for they are but childish. We see but his back parts; we know but little of him. Hence is that promise wherewith we are so often supported and comforted in our distress, "We shall see him as he is;" we shall see him "face to face;" "know as we are known; comprehend that for which we are comprehended," 1 Cor. 13:12, 1 John 3:2; and positively, "Now we see him not;" -- all concluding that here we see but his back parts; not as he is, but in a dark, obscure representation; not in the perfection of his glory.

The queen of Sheba had heard much of Solomon, and framed many great thoughts of his magnificence in her mind thereupon; but when she came and saw his glory, she was forced to confess that the one half of the truth had not been told here. We may suppose that we have here attained great knowledge, clear and high thoughts of God; but, alas! when he shall bring us into his presence we shall cry out, "We never knew him as he is; the thousandth part of his glory, and perfection, and blessedness, never entered into our hearts."

The apostle tells us, 1 John 3:2, that we know not what we ourselves shall be, -- what we shall find ourselves in the issue; much less will it enter into our hearts to conceive what God is, and what we shall find him to be. Consider either him who is to be known, or the way whereby we know him, and this will farther appear:--

(1.) We know so little of God, because it is God who is thus to be known, -- that is, he who hath described himself to us very much by this, that we cannot know him. What else doth he intend where he calls himself invisible, incomprehensible, and the like? -- that is, he whom we do not, cannot know as he is. And our farther progress consists more in knowing what he is not, than what he is. Thus is he described to be immortal, infinite, -- that is, he is not, as we are, mortal, finite, and limited. Hence is that glorious description of him, 1 Tim. 6:16,"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." His light is such as no creature can approach unto. He is not seen, not because he cannot be seen, but because we cannot bear the sight of him. The light of God, in whom is no darkness, forbids all access to him by any creature whatever. We who cannot behold the sun in its glory are too weak to bear the beams of infinite brightness. On this consideration, as was said, the wise man professeth himself "a very beast, and not to have the understanding of a man," Prov. 30:2;-- that is, he knew nothing in comparison of God; so that he seemed to have lost all his understanding when once he came to the consideration of him, his work, and his ways.

In this consideration let our souls descend to some particulars:--

[1.] For the being of God; we are so far from a knowledge of it, so as to be able to instruct one another therein by words and expressions of it, as that to frame any conceptions in our mind, with such species and impressions of things as we receive the knowledge of all other things by, is to make an idol to ourselves, and so to worship a god of our own making, and not the God that made us. We may as well and as lawfully hew him out of wood or stone as form him a being in our minds, suited to our apprehensions. The utmost of the best of our thoughts of the being of God is, that we can have no thoughts of it. Our knowledge of a being is but low when it mounts no higher but only to know that we know it not.

[2.] There be some things of God which he himself hath taught us to speak of, and to regulate our expressions of them; but when we have so done, we see not the things themselves; we know them not. To believe and admire is all that we attain to. We profess, as we are taught, that God is infinite, omnipotent, eternal; and we know what disputes and notions there are about omnipresence, immensity, infiniteness, and eternity. We have, I say, words and notions about these things; but as to the things themselves what do we know? what do we comprehend of them? Can the mind of man do any more but swallow itself up in an infinite abyss, which is as nothing; give itself up to what it cannot conceive, much less express? Is not our understanding "brutish" in the contemplation of such things, and is as if it were not? Yea, the perfection of our understanding is, not to understand, and to rest there. They are but the back parts of eternity and infiniteness that we have a glimpse of. What shall I say of the Trinity, or the subsistence of distinct persons in the same individual essence, -- a mystery by many denied, because by none understood, -- a mystery, whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? But I shall not farther instance in particulars. That infinite and inconceivable distance that is between him and us keeps us in the dark as to any sight of his face or clear apprehension of his perfections.

We know him rather by what he does than by what he is, -- by his doing us good than by his essential goodness; and how little a portion of him, as Job speaks, is hereby discovered!

(2.) We know little of God, because it is faith alone whereby here we know him. I shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a God from the works of his creation and providence, which they see and behold. It is confessedly, and that upon the woful experience of all ages, so weak, low, dark, confused, that none ever on that account glorified God as they ought, but, notwithstanding all their knowledge of God, were indeed "without God in the world."

The chief, and, upon the matter, almost only acquaintance we have with God, and his dispensations of himself, is by faith. "He that cometh to God must believe that is he is, and that he is a rewarder of them that diligently seek him," Heb. 11:6. Our knowledge of him and his rewarding (the bottom of our obedience or coming to him), is believing. "We walk by faith, and not by sight," 2 Cor. 5:7; -- by faith, and so by faith as not to have any express idea, image, or species of that which we believe. Faith is all the argument we have of "things not seen", Heb 11:1. I might here insist upon the nature of it; and from all its concomitants and concernments manifest that we know but the back parts of what we know by faith only. As to its rise, it is built purely upon the testimony of Him whom we have not seen: as the apostle speaks, "How can ye love him whom ye have not seen?" -- that is, whom you know not but by faith that he is. Faith receives all upon his testimony, whom it receives to be only on his own testimony. As to its nature, it is an assent upon testimony, not an evidence upon demonstration; and the object of it is, as was said before, above us. Hence our faith, as was formerly observed, is called a "seeing darkly, as in a glass." All that we know this way (and all that we know of God we know this way) is but low, and dark, and obscure.

But you will say, "All this is true, but yet it is only so to them that know not God, perhaps, as he is revealed in Jesus Christ; with them who do so it is otherwise. It is true, 'No man hath seen God at any time,' but 'the only-begotten Son, he hath revealed him,' John 1:18; and 'the Son of God is come, and hath given us an understanding, that we may know him that is true,' 1 John 5:20. The illumination of 'the glorious gospel of Christ, who is the image of God,' shineth upon believers, 2 Cor. 4:4; yea, and 'God, who commanded the light to shine out of darkness, shines into their hearts, to give them the knowledge of his glory in the face of his Son,' verse 6. So that 'though we were darkness,' yet we are now 'light in the Lord,' Eph. 5:8. And the apostle says, 'We all with open face behold the glory of the Lord,' 2 Cor. 3:18; and we are now so far from being in such darkness, or at such a distance from God, that 'our communion and fellowship is with the Father and with his Son,' 1 John 1:3. The light of the gospel whereby now God is revealed is glorious; not a star, but the sun in his beauty is risen upon us, yea, and perhaps some weak believers, may be in some darkness, yet those of any growth or considerable attainments have a clear sight and view of the face of God in Jesus Christ."

To which I answer, --

[1.] The truth is, we all of know enough of him to love him more than we do, to delight in him and serve him, believe him, obey him, put our trust in him, above all that we have hitherto attained. Our darkness and weakness is no plea for our negligence and disobedience. Who is it that hath walked up to the knowledge that he hath had of the perfections, excellencies, and will of God? God's end in giving us any knowledge of himself here is that we may "glorify him as God;" that is, love him, serve him, believe and obey him, -- give him all the honour and glory that is due from poor sinful creatures to a sin-pardoning God and Creator. We must all acknowledge that we were never thoroughly transformed into the image of that knowledge which we have had. And had we used our talents well, we might have been trusted with more.

[2.] Comparatively, that knowledge which we have of God by the revelation of Jesus Christ in the gospel is exceeding eminent and glorious. It is so in comparison of any knowledge of God that might otherwise be attained, or was delivered in the law under the Old Testament, which had but the shadow of good things, not the express image of them; this the apostle pursues at large, 2 Cor. 3. Christ hath now in these last days revealed the Father from his own bosom, declared his name, made known his mind, will, and counsel in a far more clear, eminent, distinct manner than he did formerly, whilst he for the most part, is intended in the places before mentioned. The clear, perspicuous delivery and declaration of God and his will in the gospel is expressly exalted in comparison of any other way of revelation of himself.

[3.] The difference between believers and unbelievers as to knowledge is not much in the matter of their of their knowledge as in the manner of knowing. Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light. The excellency of a believer is, not that he hath a large apprehension of things, but that what he doth apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions.

[4.] Jesus Christ by his word and Spirit reveals to the hearts of all his, God as a Father, as a God in covenant, as a rewarder, every way sufficiently to teach us to obey him here, and to lead us to his bosom, to lie down there in the fruition of him to eternity. But yet now,

[5.] Notwithstanding all this, it is but a little portion we know of him; we see but his back parts. For, --

1st. The intendment of all gospel revelation is, not to unveil God's essential glory, that we should see him as he is, but merely to declare so much of him as he knows sufficient to be a bottom of our faith, love, obedience, and coming to him, -- that is, of the faith which here he expects from us; such services as beseem poor creatures in the midst of temptations. But when he calls us to eternal admiration and contemplation, without interruption, he will make a new manner of discovery of himself, and the whole shape of things, as it now lies before us, will depart as a shadow.

2dly. We are dull and slow of heart to receive the things that are in the word revealed; God, by out infirmity and weakness, keeping us in continual dependence on him for teachings and revelations of himself out of his word, never in this world bringing any soul to the utmost of what is from the word to be made out and discovered: so that although the way of revelation in the gospel be clear and evident, yet we know little of the things themselves that are revealed.

Let us, then, revive the use and intendment of this consideration: Will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever? Let the soul be continually wonted to reverential thoughts of God's greatness and omnipresence, and it will be much upon its watch as to any undue deportments. Consider him with whom you have to do, -- even "our God is a consuming fire;" and in your greatest abashments at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory.

CHAPTER XIII

Precautions Against False Peace

NINTHLY, In case God disquiet the heart about the guilt of its distempers, either in respect of its root and indwelling, or in respect of any eruptions of it, take heed thou speakest not peace to thyself before God speaks it; but hearken what he says to thy soul. This is our next direction, without the observation whereof the heart will be exceedingly exposed to the deceitfulness of sin.

This is a business of great importance. It is a sad thing for a man to deceive his own soul herein. All the warnings God gives us, in tenderness to our souls, to try and examine ourselves, do tend to the preventing of this great evil of speaking peace groundlessly to ourselves; which is upon the issue to bless ourselves, in an opposition to God. It is not my business to insist upon the danger of it, but to help believers to prevent it, and to let them know when they do so.

To manage this direction aright observe, --

1. That as it is the great prerogative and sovereignty of God to give grace to whom he pleases ("He hath mercy on whom he will," Rom. 9:18; and among all the sons of men, he calls whom he will, and sanctifies whom he will), so among those so called and justified, and whom he will save, he yet reserves this privilege to himself, to speak peace to whom he pleaseth, and in what degree he pleaseth, even amongst them on whom he hath bestowed grace. He is the "God of all consolation," in an especial manner in his dealing with believers; that is, of the good things that he keeps locked up in his family, and gives out of it to all his children at his pleasure. This the Lord insists on, Isa. 57:16-18. It is the case under consideration that is there insisted on. When God says he will heal their breaches and disconsolations, he assumes this privilege to himself in an especial manner: "I create it," verse 19; -- "Even in respect of these poor wounded creatures I create it, and according to my sovereignty make it out as I please."

Hence, as it is with the collation of grace in reference to them that are in the state of nature, -- God doth it in great curiosity, and his proceedings therein taking and leaving, as to outward appearances, quite besides and contrary ofttimes to all probable expectations; so is it in his communications of peace and joy in reference unto them that are in the state of grace, -- he gives them out ofttimes quite besides our expectation, as to any appearing grounds of his dispensations.

2. As God creates it for whom he pleaseth, so it is the prerogative of Christ to speak it home to the conscience. Speaking to the church of Laodicea, who had healed her wounds falsely, and spoke peace to herself when she ought not, he takes to himself that title, "I am the Amen, the faithful Witness," Rev 3:14. He bears testimony concerning our condition as it is indeed. We may possibly mistake, and trouble ourselves in vain, or flatter ourselves upon false grounds, but he is the "Amen, the faithful Witness;" and what he speaks of our state and condition, that it is indeed. Isa. 11:3, He is said not to "judge after the sight of his eyes," -- not according to any outward appearance, or any thing that may be subject to a mistake, as we are apt to do; but he shall judge and determine every cause as it is indeed.

Take these two previous observations, and I shall give some rules whereby men may know whether God speaks peace to them, or whether they speak peace to themselves only:--

1. Men certainly speak peace to themselves when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves, and abhorrency of themselves for it. When men are wounded by sin, disquieted and perplexed, and knowing that there is no remedy for them but only in the mercies of God, through the blood of Christ, do therefore look to him, and to the promises of the covenant in him, and thereupon quiet their hearts that it shall be well with them, and that God will be exalted, that he may be gracious to them, and, yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted, -- this is to heal themselves, and not to be healed of God. This is but a great and strong wind, that the Lord is nigh unto, but the Lord is not in the wind. When men do truly "look upon Christ whom they have pierced," without which there is no healing or peace, they will "mourn", Zech. 12:10; they will mourn for him, even upon this account, and detest the sin that pierced him. When we go to Christ for healing, faith eyes him peculiarly as one pierced. Faith takes several views of Christ, according to the occasions of address to him and communion with him that it hath. Sometimes it views his holiness, sometimes his power, sometimes his love, [sometimes] his favour with his Father. And when it goes for healing, his strips are to be eyed, -- not in the outward story of them, which is the course of popish devotionists, but in the love, kindness, mystery, and design of the cross; and when we look for peace, his chastisements must be in our eye. Now this, I say, if it be done according to the mind of God, and in the strength of that Spirit which is poured out on believers, it will beget a detestation of that sin or sins for which healing and peace is sought. So Ezek. 16:60,61, "Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant." And what then? "Then thou shalt remember thy ways, and be ashamed." When God comes home to speak peace in a sure covenant of it, it fills the soul with shame for all the ways whereby it hath been alienated from him. And one of the things that the apostle mentions as attending that godly sorrow which is accompanied with repentance unto salvation, never to be repented of, is revenge: "Yea, what revenge!" 2 Cor. 7:11. They reflected on their miscarriages with indignation and revenge, for their folly in them. When Job comes up to a thorough healing, he cries, "Now I abhor myself," Job 42:6; and until he did so, he had no abiding peace. He might perhaps have made up himself with that doctrine of free grace which was so excellently preached by Elihu, chapter 33 from verse 14 unto 30; but he had then but skinned his wounds: he must come to self-abhorrency if he come to healing. So was it with those in Ps. 78:33-35, in their great trouble and perplexity, for and upon the account of sin. I doubt not but upon the address they made to God in Christ (for that so they did is evident from the titles they gave him; they call him their Rock and their Redeemer, two words everywhere pointing out the Lord Christ), they spake peace to themselves; but was it sound and abiding? No; it passed away as the early dew. God speaks not one of peace to their souls. But why had they not peace? Why, because in their address to God, they flattered him. But how doth that appear? Verse 37: "Their heart was not right with him, neither were they steadfast;" they had not a detestation nor relinquishment of the sin in reference whereunto they spake peace to themselves. Let a man make what application he will for healing and peace, let him do it to the true Physician, let him do it the right way, let him quiet his heart in the promises of the covenant; yet, when peace is spoken, if it be not attended with the detestation and abhorrency of that sin which was the wound and caused the disquietment, this is no peace of God's creating, but of our own purchasing. It is but a skinning over the wound, whilst the core lies at the bottom, which will putrefy, and corrupt, and corrode, until it break out again with noisomeness, vexation, and danger. Let not poor souls that walk in such a path as this, who are more sensible of who address themselves for mercy, yea, to the Lord in Christ they address themselves for mercy, but yet will keep the sweet morsel of their sin under their tongue; -- let them, I say, never think to have true and solid peace. For instance, thou findest thy heart running out after the world, and it disturbs thee in thy communion with God; the Spirit speaks expressly to thee, -- "He that loveth the world, the love of the Father is not in him." This puts thee on dealing with God in Christ for the healing of thy soul, the quieting of thy conscience; but yet, withal, a thorough detestation of the evil itself abides not upon thee; yea, perhaps that is liked well enough, but only in respect of the consequences of it. Perhaps thou mayst be saved, yet as through fire, and God will have some work with thee before he hath done; but thou wilt have little peace in this life, -- thou wilt be sick and fainting all thy days, Isa. 57:17. This is a deceit that lies at the root of the peace of many professors and wastes it. They deal with all their strength about mercy and pardon, and seem to have great communion with God in their so doing; they lie before him, bewail their sins and follies, that any one would think, yea, they think themselves, that surely they and their sins are now parted; and so receive in mercy that satisfies their hearts for a little season. But secret reserve for the folly or follies treated about, -- at least, there hath not been that thorough abhorrency of it which is necessary; and their whole peace is quickly discovered to be weak and rotten, scarce abiding any longer than the words of begging it are in their mouths.

2. When men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto, this is a false peace, and will not abide. I shall a little explain what I mean hereby. A man hath got a wound by sin; he hath a conviction of some sin upon his conscience; he hath not walked uprightly as becometh the gospel; all is not well and right between God and his soul. He considers now what is to be done. Light he hath, and knows what path he must take, and how his soul hath been formerly healed. Considering that the promises of God are the outward means of application for the healing of his sores and quieting of the heart, he goes to them, searches them out, finds out some one or more of them whose literal expressions are directly suited to his condition. Says he to himself, "God speaks in this promise; here I will take myself a plaster as long and broad as my wound;" and so brings the word of the promise to his condition, and sets him down in peace. This is another appearance upon the mount; the Lord is near, but the Lord is not in it. It hath not been the work of the Spirit, who alone can "convince us of sin, and righteousness, and judgement," but the mere actings of the intelligent, rational soul. As there are three sorts of lives, we say, -- the vegetative, the sensitive, and the rational or intelligent, -- some things have only the vegetative; some the sensitive also, and that includes the former; some have the rational, which takes in and supposes both the other. Now, he that hath the rational doth not only act suitably to that principle, but also to both the others, -- he grows and is sensible. It is so with men in the things of God. Some are mere natural and rational men; some have a superadded conviction with illumination; and some are truly regenerate. Now, he that hath the latter hath also both the former; and therefore he acts sometimes upon the principles of the rational, sometimes upon the principles of the enlightened man. His true spiritual life is not the principle of all his fruits from that root. In this case that I speak of, he acts merely upon the principle of conviction and illumination, whereby his first naturals are heightened; but the Spirit breathes not at all upon all these waters. Take an instance: Suppose the wound and disquiet of the soul to be upon the account of relapses, -- which, whatever the evil or folly be, though for the matter of it never so small, yet there are no wounds deeper than those that are given the soul on that account, nor disquietments greater; -- in the perturbation of his mind, he finds out that promise, Isa. 55:7, "The Lord will have mercy, and our God will abundantly pardon," -- he will multiply or add to pardon, he will do it again and again; or that in Hos. 14:4, "I will heal their backsliding, I will love them freely." This the man considers, and thereupon concludes peace to himself; whether the Spirit of God make the application or no, whether that gives life and power to the letter or no, that he regards not. He doth not hearken whether God the Lord speak peace. He doth not wait upon God, who perhaps yet hides his face, and sees the poor creature stealing peace and running away with it, knowing that the time will come when he will deal with him again, and call him to a new reckoning; when he shall see that it is in vain to go one step where God doth not take him by the hand.

I see here, indeed, sundry other questions upon this arising and interposing themselves. I cannot apply myself to them all: one I shall a little speak to.

It may be said, then, "Seeing that this seems to be the path that the Holy Spirit leads us in for the healing of our wounds and quieting of our hearts, how shall we know when we go alone ourselves, and when the Spirit also doth accompany us?"

Ans. (1.) If any of you are out of the way upon this account, God will speedily let you know it; for besides that you have his promise, that the "meek he will guide in judgement and teach them his way," Ps. 25:9, he will not let you always err. He will, I say, not suffer your nakedness to be covered with fig-leaves, but take them away and all the peace you have in them, and will not suffer you to settle on such lees. You shall quickly know your wound is not healed; that is, you shall speedily know whether or no it be thus with you by the event. The peace you thus get and obtain will not abide. Whilst the mind is overpowered by its own convictions, there is no hold for disquietments to fix upon. Stay a little, and all these reasonings will grow cold and vanish before the face of the first temptation that arises. But, --

(2.) This course is commonly taken without waiting; which is the grace, and that peculiar acting of faith which God calls for, to be exercised in such a condition. I know God doth sometimes come in upon the soul instantly, in a moment, as it were, wounding and healing it, -- as I am persuaded it was in the case of David, when he cut off the lap of Saul's garment; but ordinarily, in such a case, God calls for waiting and labouring, attending as the eye of a servant upon his master. Says the prophet Isaiah, 8:17, "I will wait upon the Lord, who hideth his face from the house of Jacob." God will have his children lie a while at his door when they have run from his house, and not instantly rush in upon him; unless he take them by the hand and pluck them in, when they are so ashamed that they dare not come to him. Now, self-healers, or men that speak peace to themselves, do commonly make haste; they will not tarry; they do not hearken what God speaks, but on they will go to be healed.

(3.) Such a course, thought it may quiet the conscience and the mind, the rational concluding part of the soul, yet it doth not sweeten the heart with rest and gracious contentation. The answer it receives is much like that Elisha have Naaman, "Go in peace;" it quieted his mind, but I much question whether it sweetened his heart, or have him any joy in believing, other than the natural joy that was then stirred in him upon his healing. "Do not my words do good?" saith the Lord, Micah 2:7. When God speaks, there is not only truth in his words, that may answer the conviction of our understandings, but also they do good; they bring that which is sweet, and good, and desirable to the will and affections; by them the "soul returns unto its rest," Ps. 116:7.

(4.) Which is worst of all, it amends not the life, it heals not the evil, it cures not the distemper. When God speaks peace, it guides and keeps the soul that it "turn not again to folly." When we speak it ourselves, the heart is not taken off the evil; nay, it is the readiest course in the world to bring a soul into a trade of backsliding. If, upon thy plastering thyself, thou findest thyself rather animated to the battle again than utterly weaned from it, it is too palpable that thou hast been at work with thine own soul, but Jesus Christ and his Spirit were not there. Yea, and oftentimes nature having done its work, will,ere a few days are over, come for its reward; and, having been active in the work of healing, will be ready to reason for a new wounding. In God's speaking peace there comes along so much sweetness, and such a discovery of his love, as is a strong obligation on the soul no more to deal perversely.

3. We speak peace to ourselves when we do it slightly. This the prophet complains of in some teachers: Jer. 6:14, "They have healed the wound of the daughter of my people slightly." And it is so with some persons: they make the healing of their wounds a slight work; a look, a glance of faith to the promises does it, and so the matter is ended. The apostle tells us that "the word did not profit" some, because "it was not well tempered" and mingled with faith. It is not a mere look to the word of mercy in the promise, but it must be mingled with faith until it is incorporated into the very nature of it; and then, indeed, it doth good unto the soul. If thou hast had a wound upon thy conscience, which was attended with weakness and disquietness, which now thou art freed of, how camest thou so? "I looked to the promises of pardon and healing, and so found peace." Yea, but perhaps thou hast made too much haste, thou hast done it overtly, thou hast not fed upon the promise so as to mix it with faith, to have got all the virtue of it diffused into thy soul; only thou hast done it slightly. Thou wilt find thy wound, ere it be long, breaking out again; and thou shalt know that thou art not cured.

4. Whoever speaks peace to himself upon any one account, and at the same time hath another evil of no less importance lying upon his spirit, about which he hath had no dealing with God, that man cries "Peace" when there is none. A little to explain my meaning: A man hath neglected a duty again and again, perhaps, when in all righteousness it was due from him; his conscience is perplexed, his soul wounded, he hath no quiet in his bones by reason of his sin; he applies himself for healing, and finds peace. Yet, in the meantime, perhaps, worldliness, or pride, or some other folly, wherewith the Spirit of God is exceedingly grieved, may lie in the bosom of that man, and they neither disturb him nor he them. Let not that man think that any of his peace is from God. Then shall it be well with men, when they have an equal respect to all God's commandments. God will justify us from our sins, but he will not justify the least sin in us: "He is a God of purer eyes than to behold iniquity."

5. When men of themselves speak peace to their consciences, it is seldom that God speaks humiliation to their souls. God's peace is humbling peace, melting peace, as it was in the case of David; never such deep humiliation as when Nathan brought him the tidings of his pardon.

But you will say, "When may we take the comfort of a promise as our own, in relation to some peculiar wound, for the quieting the heart?"

First, In general, when God speaks it, be it when it will, sooner of later. I told you before, he may do it in the very instant of the sin itself, and that with such irresistible power that the soul must needs receive his mind in it; sometimes he will make us wait longer: but when he speaks, be it sooner or later, be it when we are sinning or repenting, be the condition of our souls what they please, if God speak, he must be received. There is not any thing that, in our communion with him, the Lord is more troubled with us for, if I may so say, than our unbelieving fears, that keep us off from receiving that strong consolation which he is so willing to give to us.

But you will say, "We are where we were. When God speaks it, we must receive it, that is true; but how shall we know when he speaks?"

(1.) I would we could all practically come up to this, to receive peace when we are convinced that God speaks it, and that it is our duty to receive it. But, --

(2.) There is, if I may so say, a secret instinct in faith, whereby it knows the voice of Christ when he speaks indeed; as the babe leaped in the womb when the blessed Virgin came to Elisabeth, faith leaps in the heart when Christ indeed draws nigh to it. "My sheep," says Christ, "know my voice," John 10:4; -- "They know my voice; they are used to the sound of it;" and they know when his lips are opened to them and are full of grace. The spouse was in a sad condition, Cant. 5:2, -- asleep in security; but yet as soon as Christ speaks, she cries, "It is the voice of my beloved that speaks!" She knew his voice, and was so acquainted with communion with him, that instantly she discovers him; and so will you also. If you exercise yourselves to acquaintance and communion with him, you will easily discern between his voice and the voice of a stranger. When he doth speak, he speaks as never man spake; he speaks with power, and one way or other will make your "hearts burn within you," as he did to the disciples, Luke 24. He doth it by "putting in his hand at the hole of the door," Cant. 5:4, -- his Spirit into your hearts to seize on you.

He that hath his senses exercised to discern good or evil, being increased in judgement and experience by a constant observation of the ways of Christ's intercourse, the manner of the operations of the Spirit, and the effects it usually produceth, is the best judge for himself in this case.

Secondly, If the word of the Lord doth good to your souls, he speaks it; if it humble, if it cleanse, and be useful to those ends for which promises are given, -- namely, to endear, to cleanse, to melt and bind to obedience, to self-emptiness, etc. But this is not my business; nor shall I farther divert in the pursuit of this direction. Without the observation of it, sin will have great advantages towards the hardening of the heart.

CHAPTER XIV

The Necessity of Faith on Christ.

Now, the considerations which I have hitherto insisted on are rather of things preparatory to the work aimed at then such as will effect it. It is the heart's due preparation for the work itself, without which it will not be accomplished, that hitherto I have aimed at.

Directions for the work itself are very few; I mean that are peculiar to it. And they are these that follow:--

1. Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.

But thou wilt say, "How shall faith act itself on Christ for this end and purpose?" I say, sundry ways:--

(1.) By faith fill thy soul with a due consideration of that provision which is laid up in Jesus Christ for this end and purpose, that all thy lusts, this very lust wherewith thou art entangled, may be mortified. By faith ponder on this, that though thou art no way able in or by thyself to get the conquest over thy distemper, though thou art even weary of contending, and art utterly ready to faint, yet that there is enough in Jesus Christ to yield thee relief, Phil. 4:13. It staid the prodigal, when he was ready to faint, that yet there was bread enough in his father's house; though he was at a distance from it, yet it relieved him, and staid him, that there it was. In thy greatest distress and anguish, consider that fullness of grace, those riches, those treasures of strength, might, and help, that are laid up in him for our support, John 1:16, Col. 1:19. Let them come into and abide in thy mind. Consider that he is "exalted and made a Prince and a Saviour to give repentance unto Israel," Acts 5:31; and if not to give repentance, to give mortification, without which the other is not, nor can be. Christ tells us that we obtain purging grace by abiding in him, John 15:3. To act faith upon the fullness that is in Christ for our supply is an eminent way of abiding in Christ, for both our insition and abode is by faith, Rom. 11:19,20. Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: "I am a poor, weak creature; unstable as water, I cannot excel. This corruption if too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, the Lord Christ, that hath all fullness of grace in his heart, all fullness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, drying soul and make me more than a conqueror. 'Why sayest thou, O my soul, My way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint," Isa. 40:27-31. He can make the 'dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;' yea, he can make this 'habitation of dragons,' this heart, so full of abominable lusts and fiery temptations, to be a place for 'grass' and fruit to himself," Isa. 35:7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: "My grace is sufficient for thee," 2 Cor. 12:9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fullness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

(2.) Raise up thy heart by faith to an expectation of relief from Christ. Relief in this case from Christ is like the prophet's vision, Hab. 2:3, "It is for an appointed time, but at the end it shall speak, and not lie: though it tarry, yet wait for it; because it will surely come, it will not tarry." Though it may seem somewhat long to thee, whilst thou art under thy trouble and perplexity, yet it shall surely come in the appointed time of the Lord Jesus; which is the best season. If, then, thou canst raise up thy heart to a settled expectation of relief from Jesus Christ, -- if thine eyes are towards him "as the eyes of a servant to the hand of his master," when he expects to receive somewhat from him, -- thy soul shall be satisfied, he will assuredly deliver thee; he will slay the lust, and thy latter end shall be peace. Only look for it at his hand; expect when and how he will do it. "If ye will not believe, surely ye shall not be established."

But wilt thou say, "What ground have I to build such an expectation upon, so that I may expect not to be deceived?"

As thou hast necessity to put thee on this course, thou must be relieved and saved this way or none. To whom wilt thou go? So there are in the Lord Jesus innumerable things to encourage and engage thee to this expectation.

For the necessity of it, I have in part discovered it before, when I manifested that this is the work of faith and of believers only. "Without me," says Christ, "ye can do nothing," John 15:5' speaking with especial relation to the purging of the heart from sin, verse 2. Mortification of any sin must be by a supply of grace. Of ourselves we cannot do it. Now, "it hath pleased the Father that in Christ should all fullness dwell," Col. 1:19; that "of his fullness we might receive grace for grace," John 1:16. He is the head from whence the new man must have influences of life and strength, or it will decay every day. If we are "strengthened with might in the inner man," it is by "Christ's dwelling in our hearts by faith," Eph. 3:16,17. That this work is not to be done without the Spirit I have also showed before. Whence, then, do we expect the Spirit? from whom do we look for him? who hath promised him to us, having procured him for us? Ought not all our expectations to this purpose to be on Christ alone? Let this, then, be fixed upon thy heart, that if thou hast not relief from him thou shalt never have any. All ways, endeavours, contendings, that are not animated by this expectation of relief from Christ and him only are to no purpose, will do thee no good; yea, if they are any thing but supportments of thy heart in this expectation, or means appointed by himself for the receiving help from him, they are in vain.

Now, farther to engage thee to this expectation, --

(1.) Consider his mercifulness, tenderness, and kindness, as he is our great High Priest at the right hand of God. Assuredly he pities thee in thy distress; saith he, "As one whom his mother comforteth, so will I comfort you," Isa. 66:13. He hath the tenderness of a mother to a sucking child. Heb. 2:17,18, "Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted." How is the ability of Christ upon the account of his suffering proposed to us? "In that he himself hath suffered being tempted, he is able." Did the sufferings and temptations of Christ add to his ability and power? Not, doubtless, considered absolutely and in it itself. But the ability here mentioned is such as hath readiness, proneness, willingness to put itself forth, accompanying of it; it is an ability of will against all dissuasions. He is able, having suffered and been tempted, to break through all dissuasions to the contrary, to relieve poor tempted souls: "He is able to help." It is a metonymy of the effect; for, he can now be moved to help, having been so tempted. So chap. 4:15,16: "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." The exhortation of verse 16 is the same that I am upon, -- namely, that we would entertain expectations of relief from Christ, which the apostle there calls "grace for seasonable help." "If ever," says the soul, "help were seasonable, it would be so to me in my present condition. This is that which I long for, -- grace for seasonable help. I am ready to die, to perish, to be lost for ever; iniquity will prevail against me, if help come not in." Says the apostle, "Expect this help, this relief, this grace from Christ." Yea, but on what account? That which he lays down, verse 15. "That we may receive it;" suitable and seasonable help will come in. I shall freely say, this one thing of establishing the soul by faith in expectation of relief from Jesus Christ, on the account of his mercifulness as our high priest, will be more available to the ruin of thy lust and distemper, and have a better and speedier issue, than all the rigidest means of self-maceration that ever any of the sons of men engaged themselves unto. Yea, let me add, that never any soul did or shall perish by the power of any lust, sin, or corruption, who could raise his soul by faith to an expectation of relief from Jesus Christ.

(2.) Consider His faithfulness who hath promised; which may raise thee up and confirm thee in this waiting in an expectation of relief. He hath promised to relieve in such cases, and he will fulfill his word to the utmost. God tells us that his covenant with us is like the "ordinances" of heaven, the sun, moon, and stars, which have their certain courses, Jer. 31:36. Thence David said that he watched for relief from God "as one watched for the morning," -- a thing that will certainly come in its appointed season. So will be thy relief from Christ. It will come in its season. So will be thy relief from Christ. It will come in its season, as the dew and rain upon the parched ground; for faithful is he who hath promised. Particular promises to this purpose are innumerable; with some of them, that seem peculiarly to suit his condition, let the soul be always furnished.

Now, there are two eminent advantages which always attend this expectation of succour from Jesus Christ:--

[1.] It engages him to a full and speedy assistance. Nothing doth more engage the heart of a man to be useful and helpful to another than his expectation of help from him, if justly raised and countenanced by him who is to give the relief. Our Lord Jesus hath raised our hearts, by his kindness, care, and promises, to this expectation; certainly our rising up unto it must needs be a great engagement upon him to assist us accordingly. This the Psalmist gives us as an approved maxim, "Thou, Lord, never forsakest them that put their trust in thee." When the heart is once won to rest in God, to repose himself on him, he will assuredly satisfy it. He will never be as water that fails; nor hath he said at any time to the seed of Jacob, "Seek ye my face in vain." If Christ be chosen for the foundation of our supply, he will not fail us.

[2.] It engages the heart to attend diligently to all the ways and means whereby Christ is wont to communicate himself to the soul; and so takes in the real assistance of all graces and ordinances whatever. He that expects any thing from a man, applies himself to the ways and means whereby it may be obtained. The beggar that expects an alms lies at his door or in his way from whom he doth expect it. The way whereby and the means wherein Christ communicates himself is, and are, his ordinances ordinarily; he that expects any thing from him must attend upon him therein. It is the expectation that I speak of. If now there be any vigour, efficacy, and power in prayer or sacrament to this end of mortifying sin, a man will assuredly be interested in it all by this expectation of relief from Christ. On this account I reduce all particular actings, by prayer, meditation, and the like, to this head; and so shall not farther insist on them, when they are grounded on this bottom and spring from this root. They are of singular use to this purpose, and not else.

Now, on this direction for the mortification of a prevailing distemper you may have a thousand "probatum est's." Who have walked with God under this temptation, and have not found the use and success of it? I dare leave the soul under it, without adding any more. Only some particulars relating thereunto may be mentioned:--

First, Act faith peculiarly upon the death, blood, and cross of Christ; that is, on Christ as crucified and slain. Mortification of sin is peculiarly from the death of Christ, which shall assuredly be accomplished by it. He died to destroy the works of the devil. Whatever came upon our natures by his first temptation, whatever receives strength in our persons by his daily suggestions, Christ died to destroy it all. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. 2:14. This was him aim and intendment (wherein he will not fail) in his giving himself for us. That we might be freed from the power of our sins, and purified from all our defiling lusts, was his design. "He gave himself for the church, that he might sanctify and cleanse it; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish," Eph. 5:25-27. And this, by virtue of his death, in various and several degrees, shall be accomplished. Hence our washing, purging, and cleansing is everywhere ascribed to his blood, 1 John 1:8; Heb. 1:3; Rev. 1:5. That being sprinkled on us, "purges our consciences from dead works to serve the living God," Heb. 9:14. This is that we aim at, this we are in pursuit of, -- that our consciences may be purged from dead works, that they may be rooted out, destroyed, and have place in us no more. This shall certainly be brought about by the death of Christ; there will virtue go out from thence to this purpose. Indeed, all supplies of the Spirit, all communications of grace and power, are from hence; as I have elsewhere showed. Thus the apostle states it; Rom. 6:2, is the case proposed that we have in hand: "How shall we, that are dead to sin, live any longer therein?" -- "Dead to sin by profession; dead to sin by obligation to be so; dead to sin by participation of virtue and power for the killing of it; dead to sin by union and interest in Christ, in and by whom it is killed: how shall we live therein?" This he presses by sundry considerations, all taken from the death of Christ, in the ensuing verses. This must not be: verse 3, "know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" We have in baptism an evidence of our implantation into Christ; we are baptized into him: saith he. If indeed we are baptized into Christ, and beyond outward profession, we are baptized into his death. The explication of this, of one being baptized into the death of Christ, the apostle gives us, verses 4,6: "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "This is," saith he, "our being baptized into the death of Christ, namely, our conformity thereunto; to be dead unto sin, to have our corruptions mortified, as he was put to death for sin: so that as he was raised up to glory, we may be raised up to grace and newness of life." He tells us whence it is that we have this baptism into the death of Christ, verse 6; and this is from the death of Christ itself: "Our old man is crucified with him, that the body of sin might be destroyed;" "is crucified with him," not in respect of time, but causality. We are crucified with him meritoriously, in that he procured the Spirit for us to mortify sin; efficiently, in that from his death virtue comes forth for our crucifying; in the way of a representation and exemplar we shall assuredly be crucified unto sin, as he was for our sin. This is that the apostle intends: Christ by his death destroying the works of the devil, procuring the Spirit for us, hath so killed sin, as to its reign in believers, that it shall not obtain its end and dominion.

Secondly, Then act faith on the death of Christ, and that under these two notions, -- first, In expectation of power; secondly, In endeavours for conformity. For the first, the direction given in general may suffice; as to the latter, that of the apostle may give us some light into our direction, Gal. 3:1. Let faith look on Christ in the gospel as he is set forth dying and crucified for us. Look on him under the weight of our sins, praying, bleeding, dying; bring him in that condition into thy heart by faith; apply his blood so shed to thy corruptions: do this daily. I might draw out this consideration to a great length, in sundry particulars, but I must come to a close

2. I have only, then, to add the heads of the work of the Spirit in this business of mortification, which is so peculiarly ascribed to him.

In one word: This whole work, which I have described as our duty, is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it; as, --

(1.) He alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified. Without this conviction, or whilst it is so faint that the heart can wrestle with it or digest it, there will be no thorough work made. An unbelieving heart (as in part we have all such) will shift with any consideration, until it be overpowered by clear and evident convictions. Now this is the proper work of the Spirit: "He convinces of sin," John 16:8; he alone can do it. If men's rational considerations, with the preaching of the letter, were able to convince them of sin, we should, it may be, see more convictions than we do. There comes by the preaching of the word an apprehension upon the understandings of men that they are sinners, that such and such things are sins, that themselves are guilty of them; but this light is not powerful, nor doth it lay hold on the practical principles of the soul, so as to conform the mind and will unto them, to produce effects suitable to such an apprehension. And therefore it is that wise and knowing men, destitute of the Spirit, do not think those things to be sins at all wherein the chief movings and actings of lust do consist. It is the Spirit alone that can do, that doth, this work to the purpose. And this is the first thing that the Spirit doth in order to the mortification of any lust whatever, -- it convinces the soul of all the evil of it, cuts off all its pleas, discovers all its deceits, stops all its evasions, answers its pretences, makes the soul own its abomination, and lie down under the sense of it. Unless this be done all that follows is in vain.

(2.) The Spirit alone reveals unto us the fullness of Christ for our relief; which is the consideration that stays the heart from false ways and from despairing despondency, 1 Cor. 2:8.

(3.) The Spirit alone establishes the heart in expectation of relief from Christ; which is the great sovereign means of mortification, as hath been discovered, 2 Cor. 1:21.

(4.) The Spirit alone brings the cross of Christ into our hearts with its sin-killing power; for by the Spirit are we baptized into the death of Christ.

(5.) The Spirit is the author and finisher of our sanctification; gives new supplies and influences of grace for holiness and sanctification, when the contrary principle is weakened and abated, Eph. 3:16-18.

(6.) In all the soul's addresses to God in this condition, it hath supportment from the Spirit. Whence is the power, life, and vigour of prayer? whence its efficacy to prevail with God? Is it not from the Spirit? He is the "Spirit of supplications" promised to them "who look on him whom they have pierced," Zech. 12:10, enabling them "to pray with sighs and groans that cannot be uttered," Rom. 8:26. This is confessed to be the great medium or way of faith's prevailing with God. Thus Paul dealt with his temptation, whatever it were: "I besought the Lord that it might depart from me." What is the work of the Spirit in prayer, whence and how it gives us in assistance and makes us to prevail, what we are to do that we may enjoy his help for that purpose, is not my present intendment to demonstrate.

The Doctrine of Sanctification

Arthur W. Pink

1. INTRODUCTION

2. ITS MEANING

3. ITS NECESSITY

4. ITS NECESSITY (COMPLETED)

5. ITS PROBLEMS

6. ITS SOLUTION

7. ITS SOLUTION (COMPLETED)

8. ITS NATURE

9. ITS NATURE (CONTINUED)

10. ITS NATURE (COMPLETED)

11. ITS AUTHOR

12. ITS PROCURER

13. ITS PROCURER (CONTINUED)

14. ITS PROCURER (COMPLETED)

15. ITS SECURER

16. ITS SECURER (COMPLETED)

17. ITS RULE

18. ITS RULE (CONTINUED)

19. ITS RULE (CONTINUED)

20. ITS RULE (COMPLETED)

21. ITS INSTRUMENT

22. ITS INSTRUMENT (COMPLETED)

1. INTRODUCTION

In the articles upon "The Doctrine of Justification" we contemplated the transcendent grace of God which provided for His people a Surety, who kept for them perfectly His holy law, and who also endured the curse which was due to their manifold transgressions against it. In consequence thereof, though in ourselves we are criminals who deserve to be brought to the bar of God's justice and there be sentenced to death, we are, nevertheless, by virtue of the accepted service of our Substitute, not only not condemned, but "justified," that is, pronounced righteous in the high courts of Heaven. Mercy has rejoiced against judgment: yet not without the governmental righteousness of God, as expressed in His Holy law, having been fully glorified. The Son of God incarnate, as the federal head and representative of His people, obeyed it, and also suffered and died under its condemning sentence. The claims of God have been fully met, justice has been magnified, the law has been made more honourable than if every descendant of Adam had personally fulfilled its requirements.

"As respects justifying righteousness, therefore, believers have nothing to do with the law. They are justified 'apart from it' (Rom. 3:21), that is, apart from any personal fulfillment thereof. We could neither fulfill its righteousness, nor bear its course. The claims of the law were met and ended, once and forever, by the satisfaction of our great Substitute, and as a result we have attained to righteousness without works, i.e., without personal obedience of our own. 'By the obedience of one shall many be constituted righteous' (Rom. 5:19). There may indeed, and there are, other relations in which we stand to the law. It is the principle of our new nature to rejoice in its holiness: 'we delight in the law of God after the inner man.' We know the comprehensiveness and the blessedness of those first two commandments on which all the Law and the Prophets hang: we know that 'love is the fulfilling of the law.' We do not despise the guiding light of the holy and immutable commandments of God, livingly embodied, as they have been, in the ways and character of Jesus; but we do not seek to obey them with any thought of obtaining justification thereby.

That which has been attained, cannot remain to be attained. Nor do we place so great an indignity on 'the righteousness of our God and Saviour,' as to put the partial and imperfect obedience which we render after we are justified, on a level with that heavenly and perfect righteousness by which we have been justified. After we have been justified, grace may and does for Christ's sake, accept as well-pleasing our imperfect obedience; but this being a consequence of our perfected justification cannot be made a ground thereof. Nor can anything that is in the least degree imperfect, be presented to God with the view of attaining justification. In respect of this, the courts of God admit of nothing that falls short of His own absolute perfectness" (B. W. Newton).

Having, then, dwelt at some length on the basic and blessed truth of Justification, it is fitting that we should now consider the closely connected and complementary doctrine of Sanctification. But what is "sanctification": is it a quality or position? Is sanctification a legal thing or an experimental? that is to say, Is it something the believer has in Christ or in himself? Is it absolute or relative? by which we mean, Does it admit of degree or no? is it unchanging or progressive? Are we sanctified at the time we are justified, or is sanctification a later blessing? How is this blessing obtained? by something which is done for us, or by us, or both? How may one be assured he has been sanctified: what are the characteristics, the evidences, the fruits? How are we to distinguish between sanctification by the Father, sanctification by the Son, sanctification by the Spirit, sanctification by faith, sanctification by the Word?

Is there any difference between sanctification and holiness? if so, what? Are sanctification and purification the same thing? Does sanctification relate to the soul, or the body, or both? What position does sanctification occupy in the order of Divine blessings? What is the connection between regeneration and sanctification? What is the relation between justification and sanctification? Wherein does sanctification differ from glorification? Exactly what is the place of sanctification in regard to salvation: does it precede or follow, or is it an integral part of it? Why is there so much diversity of opinion upon these points, scarcely any two writers treating of this subject in the same manner. Our purpose here is not simply to multiply questions but to indicate the many sidedness of our present theme, and to intimate the various avenues of approach to the study of it.

Diversive indeed have been the answers returned to the above questions. Many who were ill-qualified for such a task have undertaken to write upon this weighty and difficult theme, rushing in where wiser men feared to tread. Others have superficially examined this subject through the coloured glasses of creedal attachment. Others, without any painstaking efforts of their own, have merely echoed predecessors who they supposed gave out, the truth thereon. Though the present writer has been studying this subject off and on for upwards of twenty-five years, he has felt himself to be too immature and too unspiritual to write at length thereon; and even now, it is (he trusts) with fear and trembling he essays to do so: may it please the Holy Spirit to so guide this thoughts that he may be preserved from everything which would pervert the Truth, dishonour God, or mislead His people.

We have in our library discourses on this subject and treatises on this theme by over fifty different men, ancient and modern, ranging from hyper-Calvinists to ultra-Arminians, and a number who would not care to be listed under either. Some speak with pontifical dogmatism, others with reverent caution, a few with humble diffidence. All of them have been carefully digested by us and diligently compared on the leading points. The present writer detests sectarianism (most of all in those who are the worst affected by it, while pretending to be opposed to it), and earnestly desires to be delivered from partisanship. He seeks to be profited from the labours of all, and freely acknowledges his indebtedness to men of various creeds and schools of thought. On some aspects of this subject he has found the Plymouth Brethren much more helpful than the Reformers and the Puritans.

The great importance of our present theme is evidenced by the prominence which is given to it in Scripture: the words "holy, sanctified" etc., occurring therein hundreds of times. Its importance also appears from the high value ascribed to it: it is the supreme glory of God, of the unfallen angels, of the Church. In Ex. 15:11 we read that the Lord God is "glorious in holiness"-that is His crowning excellency. In Matt. 25:31 mention is made of the "holy angels," for no higher honour can be ascribed them. In Eph. 5:26, 27 we learn that the Church's glory lieth not in pomp and outward adornment, but in holiness. Its importance further appears in that this is the aim in all God's dispensations. He elected His people that they should be "holy" (Eph. 1:4); Christ died that He might "sanctify" His people (Heb. 13:12); chastisements are sent that we might be "partakers of God's holiness" (Heb. 12:10).

Whatever sanctification be, it is the great promise of the covenant made to Christ for His people. As Thos. Boston well said, "Among the rest of that kind, it shines like the moon among the lesser stars-as the very chief subordinate end of the Covenant of Grace, standing therein next to the glory of God, which is the chief and ultimate end thereof. The promise of preservation, of the Spirit, of quickening the dead soul, of faith, of justification, of reconciliation, of adoption, and of the enjoyment of God as our God, do tend unto it as their common centre, and stand related to it as means to their end. They are all accomplished to sinners on design to make them holy." This is abundantly clear from, "The oath which He sware to our father Abraham: that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life" (Luke 1 :73-75). In that "oath" or covenant, sworn to Abraham as a type of Christ (our spiritual Father: Heb. 2 :13), His seed's serving the Lord in holiness is held forth as the chief thing sworn unto the Mediator-deliverance from their spiritual enemies being a means to that end.

The supreme excellency of sanctification is affirmed in Prov. 8:11, "For wisdom is better than rubies; and all things that may be desired are not to be compared to it." "Everyone who has read the book of Proverbs with any attention must have observed that Solomon means by 'wisdom' holiness, and by 'folly' sin; by a wise man a saint, and by a fool a sinner. 'The wise shall inherit glory: but shame shall be the promotion of fools' (Prov. 13:35): who can doubt whether by 'the wise' he means saints, and by 'fools' sinners! 'The fear of the Lord is the beginning of wisdom' (Prov. 9:10), by which he means to assert that true 'wisdom' is true piety or real holiness. Holiness, then, is 'better than rubies,' and all things that are to be desired are not to be compared with it. It is hard to conceive how the inestimable worth and excellency of holiness could be painted in brighter colours than by comparing it to rubies-the richest and most beautiful objects in nature" (N. Emmons).

Not only is true sanctification an important, essential, and unspeakably precious thing, it is wholly supernatural. "It is our duty to enquire into the nature of evangelical holiness, as it is a fruit or effect in us of the Spirit of sanctification, because it is abstruse and mysterious, and undiscernible unto the eye of carnal reason. We say of it in some sense as Job of wisdom, 'whence cometh wisdom, and where is the place of understanding, seeing it is hid from the eyes of all living, and kept close from the fowls of heaven; destruction and death say, We have heard the fame thereof with our ears: God understandeth the way thereof, and He knoweth the place thereof. And unto man He said, Behold, the fear of the Lord that is wisdom, and to depart from evil is understanding' (28:20-23, 28). This is that wisdom whose ways, residence, and paths, are so hidden from the natural reason and understandings of men.

"No man, I say, by mere sight and conduct can know and understand aright the true nature of evangelical holiness; and it is, therefore, no wonder if the doctrine of it be despised by many as an enthusiastical fancy. It is of the things of the Spirit of God, yea, it is the principal effect of all His operation in us and towards us. And 'these things of God knoweth no man but the Spirit of God' (I Cor. 2:11). It is by Him alone that we are enabled to 'know the things that are freely given unto us of God' (v. 12) as this is, if ever we receive anything of Him in this world, or shall do so to eternity. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love Him': the comprehension of these things is not the work of any of our natural faculties, but 'God reveals them unto us by His Spirit' (vv. 9, 10).

"Believers themselves are oft-times much unacquainted with it, either as to their apprehension of its true nature, causes, and effects, or, at least, as to their own interests and concernment therein. As we know not of ourselves, the things that are wrought in us of the Spirit of God, so we seldom attend as we ought unto His instruction of us in them. It may seem strange indeed, that, whereas all believers are sanctified and made holy, they should not understand nor apprehend what is wrought in them and for them, and what abideth with them: but, alas, how little do we know of ourselves, of what we are, and whence are our powers and faculties even in things natural. Do we know how the members of the body are fashioned in the womb?" (John Owen)

Clear proof that true sanctification is wholly supernatural and altogether beyond the ken of the unregenerate, is found in the fact that so many are thoroughly deceived and fatally deluded by fleshly imitations and Satanic substitutes of real holiness. It would be outside our present scope to describe in detail the various pretentions which pose as Gospel holiness, but the poor Papists, taught to look up to the "saints" canonized by their "church," are by no means the only ones who are mislead in this vital matter. Were it not that God's Word reveals so clearly the power of that darkness which rests on the understanding of all who are not taught by the Spirit, it would be surprising beyond words to see so many intelligent people supposing that holiness consists in abstinence from human comforts, garbing themselves in mean attire, and practicing various austerities which God has never commanded.

Spiritual sanctification can only be rightly apprehended from what God has been pleased to reveal thereon in His holy Word, and can only be experimentally known by the gracious operations of the Holy Spirit. We can arrive at no accurate conceptions of this blessed subject except as our thoughts are formed by the teaching of Scripture, and we can only experience the power of the same as the Inspirer of those Scriptures is pleased to write them upon our hearts. Nor can we obtain so much as a correct idea of the meaning of the term "sanctification" by limiting our attention to a few verses in which the word is found, or even to a whole class of passages of a similar nature: there must be a painstaking examination of every occurrence of the term and also of its cognates; only thus shall we be preserved from the entertaining of a one-sided, inadequate, and misleading view of its fullness and many-sidedness.

Even a superficial examination of the Scriptures will reveal that holiness is the opposite of sin, yet the realization of this at once conducts us into the realm of mystery, for how can persons be sinful and holy at one and the same time? It is this difficulty which so deeply exercises the true saints: they perceive in themselves so much carnality, filth, and vileness, that they find it almost impossible to believe that they are holy. Nor is the difficulty solved here, as it was in justification, by saying, Though we are completely unholy in ourselves, we are holy in Christ. We must not here anticipate the ground which we hope to cover, except to say, the Word of God clearly teaches that those who have been sanctified by God are holy in themselves. The Lord graciously prepare our hearts for what is to follow.

2. ITS MEANING

Having dwelt at some length upon the relative or legal change which takes place in the status of God's people at justification, it is fitting that we should now proceed to consider the real and experimental change that takes place in their state, which change is begun at their sanctification and made perfect in glory. Though the justification and the sanctification of the believing sinner may be, and should be, contemplated singly and distinctively, yet they are inseparably connected, God never bestowing the one without the other; in fact we have no way or means whatsoever of knowing the former apart from the latter. In seeking to arrive at the meaning of the second, it will therefore be of help to examine its relation to the first. "These individual companions, sanctification and justification, must not be disjoined: under the law the ablutions and oblations went together, the washings and the sacrifices" (T. Manton).

There are two principal effects that sin produces, which cannot be separated: the filthy defilement it causes, the awful guilt it entails. Thus, salvation from sin necessarily requires both a cleansing and a clearing of the one who is to be saved. Again; there are two things absolutely indispensable in order for any creature to dwell with God in heaven: a valid title to that inheritance, a personal fitness to enjoy such blessedness-the one is given in justification, the other is commenced in sanctification. The inseparability of the two things is brought out in, "In the Lord have I righteousness and strength" (Isa. 45 :24); "but of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30); "but ye are washed, but ye are sanctified, but ye are justified" (1 Cor. 6:11); "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9).

"These blessings walk hand in hand; and never were, never will be, never can be parted. No more than the delicious scent can be separated from the beautiful bloom of the rose or carnation: let the flower be expanded, and the fragrance transpires. Try if you can separate gravity from the stone or heat from the fire. If these bodies and their essential properties, if these causes and their necessary effects, are indissolubly connected, so are our justification and our sanctification" (James Hervey, 1770).

"Like as Adam alone did personally break the first covenant by the all-ruining offence, yet they to whom his guilt is imputed, do thereupon become inherently sinful, through the corruption of nature conveyed to them from him; so Christ alone did perform the condition of the second covenant, and those to whom His righteousness is imputed, do thereupon become inherently righteous, through inherent grace communicated to them from Him by the Spirit. 'For as by one man's offence death reigned by one, much more they which receive the abundance of grace and the gift of righteousness, shall reign in life by one, Jesus Christ' (Rom. 5:17). How did death reign by Adam's offence? Not only in point of guilt, whereby his posterity were bound over to destruction, but also in point of their being dead to all good, dead in trespasses and sins. Therefore the receivers of the gift of righteousness must thereby be brought to reign in life, not only legally in justification, but also morally in sanctification" (T. Boston, 1690).

Though absolutely inseparable, yet these two great blessings of Divine grace are quite distinct. In sanctification something is actually imparted to us, in justification it is only imputed. Justification is based entirely upon the work Christ wrought for us, sanctification is principally a work wrought in us. Justification respects its object in a legal sense and terminates in a relative change-a deliverance from punishment, a right to the reward; sanctification regards its object in a moral sense, and terminates in an experimental change both in character and conduct-imparting a love for God, a capacity to worship Him acceptably, and a meetness for heaven. Justification is by a righteousness without us, sanctification is by a holiness wrought in us. Justification is by Christ as Priest, and has regard to the penalty of sin; sanctification is by Christ as King, and has regard to the dominion of sin: the former cancels its damning power, the latter delivers from its reigning power.

They differ, then, in their order (not of time, but in their nature), justification preceding, sanctification following: the sinner is pardoned and restored to God's favour before the Spirit is given to renew him after His image. They differ in their design: justification removes the obligation unto punishment; sanctification cleanses from pollution. They differ in their form: justification is a judicial act, by which the sinner as pronounced righteous; sanctification is a moral work, by which the sinner is made holy: the one has to do solely with our standing before God, the other chiefly concerns our state. They differ in their cause: the one issuing from the merits of Christ's satisfaction, the other proceeding from the efficacy of the same. They differ in their end: the one bestowing a title to everlasting glory, the other being the highway which conducts us thither. "And an highway shall be there,...and it shall be called The way of holiness" (Isa. 35:8).

The words ''holiness'' and ''sanctification" are used in our English Bible to represent one and the same word in the Hebrew and Greek originals, but they are by no means used with a uniform signification, being employed with quite a varied latitude and scope. Hence it is hardly to be wondered at that theologians have framed so many different definitions of its meaning. Among them we may cite the following, each of which, save the last, having an element of truth in them. "Sanctification is God-likeness, or being renewed after His image." "Holiness is conformity to the law of God, in heart and life. Sanctification is a freedom from the tyranny of sin, into the liberty of righteousness." "Sanctification is that work of the Spirit whereby we are fitted to be worshippers of God." "Holiness is a process of cleansing from the pollution of sin." "It is a moral renovation of our natures whereby they are made more and more like Christ." "Sanctification is the total eradication of the carnal nature, so that sinless perfection is attained in this life."

Another class of writers, held in high repute in certain circles, and whose works now have a wide circulation, have formed a faulty, or at least very inadequate, definition of the word "sanctify," through limiting themselves to a certain class of passages where the term occurs and making deductions from only one set of facts. For example: not a few have cited verse after verse in the 0. T. where the world "holy" is applied to inanimate objects, like the vessels of the tabernacle, and then have argued that the term itself cannot possess a moral value. But that is false reasoning: it would be like saying that because we read of the "everlasting hills" (Gen. 49:26) and the "everlasting mountains" (Hab. 3:6) that therefore God cannot be everlasting"-which is the line of logic (?) employed by many of the Universalists so as to set aside the truth of the everlasting punishment of the wicked.

Words must first be used of material objects before we are ready to employ them in a higher and abstract sense. All our ideas are admitted through the medium of the physical senses, and consequently refer in the first place to external objects; but as the intellect develops we apply those names, given to material things, unto those which are immaterial. In the earliest stages of human history, God dealt with His people according to this principle. It is true that God's sanctifying of the sabbath day teaches us that the first meaning of the word is 'to set apart," but to argue from this that the term never has a moral force when it is applied to moral agents is not worthy of being called "reasoning"-it is a mere begging of the question: as well argue that since in a majority of passages "baptism" has reference to the immersion of a person in water, it can never have a mystical or spiritual force and value-which is contradicted by Luke 12:50; 1 Corinthians 12:13.

The outward ceremonies prescribed by God to the Hebrews with regard to their external form of religious service were all designed to teach corresponding inward duties, and to show the obligation unto moral virtues. But so determined are many of our moderns to empty the word "sanctify" of all moral value, they quote such verses as "for their sakes I sanctify Myself" (John 17:19); and inasmuch as there was no sin in the Lord Jesus from which He needed cleansing, have triumphantly concluded that the thought of moral purification cannot enter into the meaning of the word when it is applied to His people. This also is a serious error-what the lawyers would call "special pleading": with just as much reason might we Insist that the word "tempt" can never signify to solicit and incline to evil, because it cannot mean that when used of Christ in Matthew 4:1; Hebrews 4:15!

The only satisfactory way of ascertaining the meaning or meanings of the word "sanctify" is to carefully examine every passage in which it is found in Holy Writ, studying its setting, weighing any term with which it is contrasted, observing the objects or persons to which it is applied. This calls for much patience and care, yet only thus do we obey that exhortation "prove all things" (I Thess. 5:21). That this term denotes more than simply "to separate" or "set apart," is clear from Num. 6:8 where it is said of the Nazarite, "all the days of his separation he is holy unto the Lord," for according to some that would merely signify "all the days of his separation he is separated unto the Lord," which would be meaningless tautology. So again, of the Lord Jesus we are told, that He was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26), which shows that "holy" means something more than "separation."

That the word "sanctify" (or "holy"-the same Hebrew or Greek term) is far from being used in a uniform sense is dear from the following passages. In Isaiah 66:17 it is said of certain wicked men, "They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh." In Isaiah 13:3 God said of the Medes, whom He had appointed to overthrow the Babylonian empire, "I have commanded My sanctified ones, I have also called My mighty ones, for Mine anger." When applied to God Himself, the term denotes His ineffable majesty, "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy" (Isa. 57:15 and cf. Psa. 99:3; Hab. 3:3). It also includes the thought of adorning and equipping: "thou shalt anoint it to sanctify it" (Ex. 29:36 and cf. 40:11); "anoint him to sanctify him" (Lev. 8:12 and cf. v. 30), "If a man purge himself from these, he shall be a vessel unto honour, sanctified and meet for the Master's use" (2 Tim. 2:21).

That the word "holy" or "sanctify" has in many passages a reference to a moral quality is clear from such verses as the following: "Wherefore the law is holy, and the commandment holy and just and good" (Rom. 7:12)-each of those predicates are moral qualities. Among the identifying marks of a scriptural bishop are that he must be "a lover of hospitality, a lover of good men, sober, just, holy, temperate" (Titus 1 :8) each of those are moral qualities, and the very connection in which the term "holy" is there found proves conclusively it means much more than an external setting apart. "As ye have yielded your members servants to uncleanness and to iniquity, even so now yield your members servants to righteousness unto holiness" (Rom. 6:19): here the word "holiness" is used antithetically to "uncleanness." So again in 1 Corinthians 7:14, "else were your children unclean, but now are they holy" i.e. martially pure.

That sanctification includes cleansing is clear from many considerations. It may be seen in the types, "Go unto the people, and sanctify them today, and tomorrow, and let them wash their clothes" (Ex. 19:10)-the latter being an emblem of the former. As we have seen in Romans 6:19 and I Corinthians 7:14, it is the opposite of "uncleanness." So also in 2 Timothy 2:2! the servant of God is to purge himself from "the vessels of dishonour" (worldly, fleshly, and apostate preachers and churches) if he is to be "sanctified" and "meet for the Master's use." In Ephesians 5:26 we are told that Christ gave Himself for the Church, "that he might sanctify and cleanse it," and that, in order that He "might present it to Himself a glorious Church, not having spot or wrinkle or any such thing, but (in contrast from such blemishes) that it should be holy" (v. 27). "If the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh" (Heb. 9:13): what could be plainer!-ceremonial sanctification under the law was secured by a process of purification or cleansing.

"Purification is the first proper notion of internal real sanctification. To be unclean absolutely, and to be holy, are universally opposed. Not to be purged from sin, is an expression of an unholy person, as to be cleansed is of him that is holy. This purification is ascribed unto all the causes and means of sanctification. Not that sanctification consists wholly herein, but firstly and necessarily it is required thereunto: 'I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you!' (Ezek. 36:25). That this sprinkling of clean water upon us, is the communication of the Spirit unto us for the end designed, I have before evinced. It hath also been declared wherefore He is called 'water' or compared thereunto. The next verse shows expressly that it is the Spirit of God which is intended: 'I will put My Spirit within you, and cause you to walk in My Statutes.' And that which He is thus in the first place promised for, is the cleansing of us from the pollution of sin, which in order of nature, is proposed unto His enabling us to walk in God's statutes (John Owen).

To sanctify, then, means in the great majority of instances, to appoint, dedicate or set apart unto God, for a holy and special use. Yet that act of separation is not a bare change of situation, so to speak, but is preceded or accompanied by a work which (ceremonially or experimentally) fits the person for God. Thus the priests in their sanctification (Lev. 8) were sanctified by washing in water (type of regeneration: Titus 3:5), having the blood applied to their persons (type of justification: Rom. 5:9), and being anointed with oil (type of receiving the Holy Spirit: 1 John 2 :20, 27). As the term is applied to Christians it is used to designate three things, or three parts of one whole: first, the process of setting them apart unto God or constituting them holy: Hebrews 13:12; 2 Thessalonians 2:13. Second, the state or condition of holy separation into which they are brought: I Corinthians 1:2; Ephesians 4:24. Third, the personal sanctity or holy living which proceeds from the state: Luke 1:75; 1 Peter 1:15.

To revert again to the 0. T. types-which are generally the best interpreters of the doctrinal statements of the N. T., providing we carefully bear in mind that the antitype is always of a higher order and superior nature to what prefigured it, as the substance must excel the shadow, the inward and spiritual surpassing the merely outward and ceremonial. "Sanctify unto Me all the firstborn . . . it is Mine" (Ex. 13 :2). This comes immediately after the deliverance of the firstborn by the blood of the paschal lamb in the preceding chapter: first justification, and then sanctification as the complementary parts of one whole. "Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. And ye shall be holy unto Me: for I the Lord am holy, and have severed you from other people, that ye should be Mine" (Lev. 20:25, 26). Here we see there was a separation from all that is unclean, with an unreserved and exclusive devotement to the Lord.

3. ITS NECESSITY

It is our earnest desire to write this article not in a theological or merely abstract way, but in a practical manner: in such a strain that it may please the Lord to speak through it to our needy hearts and search our torpid consciences. It is a most important branch of our subject, yet one from which we are prone to shrink, being very unpalatable to the flesh. Having been shapen in iniquity and conceived in sin (Ps. 51:5), our hearts naturally hate holiness, being opposed to any experimental acquaintance with the same. As the Lord Jesus told the religious leaders of His day, "This is the condemnation, that light is come into the world, and men loved darkness rather than light" (John 3:19), which may justly be paraphrased "men loved sin rather than holiness," for in Scripture "darkness" is the emblem of sin the Evil one being denominated "the power of darkness"- as "light" is the emblem of the ineffably Holy One (1 John 1:5).

But though by nature man is opposed to the Light, it is written, "Follow peace with all, and holiness, without which no man shall see the Lord" (Heb. 12:14). To the same effect the Lord Jesus declared "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). God will not call unto nearness with Himself those who are carnal and corrupt. "Can two walk together except they be agreed?" (Amos 3:3): what concord can there be between an unholy soul and the thrice holy God? Our God is "glorious in holiness" (Ex. 15:11), and therefore those whom He separates unto Himself must be suited to Himself, and be made "partakers of His holiness" (Heb. 12:10). The whole of His ways with man exhibit this principle, and His Word continually proclaims that He is "not a God that hath pleasure in wickedness, neither shall evil dwell with Him" (Ps. 5:4).

By our fall in Adam we lost not only the favour of God, but also the purity of our natures, and therefore we need to be both reconciled to God and sanctified in our inner man. There is now a spiritual leprosy spread over all our nature which makes us loathsome to God and puts us into a state of separation from Him. No matter what pains the sinner takes to be rid of his horrible disease, he does but hide and not cleanse it. Adam concealed neither his nakedness nor the shame of it by his fig-leaf contrivance; so those who have no other covering for their natural filthiness than the externals of religion rather proclaim than hide it. Make no mistake on this score: neither the outward profession of Christianity nor the doing of a few good works will give us access to the thrice Holy One. Unless we are washed by the Holy Spirit, and in the blood of Christ, from our native pollutions, we cannot enter the kingdom of glory.

Alas, with what forms of godliness, outward appearances, external embellishments are most people satisfied. How they mistake the shadows for the substance, the means for the end itself. How many devout Laodiceans are there who know not that they are "wretched and miserable, and poor and blind, and naked" (Rev. 3 :17). No preaching affects them, nothing will bring them to exclaim with the prophet, "0 my God, I am ashamed, and blush to lift up my face to Thee my God" (Ezra 9:6). No, if they do but preserve themselves from the known guilt of such sins as are punishable among men, to all other things their conscience seems dead: they have no inward shame for anything between their souls and God, especially not for the depravity and defilement of their natures: of that they know, feel, bewail nothing.

"There is a generation that are pure in their own eyes, and yet is not washed from their filthiness" (Prov. 30:12). Although they had never been cleansed by the Holy Spirit, nor their hearts purified by faith, (Acts 15:9), yet they esteemed themselves to be pure, and had not the least sense of their foul defilement. Such a generation were the self-righteous Pharisees of Christ's day: they were constantly cleansing their hands and cups, engaged in an interminable round of ceremonial washings, yet were they thoroughly ignorant of the fact that within they were filled with all manner of defilement (Matt. 23:25-28). So is a generation of churchgoers today; they are orthodox in their views, reverent in their demeanor, regular in their contributions, but they make no conscience of the state of their hearts.

That sanctification or personal holiness which we here desire to show the absolute necessity of, lies in or consists of three things. First, that internal change or renovation of our souls, whereby our minds, affections and wills are brought into harmony with God. Second, that impartial compliance with the revealed will of God in all duties of obedience and abstinence from evil, issuing from a principle of faith and love. Third, that directing of all our actions unto the glory of God, by Jesus Christ, according to the Gospel. This, and nothing short of this, is evangelical and saving sanctification. The heart must be changed so as to be brought into conformity with God's nature and will: its motives, desires, thoughts and actions require to be purified. There must be a spirit of holiness working within so as to sanctify our outward performances if they are to be acceptable unto Him in whom "there is no darkness at all."

Evangelical holiness consists not only in external works of piety and charity, but in pure thoughts, impulses and affections of the soul, chiefly in that disinterested love from which all good works must flow if they are to receive the approbation of Heaven. Not only must there be an abstinence from the execution of sinful lusts, but there must be a loving and delighting to do the will of God in a cheerful manner, obeying Him without repining or grudging against any duty, as if it were a grievous; yoke to be borne. Evangelical sanctification is that holiness of heart which causes us to love God supremely, so as to yield ourselves wholly up to His constant service in all things, and to His disposal of us as our absolute Lord, whether it be for prosperity or adversity, for life or death; and to love our neighbors as ourselves.

This entire sanctification of our whole inner and outer man is absolutely indispensable. As there must be a change of state before there can be of life-"make the tree good, and his fruit (will be) good" (Matt. 12:33)-so there must be sanctification before there can be glorification. Unless we are purged from the pollution of sin, we can never be fit for communion with God. "And there shall in no wise enter into it (the eternal dwelling place of God and His people) anything that defileth, neither whatsoever worketh abomination" (Rev. 21:27). "To suppose that an unpurged sinner can be brought into the blessed enjoyment of God, is to overthrow both the law and the Gospel, and to say that Christ died in vain" (J. Owen, Vol. 2: p. 511). Personal holiness is equally imperative as is the forgiveness of sins in order to eternal bliss.

Plain and convincing as should be the above statements, there is a class of professing Christians who wish to regard the justification of the believer as constituting almost the whole of his salvation, instead of its being only one aspect thereof. Such people delight to dwell upon the imputed righteousness of Christ, but they evince little or no concern about personal holiness. On the other hand, there are not a few who in their reaction from a one sided emphasis upon justification by grace through faith alone, have gone to the opposite extreme, making sanctification the sum and substance of all their thinking and preaching. Let it be solemnly realized that while a man may learn thoroughly the scriptural doctrine of justification and yet not be himself justified before God, so he may be able to detect the crudities and errors of "the Holiness people," and yet be completely unsanctified himself. But it is chiefly the first of these two errors we now desire to expose, and we cannot do better than quote at length from one who has most helpfully dealt with it.

"We are to look upon holiness as a very necessary part of that salvation that is received by faith in Christ. Some are so drenched in a covenant of works, that they accuse us for making good works needless to salvation, if we will not acknowledge them to be necessary, either as conditions to procure an interest in Christ, or as preparatives to fit us for receiving Him by faith. And others, when they are taught by the Scriptures that we are saved by faith, even by faith without works, do begin to disregard all obedience to the law as not at all necessary to salvation, and do account themselves obliged to it only in point of gratitude; if it be wholly neglected, they doubt not but free grace will save them nevertheless. Yea, some are given up to such strong Antinomian delusions, that they account it a part of the liberty from bondage of the law purchased by the blood of Christ, to make no conscience of breaking the law in their conduct.

"One cause of these errors that are so contrary one to the other is that many are prone to imagine nothing else to be meant by 'salvation' but to be delivered from Hell, and to enjoy heavenly happiness and glory; hence they conclude that, if good works be a means of glorification, and precedent to it, they must also be a precedent means of our whole salvation, and if they be not a necessary means of our whole salvation, they are not at all necessary to glorification. But though 'salvation' be often taken in Scripture by way of eminency for its perfection in the state of heavenly glory, yet, according to its full and proper signification, we are to understand by it all that freedom from the evil of our natural corrupt state, and all those holy and happy enjoyments that we receive from Christ our Saviour, either in this world by faith, or in the world to come by glorification. Thus, justification, the gift of the Spirit to dwell in us, the privilege of adoption (deliverance from the reigning power of indwelling sin. A. W. P.) are parts of our 'salvation' which we partake of in this life. Thus also, the conformity of our hearts to the law of God, and the fruits of righteousness with which we are filled by Jesus Christ in this life, are a necessary part of our 'salvation.'

"God saveth us from our sinful uncleanness here, by the washing of regeneration and renewing of the Holy Spirit (Ezek. 36:29; Titus 3 :5), as well as from Hell hereafter. Christ was called Jesus, i.e., a Saviour: because He saves His people from their sins (Matt 1:21). Therefore, deliverance from our sins is part of our 'salvation,' which is begun in this life by justification and sanctification, and perfected by glorification in the life to come. Can we rationally doubt whether it be any proper pert of our salvation by Christ to be quickened, so as to be enabled to live to God, when we were by nature dead in trespasses and sins, and to have the image of God in holiness and righteousness restored to us, which we lost by the fall; and to be freed from a vile dishonourable slavery to Satan and our own lusts, and made the servants of God; and to be honoured so highly as to walk by the Spirit, and bring forth the fruits of the Spirit? and what is all this but holiness in heart and life?

"Conclude we, then, that holiness in this life is absolutely necessary to salvation, not only as a means to the end, but by a nobler kind of necessity-as part of the end itself. Though we are not saved by good works as Procuring causes, yet we are saved to good works, as fruits and effects of saving grace, 'which God hath prepared that we should walk in them' (Eph. 2:10). It is, indeed, one part of our salvation to be delivered from the bondage of the covenant of works; but the end of this is, not that we may have liberty to sin (which is the worst of slavery) but that we may fulfill the royal law of liberty, and that 'we may serve in newness of spirit, and not in the oldness of the letter' (Gal. 5:13; Rom. 7:6). Yea, holiness in this life is such a part of our 'salvation' that it is a necessary means to make us meet to be partakers of the inheritance of the saints in heavenly light and glory: for without holiness we can never see God (Heb. 12:14), and are as unfit for His glorious presence as swine for the presence-chamber of an earthly king.

"The last thing to be noted in this direction is that holiness of heart and life is to be sought for earnestly by faith as a very necessary part of our 'salvation.' Great multitudes of ignorant people that live under the Gospel, harden their hearts in sin and ruin their souls forever, by trusting on Christ for such an imaginary 'salvation' as consisteth not at all in holiness, but only in forgiveness of sin and deliverance from everlasting torments. They would be free from the Punishments due to sin, but they love their lusts so well that they hate holiness and desire not to be saved from the service of sin. The way to oppose this pernicious delusion is not to deny, as some do, that trusting on Christ for salvation is a saving act of faith, but rather to show that none do or can trust on Christ for true 'salvation' except they trust on Him for holiness, neither do they heartily desire true salvation, if they do not desire to be made holy and righteous in their hearts and lives. If ever God and Christ gave you 'salvation', holiness will be one part of it; if Christ wash you not from the filth of your sins, you have no part with Him (John 13:8).

"What a strange kind of salvation do they desire that care not for holiness! They would be saved and yet be altogether dead in sin, aliens from the life of God, bereft of the image of God, deformed by the image of Satan, his slaves and vassals to their own filthy lusts, utterly unmeet for the enjoyment of God in glory. Such a salvation as that was never purchased by the blood of Christ; and those that seek it abuse the grace of God in Christ, and turn it into lasciviousness. They would be saved by Christ, and yet be out of Christ in a fleshly state; whereas God doth free none from condemnation but those that are in Christ, that walk not after the flesh, but after the Spirit; or else they would divide Christ, and take a part of His salvation and leave out the rest; but Christ is not divided (1 Cor. 1:13). They would have their sins forgiven, not that they may walk with God in love, in time to come, but that they may practice their enmity against Him without any fear of punishment. But let them not be deceived, God is not mocked. They understand not what true salvation is, neither were they ever yet thoroughly sensible of their lost estate, and of the great evil of sin; and that which they trust on Christ for is but an imagination of their own brains; and therefore their trusting is gross presumption.

"The Gospel-faith maketh us to come to Christ with a thirsty appetite that we may drink of living water, even of His sanctifying Spirit (John 7:37, 38), and cry out earnestly to Him to save us, not only from Hell, but from sin, saying, 'Teach us to do Thy will; Thy Spirit is good' (Ps. 143:10); 'Turn Thou me, and I shall be turned' (Jer. 31:18); 'Create in me a clean heart, O God, and renew a right spirit within me' (Ps. 51:10). This is the way whereby the doctrine of salvation by grace doth necessitate us to holiness of life, by constraining us to seek for it by faith in Christ, as a substantial part of that 'salvation' which is freely given to us through Christ" (Walter Marshall, 1692).

The above is a much longer quotation than we usually make from others, but we could not abbreviate without losing much of its force. We have given it, not only because it is one of the clearest and strongest statements we have met with, but because it will indicate that the doctrine we are advancing is no novel One of our own, but one which was much insisted upon by the Puritans. Alas, that so few today have any real scriptural apprehension of what Salvation really is; alas that many preachers are substituting an imaginary 'salvation' which is fatally deceiving the great majority of their hearers. Make no mistake upon this point, dear reader, we beg you: if your heart is yet unsanctified, you are still unsaved; and if you pant not after personal holiness, then you are without any real desire for God's salvation.

The Salvation which Christ purchased for His people includes both justification and sanctification. The Lord Jesus saves not only from the guilt and penalty of sin, but from the power and pollution of it. Where there is a genuine longing to be freed from the love of sin, there is a true desire for His salvation; but where there is no practical deliverance from the service of sin, then we are strangers to His saving grace. Christ came here to "Perform the mercy promised to our fathers, and to remember His holy covenant: the oath which He sware to our father Abraham; that He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him all the days of our life" (Luke 1:72-75). It is by this we are to test or measure ourselves: are we serving Him "in holiness and righteousness?" If we are not, we have not been sanctified; and if we are unsanctified, we are none of His.

4. ITS NECESSITY (COMPLETED)

In the first part of our treatment of the necessity of sanctification it was shown that, the making of a sinner holy is indispensable unto his salvation, yea, that sanctification is an integral part of salvation itself. One of the most serious defects hr modern ministry is the ignoring of this basic fact. Of only too many present-day "converts" does it have to be said, "Ephraim is a cake not turned" (Hos. 7:8)-browned underneath, unbaked on the top. Christ is set forth as a fire-escape from Hell, but not as the great Physician to deal with the malady of indwelling sin, and to fit for Heaven. Much is said upon how to obtain forgiveness of sins, but little is preached on how to be cleansed from its pollutions. The necessity for His atoning blood is set forth, but not the indispensability of experimental holiness. Consequently, thousands who mentally assent to the sufficiency of Christ's sacrifice, know nothing about heart purity.

Again; there is a woeful disproportion between the place which is given to faith and the emphasis which the Scriptures give to that obedience which flows from sanctification. It is not only true that "without faith it is impossible to please God" (Heb. 11:6), but it is equally true that without holiness "no man shall see the Lord" (Heb. 12:14). Not only are we told "in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creation" (Gal. 6:15), but it is also written, "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God" (1 Cor. 7:19). It is not for nothing that God has told us, "Godliness is profitable unto all things, having promise of the life that now it, and of that which is to come" (1 Tim. 4:8). Not only is there in all the promises a particular respect unto personal, vital, and practical "godliness," but it is that very godliness which, pre-eminently, gives the saint an especial interest in those promises.

Alas, how many there are today who imagine that if they have "faith ,"it is sure to be well with them at the end, even though they are not holy. Under the pretense of honouring faith, Satan, as an angel of light, has deceived, and is still deceiving, multitudes of souls. But when their "faith" be examined and tested, what is it worth? Nothing at all so far as insuring an entrance into Heaven is concerned: it is a power-less, lifeless, and fruitless thing; it is nothing better than that faith which the demons have (James 2:19). The faith of God's elect is unto "the acknowledgement of the truth which is after godliness" (Titus i :i). Saving faith is a "most holy faith" (Jude 20): it is a faith which "purifieth the heart" (Acts 15:9), it is a faith which "worketh by love" (Gal. 5:6), it is a faith which "overcometh the world" (1 John 5:4), it is a faith which bringeth forth all manner of good works (Heb.11). Let us now enter into detail, and show more specifically wherein lies the necessity for personal holiness.

Our Personal holiness is required by the very nature of God. Holiness is the excellence and honour of the Divine character. God is called "rich in mercy" (Eph. 2:4), but "glorious in holiness" (Ex. 15':II) : His mercy is His treasure, but holiness is His glory. He swears by this perfection: "Once have I sworn by My holiness" (Psa. 89:35). Over thirty times is He called "The Holy One of Israel." This is the superlative perfection for which the angels in Heaven and the spirits of just men made perfect do so much admire God, crying "Holy, holy, holy" (1sa. 6:3; Rev. 4:8). As gold, because it is the most excellent of the metals, is laid over inferior ones, so this Divine excellency is laid upon all connected with Him: His sabbath is "holy" (Ex. 16:33), His sanctuary is "holy" (Ex. 15:13), His name is "holy" (Psa. 99:3), all His works are "holy" (Ps. 145:17). Holiness is the perfection of all His glorious attributes: His power is holy power, His mercy is holy mercy, His wisdom is holy wisdom.\

Now the ineffable purity of the Divine nature is everywhere in the Scriptures made the fundamental reason for the necessity of holiness in us. God makes the holiness of His own nature the ground of His demand for holiness in His people: "For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy" (Lev. 11:4). The same fundamental principle is transferred to the Gospel, "But as He which hath called you is holy, so be ye holy in all manner of behaviour; because it is written, Be ye holy, for I am holy" (1 Pet. 1 :15, 16). Thus God plainly lets us know that His nature is such as, unless we be sanctified, there can be no intercourse between Him and us. "For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy" (Lev. 11:45). Without personal holiness the relationship cannot be maintained that He should be our God and we should be His people.

God is "of purer eyes than to behold evil, and canst not look on iniquity" (Hab. 1:13). Such is the infinite purity of His nature, that God cannot take any pleasure in lawless rebels, filthy sinners, the workers of iniquity. Joshua told the people plainly that if they continued in their sins, they could not serve the Lord, "for He is a holy God" (Joshua 24:19). All the service of unholy people toward such a God is utterly lost and thrown away, because it is 'entirely inconsistent with His nature to accept of it. The apostle Paul reasons in the same manner when he says, "Let us have grace whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire" (Heb. 12:28,29). He lays his argument for the necessity of grace and holiness in the worship of God from the consideration of the holiness of His nature, which, as a consuming fire will devour that which is unsuited unto and inconsistent with it.

He who resolveth not to be holy must seek another god to worship and serve, for with the God of Scripture he will never find acceptance. The heathen of old realized this, and liking Dot to retain the knowledge of the true God in their hearts and minds (Rom. 1:28), and resolving to give up themselves unto all filthiness with greediness, they stifled their notions of the Divine Being and invented such "gods" to themselves, as were unclean and wicked, that they might freely conform unto and serve them with satisfaction. God Himself declares that men of corrupt lives have some secret hopes that He is not holy: "Thou thoughtest that I was altogether such an one as thyself: but I will reprove thee" (Psa. 50:21). Others, today, while professing to believe in God's holiness, have such false ideas of His grace and mercy that they suppose He will accept them though they are unholy.

"Be ye holy, for I am holy." Why? Because herein consists our conformity to God. We were originally created in the image and likeness of God, and that, for the substance of it, was holiness-therein consisted the privilege, blessedness, preeminence of man over all the lower creatures. Wherefore, without this conformity unto God, with the impress of His image and likeness upon the soul, we cannot stand in that relation unto God which was designed us in our creation. This we lost by the entrance of sin, and if there be not a way for us to acquire it again, we shall forever come short of the glory of God and the end of our creation. Now this is done by our be-coming holy, for therein consists the renovation of God's image in us (Eph. 4:22-24 and cf. Col. 3:10). It is utterly vain for any man to expect an interest in God, while he does not earnestly endeavor after conformity to Him.

To be sanctified is just as requisite as to be justified. He that thinks to come to enjoyment of God without holiness, makes Him an unholy God, and puts the highest indignity imaginable upon Him. There is no other alternative: we must either leave our sins, or our God. We may as easily reconcile Heaven and Hell, as easily take away all difference between light and darkness, good and evil, as procure acceptance for unholy persons with God. While it be true that our interest in God is not built upon our holiness, it is equally true that we have none without it. Many have greatly erred in concluding that, because piety and obedience are not meritorious, they can get to Heaven without them. The free grace of God towards sinners by Jesus Christ by no means renders holiness needless and useless. Christ is not the minister of sin, but the Main-tamer of God's glory. He has not purchased for His people security in sin, but salvation from sin.

According to our growth in likeness unto God are our approaches unto glory. Each day both writer and reader is drawing nearer the end of his earthly course, [A. W. Pink finished his earthy course on July 15, 1952] and we do greatly deceive ourselves if we imagine that we are drawing nearer to Heaven, while following those courses which lead only to Hell. We are woefully deluded if we suppose that we are journeying towards glory, and yet are not growing in grace. The believer's glory, subjectively considered, will be his likeness to Christ (1 John 3:2), and it is the very height of folly for any to think that they shall love hereafter what now they hate. There is no other way of growing in the likeness of God but in holiness: thereby alone are we "changed into the same image from glory to glory" (2 Cor. 3:18)-that is, from one degree of glorious grace to another, until by one last great change shall issue all grace and holiness in eternal glory.

But is not God ready to pardon and receive the greatest and vilest sinner who comes unto Him by Christ? Is not His mercy so great and His grace so free that He will do so apart from any consideration of worth or righteousness of their own? If so, why insist so much on the indispensability of holiness? 'This objection, though thousands of years old, is still made. If men must be holy, then carnal reasoners can see no need of grace: and they cannot see how God is gracious if men perish because they are unholy. Nothing seems more reasonable to carnal minds than that we may live in sin because grace has abounded. This is met by the apostle in Rom. 6:1, where he subjoins the reasons why, notwithstanding the superaboundings of grace in Christ, there is an indispensable necessity why all believers should be holy. Without the necessity of holiness in us, grace would be disgraced. Note how when He proclaimed His name "gracious and merciful," the Lord at once added, "and will by no means clear the guilty" i.e. those who go on in their sins without regard unto obedience.

2. Our personal holiness is required by the commands of God. Not only is this so under the covenant of works, but the same is inseparably annexed under the covenant of grace. No relaxation unto the duty of holiness is granted by the Gospel, nor any indulgence unto the least sin. The Gospel is no less holy than the Law, for both proceeded from the Holy One; and though provision be made for the pardon of a multitude of sins and for the acceptance of the Christian's imperfect obedience, yet the standard of righteousness is not lowered, for there is no abatement given by the Gospel unto any duty of holiness nor any license unto the least sin. The difference between those covenants is twofold: under that of works, all the duties of holiness were required as our righteousness before God, that we might be justified thereby (Rom 10:5)-not so under grace; no allowance was made for the least degree of failure (James 2:10)-but, now, through the mediation of Christ, justice and mercy are joined together.

Under the Gospel commands for universal holiness, respect is required unto three things. First, unto the authority of Him who gives them. Authority is that which obligates unto obedience: see Mal. 1:6. Now He who commands us to be holy is our sovereign Lawgiver, with absolute right to prescribe that which He pleases, and therefore a non-compliance is a despising of the Divine Legislator. To be under God's command to be holy, and then not to sincerely and earnestly endeavour always and in all things so to be, is to reject His sovereign authority over us, and to live in defiance of Him. No better than that is the state of every one who does not make the pursuit of holiness his daily and chief concern. Forgetfulness of this, or failure to heed it as we ought, is the chief reason of our careless walking. Our great safeguard is to keep our hearts and minds under a sense of the sovereign authority of God in his commands.

Second, we must keep before our minds the power of Him who commands us to be holy. "There is one Lawgiver who is able to save and to destroy" (James 4:12). God's commanding authority is accompanied with such power that He will eternally reward the obedient and eternally punish the disobedient. The commands of God are accompanied with promises of eternal bliss on the one hand, and of eternal misery on the other; and this will most certainly befall us according as we shall be found holy or unholy. Herein is to be seen a further reason for the indispensable necessity of our being holy: if we are not, then a holy and all-powerful God will damn us. A due respect unto God's promises and threatenings is a principal 1iart of spiritual liberty: "I am the almighty God: walk before Me, and be thou perfect" (Gen. 17:1): the way to walk up-rightly is to ever bear in mind that He who requires it of us is Almighty God, under whose eyes we are continually. If, then, we value our souls, let us seek grace to act accordingly.

Third, respect is to be had unto the infinite wisdom and goodness of God. In His commands God not only maintains His sovereign authority over us, but also exhibits His righteousness and love. His commands are not the arbitrary edicts of a capricious despot, but the wise decrees of One who has our good at heart. His commands "are not grievous" (1 John 5:3): they are not tyrannical restraints- of our liberty, but are just, wholesome, and highly beneficial. It is to our great ad-vantage to comply with them; it is for our happiness, both now and hereafter, that we obey them. They are a heavy bur-den only unto those who desire to be the slaves of sin and Satan: they are easy and pleasant unto all who walk with God. Love for God carries with it a desire to please Him, and from Christ may be obtained that grace which will assist us thereto- but of this, more later, D. V.

Our personal holiness is required by the Mediation of Christ. One principal end of the design of God in sending His Son into the world was to recover us unto that state of holiness which we had lost: "For this purpose the Son of God was manifested, that He might destroy the works of the Devil" (1 John 3:8). Among the principal of the works of the Devil was the infecting of our natures and persons with a principle of sin and enmity against God, and that evil work is not destroyed but by the introduction of a principle of holiness and obedience. The image of God in us was defaced by sin; the restoration of that image was one of the main purposes of Christ's mediation. Christ's great and ultimate design was to living His people unto the enjoyment of God to His eternal glory, and this can only be by grace and holiness, by which we Ire made "meet for the inheritance of the saints in light."

Now the exercise of Christ's mediation is discharged under His threefold office. As to His priestly, the immediate effects Were the making of satisfaction and reconciliation, but the mediate effects are our justification and sanctification: "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2 :14)-no unholy people, then, have any sure evidence of an interest in Christ's sacrifice. As to His prophetic office, this consists in His revelation to us of God's love and will: to make God known and to bring us into subjection unto Him. At the very beginning of His prophetic ministry we find Christ restoring the Law to its original purity-purging it from the corruptions of the Jews: Matt. 5. As to His kingly office, He subdues our lusts and supplies power for obedience. It is by these things we are to test ourselves. To live in known and allowed sin, and yet expect to be saved by Christ is the master deception of Satan.

From which of Christ's offices do I expect advantage? Is it from His priestly? Then has His blood cleansed me? Have I been made holy thereby? Have I been redeemed out of the world by it? Am I by it dedicated to God and His service? Is it from His prophetic office? Then have I effectually learned of Him to "deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world?" (Titus 2:12). Has He instructed me unto sincerity in all my ways, in all my dealings with God and men? Is it from His Kingly office? Then does He actually rule in me and over me? Has He delivered me from the power of Satan and caused me to take His yoke upon me? Has His sceptre broken the dominion of sin in me? Am I a loyal subject of His kingdom? If not, I have no rightful claim to a personal interest in His sacrifice. Christ died to procure holiness, not to secure an indulgence for unholiness.

Our personal holiness is required in order to the glory of Christ. If we are indeed His disciples, He has bought us with a price, and we are "not our own," but His, and that to glorify Him in soul and body because they are His: 1 Cor. 6:19, 20. He died for us that we should not henceforth live unto ourselves, but unto Him who redeemed us at such fearful cost. How, then, are we to do this? In our holiness consists the principal part of that revenue of honour which the Lord Jesus requires and expects from His disciples in this world. Nothing glorifies Him so much as our obedience; nothing is a greater grief and reproach to Him than our disobedience. We are to witness before the world unto the holiness of His life, the heavenliness of His doctrine, the preciousness of His death, by a daily walk which "shows forth HIS praises" (1 Peter 2:9). This is absolutely necessary if we are to glorify Him in this scene of His rejection.

Nothing short of the life of Christ is our example: this is what the Christian is called to "follow." It is the life of Christ which it is his duty to express in his own, and he who takes up Christianity on any other terms woefully deceives his soul. No more effectual reproach can be cast upon the blessed name of the Lord Jesus than for His professing people to follow the lusts of the flesh, be conformed to this world, and heed the behests of Satan. We can only bear witness for the Saviour as we make His doctrine our rule, His glory our concern, His example our practice. Christ is honoured not by wordy expressions, but by a holy conversation. Nothing has done more to bring the Gospel of Christ into reproach than the wicked lives of those who bear His name. If I am not living a holy and obedient life this shows that I am not "for" Christ, but against Him. (N. B. Much in this article is a condensation of John Owen on the same subject, Vol. 3, of his works.)

5. ITS PROBLEMS

It should hardly be necessary for us to explain that when speaking of the problem of sanctification we refer not to such as unto God, but rather as it appears unto our feeble perceptions. But in these days it is not wise to take anything for granted, for not only are there some ready to make a man an offender for a word, if he fails to express himself to their satisfaction, but there are others who need to have the simplest terms defined unto them. No, it would be blasphemy to affirm that sanctification, or anything else, ever presented any problem to the great Jehovah: Omniscience can never be confronted with any difficulty, still less an emergency. But to the Christian's finite under-standing, deranged as it has been by sin, the problem of Holiness is a very real and actual one; far more perplexing, we may add, than that presented by the subject of justification.

There are various subsidiary difficulties in sanctification, as we intimated in the fourth and fifth paragraphs of the Introductory article, such as whether sanctification itself be a quality or a position, whether it be legal or experimental, whether it be absolute or progressive; all of which need to be cleared up in any satisfactory treatment of this theme. But far more intricate is the problem itself of how one who is a moral leper can be fit to worship in the Sanctuary of God. Strange to say this problem is the acutest unto those who are the most spiritual. Self-righteous Pharisees and self-satisfied Laodiceans are in no wise troubled over the matter. Antinomians cut the knot (instead of untying it) and deny all difficulty, by asserting that the holiness of Christ is imputed to us. But those who realize God requires personal holiness, yet are conscious of their own filthiness, are deeply concerned thereupon.

Things are now, generally, at such a low ebb, that some of our readers may be surprised to find us making any reference at all to the problem of sanctification. In most places, today, either the doctrine taught is so inadequate and powerless, or the practice maintained is so defective, that few are likely to be exercised in conscience over the nature of that holiness without which none shall see the Lord. The claims of God are now so whittled down, the exalted standard which Scripture sets forth is so disregarded, heart purity (in which vital godliness so largely consists) is so little emphasized, that it is rare to find any concerned about their personal state. If there be some preachers zealously warning against the worthlessness of good works to save where there be no faith in Christ, there are far more who earnestly cry up an empty faith, which is unaccompanied by personal holiness and obedience.

Such a low standard of spiritual living now prevails, that comparatively few of the Lord's own people have any clear or disturbing conceptions of how far, far short they come of measuring up to the holy model which God has set before us in His Word. Such feeble and faulty ideals of Christian living now prevail that those who are preserved from the grosser evils which even the world condemns, are "at ease in Zion." So little is the fear of God upon souls, so faintly are the majority of professing Christians conscious of the plague of their own hearts, that in most quarters to speak about the problem of sanctification, would be talking in an unknown tongue. A fearful miasma has settled down upon nine-tenths of Christendom, deadening the senses, blunting spiritual perceptions, paralyzing endeavour after deeper personal piety, till almost anything is regarded as being acceptable unto God.

On the other hand, there is no doubt that some of us have intensified the problem, by creating for ourselves additional and needless difficulties, through erroneous ideas of what sanctification is or what it involves in this life. The writer has been personally acquainted with more than one who was in abject despair through failing-after the most earnest and resolute efforts-to attain unto a state which false teachers had told them was attainable in this life, and who terminated their mortal wretchedness by committing suicide; and it has long been a wonder to him that thousands more who heed such teachers do not act likewise. There is no need to multiply difficulties: scriptural sanctification is neither the eradication of sin, the purification of the carnal nature, nor even the partial putting to sleep of the "flesh"; still less does it secure an exemption from the attacks and harassments of Satan.

Yet, on the other side, we must not minimize the problem, and reduce it to such simple proportions that we suppose a complete solution thereto is provided by merely affirming that Christ is our sanctification, and in himself the believing sinner remains unchanged to the end of his earthly course. If we die unholy in ourselves, then we are most assuredly lost for eternity, for only the "pure in heart" shall ever see God (Matt. 5:8). What that purity of heart is, and how it is to be obtained, is the very real problem which sanctification raises. It is at the heart God looks (1 Sam. 16:7), and it is with the heart we need to be most concerned, for "out of it are the issues of life" (Prov. 4:23). The severest woes were pronounced by Christ upon men not because their external conduct was foul, but because within they were "full of dead bones, and all uncleanness" (Matt. 23:27).

That personal holiness is absolutely essential for an entrance into Heaven was shown at length in our last chapter, and that what men regard as the lesser pollutions of sin just as effectually exclude from the kingdom of God as do the most heinous crimes, is clear from 1 Cor. 6:9, 10. The question which forces itself upon us is, How shall men be sanctified so as to suit an infinitely pure God? That we must be justified before we can stand before a righteous God is no more obvious than that it is necessary that we must be sanctified so as to live in the presence of a holy God. But man is utterly without holiness; yea, he is impure, foul, filthy. The testimony of Scripture on this point is plain and full. "They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from haven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy" (Ps. 14:1-3).

The testimony of Scripture is that all men are vile and polluted; that they are, root and branch, source and stream, heart and life, not only disobedient, but unholy, and therefore unfit for God's presence. The Lord Jesus who knew what was in man, makes this clear enough when, revealing with His own light that loathsome den, the human heart, He says, "Out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil thing come from within" (Mark 7:21-23). Nor must we forget that the confession of saints concerning themselves has always corresponded to God's testimony. David says, "Behold, I was shapen in iniquity, and in sin did my mother conceive me" (Ps. 51). Job declared, "Behold I am vile; I abhor myself." Isaiah cried out, "Woe is me, for I am undone; because I am a man of unclean lips.., for mine eyes have seen the King, the Lord of hosts."

But the most remarkable confession of this absolute vileness is contained in an acknowledgment by the Old Testament church-a sentence which has been taken up by all believers as exactly expressing what they all have to say of their condition by nature: "But we are all as an unclean thing, and all our righteousnesses are as filthy rags" (Isa. 64:6). Strong language indeed is that, yet not one whit too strong to depict the mud and mire into which the Fall has brought us. If, then, when considering the doctrine of justification we found it appropriate-in view of man's self-will, lawlessness, and disobedience-to ask, "How shall a man be just with God? " it is no less so now we are contemplating the doctrine of sanctification to inquire-in view of man's uncleanness and filthiness-"Who shall bring a clean thing out of an unclean?" (Job 14:4).

We have no more power to make ourselves holy than we have to unmake or unbeing ourselves; we are no more able to cleanse our hearts, than we are to command or direct the winds. Sin in dominion is the "plague" of the heart (1 Kings 8:38), and as no disease is so deadly as the plague, so there is no plague so deadly as that of the heart. "Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil" (Jer. 13:23). The proud cannot make himself humble; the carnal cannot force himself to become spiritual; the earthly man can no more transform himself into a heavenly man than he can make the sun go backward or the earth fly upward. Sanctification is a work altogether above the powers of human nature: alas that this is so little realized today.

Even among those preachers who desire to be regarded as orthodox, who do not deny the Fall as a historical fact, few among them perceive the dire effects and extent thereof. "Bruised by the fall," as one popular hymn puts it, states the truth far too mildly; yea, entirely misstates it. Through the breach of the first covenant all men have lost the image of God, and now bear the image of the Devil (John 8:44). The whole of their faculties are so depraved that they can neither think (2 Cor. 3:5), speak, nor do anything truly good and acceptable unto God. They are by birth, altogether unholy, unclean, loathsome and abominable in nature, heart, and life; and it is altogether beyond their power to change themselves.

Not only so, but the curse of the law lying upon them has severed all spiritual relation between God and them, cutting off all communion and communication with Heaven. The driving from the Garden of Eden of our first parents and the establishment of the cherubim with the flaming sword at its entrance, denoted that in point of justice they were barred from all sanctifying influences reaching them-that being the greatest benefit man is capable of, as assimilating him to God Himself or rendering him like Him. The curse has fixed a gulf between God and fallen creatures, so that sanctifying influences cannot pass from Him unto them, any more than their unholy desires and prayers can pass unto Him. It is written, "The sacrifice of the wicked is an abomination unto the Lord" (Prov. 15:8). And again, "The thoughts of the wicked are an abomination to the Lord" (v.26).

It has, then, been rightly said that our sanctification "is no less a mystery than our justification" (T. Boston). As the depravity of human nature has always been so manifest that it could not escape notice even in the world, so in all ages men have, been seeking to discover a remedy for the same, and have supposed a cure could be achieved by a right use of their rational, faculties. But the outcome has always been, at best, but an outward show and semblance of sanctification, going under the tame of "moral virtue." But so far is that from meeting the requirements of Him who is Light, that men themselves, once their eyes are (in any measure) anointed with heavenly eye salve, perceive their moral virtue to be as "filthy rags," a menstrous cloth. Until men are regenerate and act from a principle of grace in the heart, all their actions are but imitations of real obedience and piety, as an ape would mimic a man.

It is a common error of those that are unregenerate to seek to reform their conduct without any realization that their state must be changed before their lives can possibly be changed from sin to righteousness. The tree itself must be made good, before its fruit can possibly be good. As well attempt to make a watch go, whose mainspring is broken, by washing its face and polishing its back, as for one under the curse of God to produce any works acceptable to Him. That was the great mistake Nicodemus laboured under: he supposed that teaching was all he needed, so that he might adjust his walk to the acceptance of Heaven. But to him the Lord Jesus declared, "Marvel not that I said unto thee, Ye must be born again" (John 3:7): that was only another way of saying, Nicodemus, you cannot perform spiritual works before you possess a spiritual nature and a spiritual nature cannot be had until you are born again.

Multitudes have laboured with great earnestness to subdue their evil propensities, and have struggled long and hard to bring their inward thoughts and affections into conformity with the law of God. They have sought to abstain from all sins, and to perform every known duty. They have been so devout and intent that they have undermined their health, and were so fervent in their zeal that they were ready to kill their bodies with fastings and mascerations, if only they might kill their sinful lusts. They were strongly convinced that holiness was absolutely necessary unto salvation, and were so deeply affected with the terrors of damnation, as to forsake the world and shut themselves up in convents and monasteries; yet all the while ignorant of the mystery of sanctification-that a new state must precede a new life.

It is positively asserted by Divine inspiration that, "They that are in the flesh cannot please God" (Rom. 8:8). Alas, how few understand the meaning of those words "in the flesh;" how many suppose they only signify, to be inordinately addicted to the baser passions. Whereas, to be "in the flesh" is to be in a state of nature-fallen, depraved, alienated from the life of God. To be "in the flesh" is not simply being a personal transgressor of God's holy law, but is the cause of all sinfulness and sinning. The "flesh" is the very nature of man as corrupted by the fall of Adam, and propagated from him to us in that corrupt state by natural generation. To be "in the flesh" is also being in complete subjection to the power of the Devil, who is the certain conqueror of all who attempt to fight him in their own strength or with his own weapons. The flesh can no more he brought to holiness by man's most vehement endeavours, than he can bring a dead carcass to life by chafing and rubbing it.

The varied elements which entered into the problem of Justification were: God's law requires from us perfect obedience to its statutes; this we have utterly failed to render; we are therefore under the condemnation and curse of the law; the Judge Himself is inflexibly just, and will by no means clear the guilty: how, then, can men be shown mercy without justice being flouted? The elements which enter into the problem of Sanctification are: the law requires inward as well as outward conformity to it: but we are born into this world with a nature that is totally depraved, and can by no means be brought into subjection to the law (Rom. 8:7). God Himself is ineffably pure, how then can a moral leper be admitted into His presence? We are utterly without holiness, and can no more make ourselves holy than the Ethiopian can change his skin. Even though a holy nature be imparted by regeneration, how can one with the flesh, unchanged, within him, draw near as a worshipper unto the Heavenly Sanctuary? How can I as a person possibly profess myself as holy, while conscious that I am full of sin? How can I honestly profess to have a "pure heart," while realizing a sea of corruption still rages within me? If my state must be changed before anything in my life is acceptable to God, what I possibly do?-I cannot unmake myself. If I know that polluted and vile, and utterly unsuited unto the thrice holy how much less can He regard me as fit for His presence?

6. ITS SOLUTION

In connection with the grand truth of sanctification there is both a mystery and a problem: the former relates to the unregenerate; the latter is what exercises so deeply the regenerate. That which is hidden from the understanding of the natural man is, why his best performances are unacceptable unto God, no matter how earnestly and devoutly they be done. Even though he be informed that the tree must be made good if its fruit is to be wholesome, in other words, that his very state and nature must first be made acceptable unto God before any of his works can be so, he has not the remotest idea of how this is to be accomplished. But that which perplexes the spiritual man is, how one who is still full of sin may justly regard his state and nature as being acceptable unto God, and how one who is a mass of corruption within can honestly claim to be holy. As the Lord is pleased to enable we will consider each in turn.

The natural man is quite ignorant of the mystery of sanctification.

Though he may-under the spur of conscience, the fear of Hell, or from desire to go to Heaven-be very diligent in seeking to conquer the activities of indwelling sin and exceedingly zealous in performing every known duty, yet he is quite in the dark as to why his state must be changed before his actions ran be acceptable unto God. That upon which he is unenlightened is, that it is not the matter which makes a work good and pleasing to God, but the principles from which that work proceeds. It is true that the conscience of the natural man distinguishes between good and evil, and religious instruction may educate him to do much which is right and avoid much that is wrong; nevertheless, his actions are not done out of gratitude and in a spirit of loving obedience, but out of fear and from a servile spirit; and therefore are they like fruit ripened by art and forced in the hothouse, rather than normally by the genial rays of the sun.

"Now the end (design) of the commandment (or law) is love out of a pure heart, and a good conscience, and faith unfeigned" (I Tim. 1:5). Nothing less than this will meet the Divine requirements. Only those actions are pleasing to God which have respect unto His commandment, which proceed from gratitude unto Him for His goodness, and where faith has respect unto His promised acceptance and blessing. No works are approved of Heaven except they possess these qualities. A sense of duty must sway the conscience, disinterested affection must move the heart, and faith in exercise must direct the actions. Hence, should I be asked why I do thus and so? the answer should be, Because God has commanded it. And if it be further enquired, And why such earnestness and affection? the answer ought to be, Because God requires my best, and I desire to honour Him with the same. Obedience respects God's authority; love, His kindness; faith, His bounty or reward.

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). This must be our design-the glory of God-if our actions are to meet with His approval. Whether it be the discharge of our temporal duties, the performing of deeds of charity and kindness, or acts of piety and devotion, they must be executed with this aim: that God may be honored by our conformity to His revealed will. The natural man, when in sore straits, will cry fervently unto God, but it is only that his wants be supplied. Many will contribute liberally of their means to the relief of sufferers, but it is to be seen of men" (Matt. 6:2). People are religious on the Sabbath and attend public worship, but it is either to satisfy an uneasy conscience or in the hope of earning Heaven thereby.

From what has been said above it should be clear that the best deeds of the unregenerate fall far short of the Divine requirements. The actions of the natural man cannot receive the approbation of Heaven, because God is neither the beginning nor the end of them: love for Him is not their spring, glorifying Him is not their aim. Instead, they issue from the workings of corrupt self, and they have in view only the advancement of self. Nor can it be otherwise. Water will not rise above its own level, or flow uphill. A pure stream cannot issue from an impure fountain. "That which is born of the flesh is flesh" (John 3 :6), and will never be anything but flesh: educate, refine, religionize the flesh all we may, it can never become spirit. The man himself must be sanctified, before his actions are purified.

But how shall men be sanctified so as to be suited unto the presence of an infinitely pure God? By nature they are utterly without holiness: they are "corrupt, filthy, an unclean thing." They have no more power to make themselves holy than they have to create a world. We could tame a tiger from the jungle far more easily than we could our lusts. We might empty the ocean more quickly than we could banish pride from our souls. We might melt marble more readily than our hard hearts. We might purge the sea of salt more easily than we could our beings of sin. "For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord God" (Jer. 2:22).

Why "when we were in our best condition by nature, when we were in the state of original holiness, when we were in Adam vested with the image of God, we preserved it not. How much less likely then, is it, that now, in the state of lapsed and depraved nature, it is in our power to restore ourselves, to reintroduce the image of God into our souls, and that in a far more eminent manner than it was at first created by God? What needed all that contrivance of infinite wisdom and grace for the reparation of our nature by Jesus Christ, if holiness, wherein it doth consist, be in our power, and educed out of the natural faculties of our souls? There can be no more fond imagination befall the minds of men, than that defiled nature is able to cleanse itself, or depraved nature to rectify itself, or we, who have lost that image of God which He created in us, and with us, should create it again in ourselves by our own endeavours" (John Owen).

Yet, let it be pointed out that this impotency to measure up to the requirements of God is no mere innocent infirmity, but a highly culpable thing, which greatly aggravates our vileness and adds to our guilt. Our inability to measure up to the standard of personal piety which God has appointed, lies not in a lack of executive power or the needful faculties, but in the want of a willing mind and a ready heart to practice true holiness. If men in a natural state had a hearty love and liking to true holiness, and a fervent and sincere endeavour to practice it, and yet failed in the event, then they might under some pretence plead for this excuse (as many do), that they are compelled to sin by an inevitable necessity. But the fact is that man's impotency lies in his own obstinacy-"Ye will not come to Me" (John 5:40) said the Lord Jesus.

Inability to pay a debt does not excuse a debtor who has recklessly squandered his estate; nor does drunkenness excuse the mad or violent actions of a drunkard, but rather aggravates his crime. God has not lost His right to command, even though man through his wickedness has lost his power to obey. Because the flesh "lusteth against the Spirit" (Gal. 5:17), that is far from an extenuation for not being in subjection to Him. Because "every one that doeth evil hateth the light," that is far from justifying them because they "loved darkness" (John 3:19, 20); yea, as the Saviour there so plainly and solemnly states, it only serves to heighten their criminality-"This is the condemnation." Then "How much more abominable and filthy is man, which drinketh iniquity like water?" (Job 15:16) that cannot practice holiness because he will not.

It is because men do not make a right use of their faculties that they are justly condemned. The soul in an unsanctified person is not dead, but is a living and acting principle; and therefore it is able to understand, desire, will, reason, and improve its opportunities, or redeem the time. Though the natural man is unable to work grace in his own heart, yet he is able to attend and wait upon the means of grace. An unsanctified person may as well go to hear a sermon as attend a theatre: he has the same eyes for reading the Scriptures as the newspaper or a novel: he may as well associate himself with those who fear an oath, as with those who delight to blaspheme that Name at which all should tremble. In the day of judgment unsanctified persons will be damned not for cannots, but for will not:.

Men complain that they cannot purify themselves, that they cannot cease from sin, that they cannot repent, that they cannot believe in Christ, that they cannot live a holy life. But if only they were honest, if they were duly humbled, if they sincerely grieved over the awful hold which sin has obtained upon them, they would fly to the throne of grace, they would cry unto God day and night for Him to break the chains which bind them, deliver them from the power of Satan and translate them into the kingdom of His dear Son. If they were but sincere in their complaint of inability, they would go to God and beg Him to sprinkle clean water upon them, put His Spirit within them, and give them a new heart, so that they might walk in His statutes and keep His judgments (Ezek. 36:25-28). And it is just because they will not, that their blood justly lies upon their own heads.

"Cleanse your hands, ye sinners; and purify your hearts, ye double-minded' (James 4:8). Outward separation from that which is evil and polluting is not sufficient: purity of heart is also indispensable. "Behold, Thou desirest truth in the inward parts" (Psa. 51:6). The Divine law not only prohibits stealing, but also insists "Thou shall not covet," which is a lusting of our souls rather than an external act. Holiness of nature is required by the law, for how else shall a man love the Lord his God with all his heart, soul, mind, and strength, and his neighbour as himself? God is essentially holy by nature, and nothing can be so contrary to Him as an unholy nature. Nothing can be so contrary as opposite natures. How can a wolf and a lamb, or vulture and a dove, dwell together? "What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?" (2 Cor. 6:14, 15).

How, then, is this mystery cleared up? By what method, or in what way, have the sanctified become blest with a nature which makes them meet for the ineffable presence of God? By what process does the evil tree become good, so that its fruit is wholesome and acceptable? Obviously, we cannot here supply the full answer to these questions, or we should be anticipating too much that we desire to bring out in later chapters. But we will endeavor to now indicate, at least, the direction in which and the lines along which this great mystery is cleared-lines which most assuredly would never have entered our hearts and minds to so much as conceive; but which once they are viewed by anointed eyes, are seen to be Divine and satisfying. The Lord graciously assist us to steer clear of the rocks of error and guide us into the clear and refreshing waters of the truth.

As we have shown, it was quite impossible-though it was their bounden duty-for those whom God sanctifies to personally answer the requirements of His holy law: "Who can say, I have made my heart clean, I am pure from sin?" (Prov. 20:9). Wherefore, for the satisfaction of the law, which requires absolute purity of nature, it was settled as one of the articles in the Everlasting Covenant, that Christ, the Representative of all who would be sanctified, should be a Man of an untainted and perfectly pure nature, which fully met the requirements of the law: "For such an High Priest became us-holy, harmless, undefiled, separate from sinners" (Heb. 7:26). The meeting of that requirement necessitated two things: first, that the Head of His people should be born with a holy human nature; second, that He should retain that holiness of nature inviolate unto the end. Let us consider, briefly, each of these separately.

There was a holy nature given to Adam as the Root of mankind, to be kept by him and transmitted to his posterity by natural generation. Upon that ground the law requires all men to be born holy, and pronounces them unclean and "children of wrath" (Eph. 2:3) in the contrary. But how can this demand be met by those who are born in sin? They cannot enter again into their mother's womb, and be born a second time without sin. Even so, the law will not abate its demand. Wherefore it was provided that Christ, the last Adam, should, as the Representative and Root of His spiritual seed, be born perfectly holy; that whereas they brought a sinful nature into the world with them, He should be born "that holy thing" (Luke I :35). Consequently, in the reckoning of the law all believers are born holy in the last Adam. They are said to be "circumcised" by the circumcision of Christ (Col. 2:11), and circumcision necessarily presupposes birth!

But more was required. It was necessary that the Second Man should preserve His holy nature free from all spot or defilement, as He passed through this world of sin. The law not only demands holiness of nature, but also that the purity and integrity of that nature be preserved. Wherefore to satisfy this "demand," it was provided that the believers' federal Head should preserve His ineffable purity unstained. "He shall not fail" (Isa. 42 :4). The first man did fail: the fine gold soon became dim: the holiness of his nature was quickly extinguished by sin. But the Second Man failed not: neither man nor devil could corrupt Him. He preserved the holiness of His nature unstained, even to the end of His life. And so of His sanctified, viewing them in Himself, He declares, "Thou art all fair, My love; there is no spot in thee" (Song of 5. 4:7).

But while that completely meets the judicial side, satisfying the demands of the law, something more was yet required to satisfy the heart of God and meet the experimental needs of His people. In view of their being actually defiled in Adam when he sinned, they are defiled in their own persons so that not only is his guilt imputed to them, but his corruption is imparted to them in the nature they have received from him by generation. Therefore, not only were the elect legally born holy in Christ their Head, but from Him they also receive a holy nature: it is written, "The first man Adam was made a living soul; the last Adam was made a quickening Spirit" (1 Cor. 15:45). This is accomplished by that gracious and supernatural working of the third person in the Godhead, whereby the elect are vitally united to their head so that "he that is joined unto the Lord is one spirit" (1 Cor. 6:17).

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Cor. 5:17). Our being united to Christ, through the Spirit, by faith, makes us partakers of the same spiritual and holy nature with Him, as really and as actually as Eve (type of the Church) was made of one nature with Adam, being bone of his bone and flesh of his flesh. Because believers are united to Christ the Holy One, they are "sanctified in Christ Jesus" (1 Cor. 1:2). The believer being one with Christ is made "a new creature," because He is such a Stock as changes the graft into its own nature: "If the Root be holy, so are the branches" (Rom. 11:16). The same Spirit which Christ received "without measure" (John 3:34) is communicated to the members of His body, so that it can be said, "Of His fullness have all we received, and grace for grace" (John 1:16). Being united to Christ by faith, and through the communication of the quickening Spirit from Christ unto him, the believer is thereupon not only justified and reconciled to God, but sanctified, made meet for the inheritance of the saints in light, and made an heir of God.

7. ITS SOLUTION (COMPLETED)

At the beginning of the former chapter it was pointed out that in connection with the grand truth of sanctification there is both a mystery and a problem: the former relating to the unregenerate, the latter causing concern to the regenerate. That which is hidden from the knowledge of the natural man is, why his best works are unacceptable to God. Tell him that all his actions-no matter how carefully and conscientiously, diligently and devoutly, executed-are rejected by God, and that is something entirely above the reach of his understanding. He knows not that his breaking of the law in Adam has brought in a breach between himself and God, so that while that breach remains, the favour of God cannot flow out of him, nor his prayers or offerings pass in to God. The Lord will no more receive anything at the hands of the natural man than He would have respect unto the offering of Cain (Gen. 4). And had He left all men in their natural estate, this would have held true of the whole race until the end of time.

Inasmuch as all men were given a holy nature-created in the image and likeness of God-in their representative and root, to be transmitted to them by him, before the law was given to Adam, it follows that the law requires a holy nature from each of us, and pronounces a curse wherever it finds the opposite. Though we are actually born into this world in a state of corruption and filth (Ezek. 16:3-6, etc.), yet the law will not abate its just demands upon us. In consequence of the sin which indwells us-which is so much a part and parcel of ourselves that everything we do is defiled thereby-we are thoroughly unable to render unto the law that obedience which it requires; for while we are alienated from the life of God, it is impossible that any outward acts of compliance with the law's statutes can proceed from those principles which it alone can approve of, namely, disinterested love and faith unfeigned. Consequently, the state of the natural man, considered in himself, is entirely beyond hope.

The provision made by the manifold wisdom and sovereign grace of God to meet the desperate needs of His people was stipulated for in terms of the Everlasting Covenant. There it was agreed upon by the Eternal Three that the Mediator should be the Son of man, yet, that His humanity should be not only entirely free from every taint of original sin, but should be purer than that of Adam's even when his Creator pronounced him "very good." This was accomplished by the supernatural operation of the Holy Spirit in the virgin birth, and by the Son of God taking into personal union with Himself "that holy thing" which was to be born of Mary. Inasmuch as Christ, the God-man Mediator, entered this world not as a private Person, but as a public, as the Representative and Head of God's elect, in the reckoning of the law they were born holy in their Surety and Sponsor, and so fully measure up to its requirements. Christ and His mystical body have never been viewed apart by the law.

But this, unspeakably blessed though it be, was not all. A perfect legal standing only met half of the need of God's elect: in addition, their state must be made to accord with their standing. This also has been provided for by the measureless love of the God of all grace. He so ordered that, just as the guilt of Adam was imputed to all for whom He acted, so the righteousness of Christ should be imputed to all for whom He transacted: and, that just as spiritual death-with all its corrupting effects-should be transmitted by Adam to all his posterity, so the spiritual life of Christ-with all its gracious influences- should be communicated to all His seed. As they received a sinful and impure nature from their natural head, so the sanctified receive a sinless and pure nature from their spiritual Head. Consequently, as they have borne the image of the earthy, so they shall bear the image of the heavenly.

Some of our readers may, perhaps, conclude that all difficulty in connection with this aspect of our subject has now been of, but a little reflection on the part of the believer soon remind him that the most perplexing point of all has yet to be cleared up. Though it be true that every essential requirement of the law has been met for the sanctified by their glorious Head, so that the law righteously views them as holy in Him; and though it be true that at regeneration they receive from Christ, by the Spirit, a new and holy nature, like unto His; yet the old nature remains, and remains unchanged, unimproved. Yea, to them it seems that the carnal nature in them is steadily growing worse and worse, and more active and defiling every day they live. They are painfully conscious of the jest that sin not only remains in them, but that it pollutes their desires, thoughts, imaginations, and acts; and to prevent its uprisings they are quite powerless.

This presents to an honest heart and a sensitive conscience a problem which is most acute, for how can those who abhor themselves be pleasing unto the thrice holy One? How can those conscious of their filthiness and vileness possibly be fit to draw nigh unto Him who is ineffably and infinitely pure? The answer which some have returned to this agonized enquiry based upon an erroneous deduction from the words of Paul "it is no more I that do it, but sin that dwelleth in me": Rom. 7:20-will by no means satisfy them. To say it is not the regenerate person, but only the flesh in him, which sins, is to invent a distinction which repudiates the Christian's responsibility and which affords no relief to a quickened conscience. Scripture is far too plain on this point to justify a mistake: Old and New Testament alike insist it is the person who sins-"against Thee. . . have I sinned" (Ps. 51). Paul himself concludes Romans 7 by saying, "O wretched man that I am!"

Where other matters are concerned, men have more sense than to fall back upon such a distinction as some modern theologians are so fond of insisting upon: it never occurs to them to argue thus in connection with temporal things. Imagine one before a judge, who was charged with theft, acknowledging his offence, but disowning all responsibility and culpability on the ground that it was his "evil nature" and not himself which did the stealing! Surely the judge would be in a quandary to decide whether prison or the madhouse was the right place to send him. This reminds us of an incident wherein a "Bishop" was guilty of blasphemy in the House of Lords (where all "Bishops" have seats). Being rebuked by his manservant, he replied, "It was the 'lord' and not the 'bishop' who cursed." His servant responded, "When the Devil gets the 'lord' where will the 'bishop' be!" Beware, my reader, of seeking to clear yourself by throwing the blame upon your "nature."

Somewhere else, then, than in any supposed distinction between the sanctified person and his old nature, must the solution to our problem be sought. When one who has been walking with God is tripped up by some temptation and falls, into sin, or when indwelling corruption surges up and (for the time being) obtains the mastery over him, he is painfully aware of the fact; and that which exercises him the most is not only that he has sinned against the One who is nearer and dearer to him than all else, but that his communion with Him is broken, and that he is no longer morally fit to come into His sacred presence. Whilst his knowledge of the Gospel may be sufficient to allay any haunting fears of the penal consequences of his sins, yet this does not remove the defilement from his conscience. This is one important respect in which the unregenerate and regenerate differ radically: when the former sins it is the guilt (and punishment) which most occupies his thoughts; but when the latter, it is the defiling effects which most exercises his heart.

There are two things in sin, inseparably connected and yet clearly distinguishable, namely, its criminality and its pollution. The pollution of sin is that property of it whereby it is directly opposed unto the holiness of God, and which God expresseth His holiness to be contrary unto. Therefore it is said, He is "of purer eyes than to behold iniquity, and canst not look on evil" (Hab. 1:13)-it is a vile and loathsome sight to Him who is the Light. Hence doth He use that pathetic entreaty, "Oh, do not this abominable thing that I hate" (Jer. 44:4.). It is with respect unto His own holiness that God sets forth sin by the names of everything which is offensive, objectionable, repulsive, abominable. Consequently, when the Holy Spirit convicts of sin, He imparts such a sight and sense of the filth of sin, that sinners blush, are ashamed, are filled with confusion of face, are abased in their own esteem, and abashed before God.

As we are taught the guilt of sin by our own fear, which is the inseparable adjunct of it, so we are taught the filth of sin by our own shame, which unavoidably attends it. Under the typical economy God not only appointed sacrifices to make atonement for the guilt of sin, but also gave various ordinances for purification or ceremonial cleansing from the pollution thereof. In various ways, during Old Testament times, God instructed His people concerning the spiritual defilement of sin: the distinction between clean and unclean animals, the different natural distempers which befoul the body, the isolating of the leper, the accidental touching of the dead which rendered people religiously unclean by the law, are cases in point. All of them prefigured internal and spiritual pollution, and hence the whole work of sanctification is expressed by "a fountain opened…for sin and for uncleanness" (Zech. 13:1 )-that is, for the purging away of them.

So inseparable is moral pollution from sin, and a sense of shame from a consciousness of the pollution, that whenever a soul is truly convicted of sin, there is always a painful sense of this filthiness, accompanied by personal shame. Only as this is clearly apprehended, are we able to understand the true nature of sanctification. The spiritual comeliness of the soul consists in its conformity to God. Grace gives beauty: hence it is said of Christ that He is "Fairer (or "more beautiful") than the children of men," and that beauty consisted in his being made in the image of God, which constituted the whole harmony and symmetry of his nature, all his faculties and actions having respect unto God. Therefore, that which is contrary to the image of God-depravity, contrary to grace-sin, hath in it a deformity which mars the soul, destroys its comeliness, disrupts its order, and brings deformity, ugliness, vileness.

Whatever is contrary to holiness or the image of God on the soul, is base, unworthy, filthy. Sin dishonors and degrades the soul, filling it with shame. The closer we are permitted to walk with God and the more we see ourselves in His light, the more conscious are we of the deformity of sin and of our baseness. When our eyes were first opened to see our spiritual nakedness, how hideous did we appear unto ourselves, and what a sense of our pollution we had! That was but the reflex of God's view, for He abhors, loathes, and esteems as an abominable thing whatever is contrary to His holiness. Those who are made "partakers of the Divine nature" (2 Pet. 1:4), do, according to their measure, but see themselves with God's eyes, as wretched, naked, shameful, loathsome, hideous and abominable creatures; and therefore do they, with Job, "abhor" themselves.

The last four paragraphs are, in part, a condensation from John Owen; and from them we may clearly perceive that it is they who are truly sanctified and holy, who are the most deeply sensible of the root of corruption which still remains within them, and which is ever springing up and producing that which defiles them; and therefore do they greatly bewail their pollutions, as that which is most dishonoring to God and most disturbing to their own peace; and earnestly do they endeavour after the mortification of it. A remarkable corroboration is found in the fact that the most godly and holy have been the very ones who most strongly affirmed their sinfulness and most loudly bewailed the same. It was one whom God Himself declared to be a "perfect (sincere) and an upright man, one that feareth God, and escheweth evil" (Job 1:8) who declared "Behold, I am vile" (40:4). It was one "greatly beloved" of God (Dan. 10:19), who acknowledged "my comeliness was turned in me into corruption" (10:8). It was he who was caught up to the third heaven and then returned again to earth who moaned, "O wretched man that I am! who shall deliver me from the body of this death?" (Rom. 7:24).

From the quotations just made from the personal confessions of some of the most eminent of God's saints, it is perfectly plain to any simple soul that a "pure heart" cannot signify one from which all sin has been removed, nor can their language possibly be made to square with the utopian theory that the carnal nature is eradicated from any believer in this life. Indeed it cannot; and none but they who are completely blinded by Satan would ever affirm such a gross absurdity and palpable lie. But this requires us now to define and describe what a "pure heart" consists of, according to the scriptural meaning thereof. And in our efforts to supply this, we shall have to try and guard against two evils: providing a pillow for empty professors to comfortably rest upon; and stating things in such a way that hope would be killed in the regenerate.

First, a "pure heart" is one which has experienced "the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). That takes place at the new birth, and is maintained by the Spirit throughout the Christian's life. All that this involves we cannot now state at any length. But, negatively, it includes the purifying of the believer's understanding, so that it is no longer fatally blinded by Satan, but is supernaturally illumined by the Spirit: in consequence, the vanity of worldly things is now perceived. The mind is, in great measure, freed from the pollution of error, and this, by the shining in of the light of God's truth. It includes, negatively, the cleansing of the affections, so that sin is no longer loved but loathed, and God is no longer shrunk from and avoided, but sought after and desired.

From the positive side, there is communicated to the soul at regeneration a nature or principle which contains within itself pure desires, pure intentions, and pure roots of actions. The fear of God is implanted, and the love of God is shed abroad in the heart. In consequence thereof, the soul is made to pant after God, yearn for conformity to His will, and seeks to please Him in all things. And hence it is that the greatest grief of the Christian arises from the hindering of his spiritual longings and the thwarting of his spiritual aspirations. A pure heart is one that loathes impurity, and whose heaviest burden is the realization that such an ocean of foul waters still indwells him, constantly casting up their mire and dirt, polluting all he does. A "pure heart," therefore, is one which makes conscience of foolish, vile imaginations, and evil desires. It is one which grieves over pride and discontent, mourns over unbelief, and enmity, weeps in secret over unholiness.

Second, a "pure heart" is one which has been "sprinkled from an evil conscience" (Heb. 10:22). An "evil conscience" is one which accuses of guilt and oppresses because of unpardoned sin. Its possessor dreads the prospect of the day of judgment, and seeks to banish all thoughts of it from his mind. But a conscience to which the Spirit has graciously applied the atoning blood of Christ obtains peace of mind, and has confidence to draw nigh unto God: in consequence, superstition, terror and torment is removed, and an aversion to God is displaced by a joy in God. Hence, also, third, we read "purifying their hearts by faith" (Acts 15:9). As unbelief is a principle which defiles, so faith is a principle which purges, and that, because of the object which it lays hold of. Faith looks away from self to Christ, and is enabled to realize that His blood "cleanseth us from all sin" (1 John 1:7).

Every Christian, then, has a "pure" heart in the particulars given above. But every Christian does not have a "clean" heart (Ps. 51 :10). That which pollutes the heart of a Christian is unjudged sin. Whenever sin is allowed by us, communion with God is broken, and pollution can only be removed, and communion restored, by genuine repentance-a condemning of ourselves, a mourning over the sin, and unsparing confession of the same, accompanied by a fervent desire and sincere resolution not to be overtaken by it again. The willing allowance and indulgence of any known sin cannot exist with a clean heart. Rightly, then, did John Owen say of repentance: "It is as necessary unto the continuance of spiritual life, as faith itself." After the repentance and confession, there must be a fresh (and constant) recourse unto that Fountain which has been "opened for sin and for uncleanness," a fresh application by faith of the cleansing blood of Christ: pleading its merits and efficacy before God.

In this chapter (in two sections) we have sought to answer the questions at the close of the fifth chapter. We have met every demand of the law in the person of our Surety. We are made meet for the inheritance of the saints in light, because all the value of Christ's cleansing blood is reckoned to our account. We are capacitated to draw nigh unto God now, because the Holy Spirit has communicated to us the very nature of Christ Himself. By faith we may regard ourselves as holy in Christ. By regeneration we have received a "pure heart:" proof of which is, we hate all impurity, although there is still that in us which delights in nothing else. We are to maintain communion with God by cleansing our own hearts (Ps. 73:13), and that, through constant mortification, and the daily and unsparing judgment of all known sin in and from us.

8. ITS NATURE

We have now reached what is, in several respects, the most important aspect of our theme. It is very necessary that we should seek after a clear and comprehensive view of the character of sanctification itself, what it really consists of; or, at best, Our thoughts concerning it will be confused. Since holiness is, by general consent, the sum of all moral excellence, and the highest and most necessary attainment, it is of the utmost moment that we should well understand its real nature and be able to distinguish it from all counterfeits. How can it be discovered whether or not we have been sanctified, unless we really know what sanctification actually is? How can we truly cultivate holiness, until we have ascertained the real substance or essence holiness? A right apprehension of the nature of sanctification or holiness is a great aid to the understanding of much in the Scriptures, to the forming of right conceptions of the Divine perfections, and to the distinguishing of true religion from all that is false.

We have also now reached what is the most difficult and aspect of our many-sided subject. The task of defining and describing the nature of sanctification is by no means a simple one. This is due, partly, to the many different aspects and angles which have to be borne in mind, if anything like a comprehensive conception is to be obtained. Scripture speaks of the believer being sanctified by God the Father; other passages speak of being sanctified in Christ and by His sacrifice; still others of being sanctified by the Spirit, by the Word, by faith, by chastisements. Of course these do not refer to so many different sanctifications, but to the various branches of one complete sanctification; which, nevertheless, need to be kept distinctly in our minds. Some Scriptures present sanctification as an objective thing, others as subjective. Sometimes sanctification is viewed as complete, at others as incomplete and progressive. These varied phases of our subject will pass under review (D.V.) in later chapters.

As we have consulted the works of others on this subject, we have been struck by the paucity of their remarks on the nature of sanctification. While many writers have treated at length on the meaning of the term itself, the manner in which this gift has been provided for the believer, the work of the Spirit in imparting the same, the varying degrees in which it is manifested in this life, yet few indeed have entered into a clear description of what holiness actually is. Where false conceptions have been mercifully avoided, yet, in most cases, only partial and very inadequate views of the truth thereon have been presented. It is our conviction that failure at this point, inattention to this most vital consideration, has been responsible, more than anything else, for the conflicting opinions which prevail so widely among professing Christians. A mistake at this point opens the door for the entrance of all kinds of delusion.

In order to remove some of the rubbish which may have accumulated in the minds of certain of our readers, and thus prepare the way for their consideration of the truth, let us briefly touch upon the negative side. First, scriptural sanctification is not a blessing which may be and often is separated from justification by a long interval of time. Those who contend for a "second work of grace" insist that the penitent sinner is justified the moment he believes in Christ, but that he is not sanctified until he completely surrenders to the Lord and then receives the Spirit in His fulness-as though a person might be converted without fully surrendering to Christ, or become a child of God without the Holy Spirit indwelling him. This is a serious mistake. Once we are united to Christ by the Spirit and faith, we become "joint heirs" with Him, having a valid title to all blessing in Him. There is no dividing of the Saviour: He is the holiness of His people as well as their righteousness, and when He bestows forgiveness, He also imparts heart purity.

Second, scriptural sanctification is not a protracted process which the Christian is made meet for Heaven. The same work of Divine grace which delivers a soul from the wrath to come fits him for the enjoyment of eternal glory. At what point was the penitent prodigal unsuited to the Father's house? As soon as he came and confessed his sins, the best robe was placed upon him, the ring was put on his hand, his feet were shod, and the word went forth, "Bring hither the fatted calf, and kill it; and let us eat, and be merry: for this My son was dead, and is alive again; he was lost and is found" (Luke 15:23, 24). If a gradual progressive work of the Spirit was necessary in order to fit the soul to dwell on High, then the dying thief was not qualified to enter Paradise the very day he first believed in the Lord Jesus. "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus" (1 Cor. 6:11)-those three things cannot be separated. "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light" (Col. 1:12).

Third, scriptural sanctification is not the eradication of the carnal nature. The doctrine of the "Perfectionists" hardens souls in delusion, calling evil good, and allowing themselves in sin. It greatly discourages sincere souls who labour to get holiness in the right way-by faith in Christ-and leads them to think that they labour in vain, because they find themselves still sinful and far from perfect, when they have done their best to attain it. It renders meaningless many scriptural exhortations, such as Romans 6:12, 2 Corinthians 7:1, Ephesians 4:22, 2 Timothy 2:22-"flee also youthful lusts," shows plainly they were still present even in the godly Timothy! Were the carnal nature gone from the Christian, he would be quite unfitted for such duties as the confessing of sins (1 John 1:9), loathing himself for them (Job 40:4), praying earnestly for the pardon of them (Matt. 6:12), sorrowing over them with godly sorrow (2 Cor. 7:10), accepting the chastisement of them (Heb. 12:5-1l), vindicating God for the same (Ps. 119:75), and offering Him the sacrifice of a broken and a contrite heart (Ps. 51:17).

Fourth, scriptural sanctification is not something wholly objective in Christ, which is not in anywise in ourselves. In their revolt against sinless perfectionism, there have been some who have gone to an opposite extreme: Antinomians argue for a holiness in Christ which produces no radical change for the better in the Christian. This is another deceit of the Devil, for a deceit it certainly is for anyone to imagine that the only holiness he has is in Christ. There is no such thing in reality as a perfect and inalienable standing in Christ which is divorced from heart-purity and a personal walk in righteousness. What a flesh-pleasing dogma is it, that one act of faith in the Lord Jesus secures eternal immunity from condemnation and provides a lifelong license to wallow in sin. My reader, a faith which does not transform character and reform conduct is worthless. Saving faith is only proved to be genuine by bearing the blossoms of experimental godliness and the fruits of personal piety.

In our quest after the actual nature of holiness certain definite considerations need to be kept steadily before us, as guideposts along the track which we must follow. First, by noting what is holiness in God Himself, for the creature's holiness-be it the angels', Christ's, or the Christian's-must conform to the Divine pattern. Though there may be many degrees of holiness, there cannot be more than one kind of holiness. Second, by ascertaining what Adam had and lost, and which Christ has regained for His people. While it be blessedly true that the Christian obtains far more in the Second Man than was forfeited by the first man, yet this is a point of considerable importance. Third, by discovering the true nature of sin, for holiness is its opposite. Fourth, by remembering that sanctification is an integral and essential part of salvation itself, and not an extra. Fifth, by following up the clue given us in the threefold meaning of the term itself.

What is connoted by the holiness of God? In seeking an answer to this question very little help is to be obtained from the works of theologians, most of whom contented themselves with a set of words which expressed no distinct thing, but left matters wholly in the dark. Most of them say that God's holiness is His purity. If it be enquired, in what does this purity consist? the usual reply is, In that which is opposite to all sin, the greatest impurity. But who is the wiser by this? That, of itself, does not help us to form any positive idea of what God's purity consists of, until we are told what sin really is. But the nature of sin cannot be experimentally known until we apprehend what holiness is, for we do not fully learn what holiness is by obtaining a right idea of sin; rather must we first know what holiness is in order for a right knowledge of sin.

A number of eminent theologians have attempted to tell us what Divine holiness is by saying, It is not properly a distinct attribute of God, but the beauty and glory of all His moral perfections. But we can get no concrete idea from those words, until we are told what is this "beauty and glory." To say it is "holiness" is to say nothing at all to the point. All that John Gill gives us for a definition of God's holiness is, "holiness is the purity and rectitude of His nature." Nath Emmons, the perfector of the "New England" scheme of theology, tells us, "Holiness is a general term to express that goodness or benevolence which comprises everything that is morally amiable and excellent." Though sound in their substance, such statements are too brief to be of much service to us in seeking to form a definite conception of the Divine Holiness.

The most helpful description of God's holiness which we have met with is that framed by the Puritan, Stephen Charnock, "It is the rectitude or integrity of the Divine nature, or that conformity of it in affection and action to the Divine will, as to His eternal law, whereby He works with a becomingness to His own excellency, and whereby He hath a delight and complacency in everything agreeable to His will, and an abhorrency of everything contrary thereto." Here is something definite and tangible, satisfying to the mind; though perhaps it requires another feature to be added to it. Since the law is "a transcript" of the Divine mind and nature, then God's holiness must be His own harmony therewith; to which we may add, God's holiness is His ordering all things for His own glory, for He can have no higher end than that-this being His own unique excellency and prerogative.

We fully concur with Charnock in making the will of God and the law of God one and the same thing, and that His holiness lies in the conformity of His affections and actions with the same; adding, that the furtherance of His own glory being His design in the whole. Now this concept of the Divine holiness-the sum of God's moral excellency-helps us to conceive what holiness is in the Christian. It is far more than a "position" or "standing." It is also and chiefly a moral quality, which produces conformity to the Divine will or law, and which moves its possessor to aim at the glory of God in all things. This, and nothing short of this, could meet the Divine requirements; and this is the great gift which God bestows upon His people.

What was it that Adam had and lost? What was it which distinguished him from all the lower creatures? Not simply the possession of a soul, but that his soul had stamped upon it the moral image and likeness of his Maker. This it was which constituted his blessedness, which capacitated him for communion with the Lord, and which qualified him to live a happy life to His glory. And this it was which he lost at the fall. And this it is which the last Adam restores unto His people. That is clear from a comparison of Colossians 3:10 and Ephesians 4:23: the "new man," the product of regeneration, is "renewed in knowledge (in the vital and experimental knowledge of God Himself: John 17:3) after the image of Him that created him," that is, after the original likeness which was bestowed upon Adam; and that "new man" is distinctly said to be "created in righteousness and true holiness" (Eph. 4:24).

Thus, what the first Adam lost and what the last Adam secured for His people, was the "image and likeness" of God stamped upon the heart, which "image" consists of "righteousness and holiness." Hence to understand that personal and experimental holiness which the Christian is made partaker of at the new birth, we have to go back to the beginning and ascertain what was the nature or character of that moral "uprightness" (Eccl. 7:29) with which God created man at the beginning. Holiness and righteousness was the "nature" with which the first man was endowed; it was the very law of his being, causing him to delight in the Lord, do those things which are pleasing in His sight, and reproduce in his creature measure God's own righteousness and holiness. Here again we discover that holiness is a moral quality, which conforms its possessor to the Divine law or will, and moves him to aim only at the glory of God.

What is sin? Ah, what man is capable of supplying an adequate answer: "Who can understand his errors?" (Ps. 19:12). A volume might be written thereon, and still much be left unsaid. Only the One against whom it is committed can fully understand its nature or measure its enormity. And yet, from the light which God has furnished us, a partial answer at least can be gathered. For example, in 1 John 3:4 we read, "Sin is the transgression of the law," and that such transgression is not confined to the outward act is clear from "the thought of foolishness is sin" (Prov. 24:9). But what is meant by "sin is the transgression of the law?" It means that sin is a trampling upon God's holy commandment. It is an act of defiance against the Lawgiver. The law, being "holy and just and good" it follows that any breach of it is an evil and enormity which God alone is capable of estimating.

All sin is a breach of the eternal standard of equity. But is more than that: it reveals an inward enmity which gives to the outward transgression. It is the bursting forth of that pride and the self-will which resents restraint, which repudiates control, which refuses to be under authority, which resists rule. Against the righteous restraint of law, Satan opposed a false idea of "liberty" to our first parents-"Ye shall be as gods." And he is still plying the same argument and employing the same bait. The Christian must meet it by asking, Is the disciple to be above his Master, the servant superior to his Lord? Christ was "made under the law" (Gal. 44), and lived in perfect submission thereto, and has left us an example that we should "follow His steps" (1 Pet. 2:21). Only by loving, fearing, and obeying the law, shall we be kept from sinning.

Sin, then, is an inward state which precedes the evil deeds. It is a state of heart which refuses to be in subjection to God. It is a casting off the Divine law, and setting up self-will and self pleasing in its stead. Now, since holiness is the opposite of sin this helps us to determine something more of the nature of sanctification. Sanctification is that work of Divine grace in the believer which brings him back into allegiance to God, regulating his affections and actions in harmony with His will, writing His law on the heart (Heb. 10-16), moving him to make God's glory his chief aim and end. That Divine work is commenced at regeneration, and completed only at glorification. It may be thought that, in this section, we have contradicted what was said in and earlier paragraph. Not so; in God's light we see light. Only after the principle of holiness has been imparted to us, can we discern the real character of sin; but after it has been received, an analysis of sin helps us to determine the nature of sanctification.

Sanctification is an integral part of "salvation." As this point was dwelt upon at length in the third chapter, there is less need for us to say much upon it here. Once it be clearly perceived that God's salvation is not only a rescue from the penalty of sin, but is as well, and chiefly, deliverance from the pollution and power of sin-ultimating in complete freedom from its very presence there will be no difficulty in seeing that sanctification occupies a central place in the process. Alas that while there are many who think of Christ dying to secure their pardon, so few today consider Christ dying in order to renew their hearts, heal their souls, bring them unto obedience to God. One is often obliged to wonder if one out of each ten professing Christians is really experimentally acquainted with the "so great salvation" (Heb. 2:3) of God!

Inasmuch as sanctification is an important branch of salvation, we have another help towards understanding its nature. Salvation is deliverance from sin, an emancipation from the bondage of Satan, a being brought into right relations with God; and sanctification is that which makes this actual in the believer's experience-not perfectly so in this life, but truly so, nevertheless. Hence sanctification is not only the principal part of salvation, but it is also the chief means thereto. Salvation from the power of sin consists in deliverance from the love of sin; and that is effected by the principle of holiness, which loves purity and piety. Again, there can be no fellowship with God, no walking with Him, no delighting ourselves in Him, except as we tread the path of obedience (see 1 John 1:5-7); and that is only possible as the principle of holiness is operative within us.

Let us now combine these four points. What is scriptural sanctification? First, it is a moral quality in the regenerate-the same in its nature as that which belongs to the Divine character-which produces harmony with God's will and causes its possessor to aim at His glory in all things. Second, it is the moral image of God-lost by the first Adam, restored by the last Adam-stamped upon the heart, which "image" consists of righteousness and holiness. Third, it is the opposite of sin. Inasmuch as all sin is a transgression of the Divine law, true sanctification brings its possessor into a conformity thereto. Fourth, it is an integral and essential part of "salvation," being a deliverance from the power and pollution of sin, causing its possessor to love what he once hated, and to now hate what he formerly loved. Thus, it is that which experimentally fits us for fellowship with and the enjoyment of the Holy One Himself.

9. ITS NATURE (CONTINUED)

The threefold signification of the term "to sanctify." Perhaps the simplest and surest method to pursue in seeking to arrive at a correct understanding of the nature of sanctification is to follow up the meaning of the word itself, for in Scripture the names of things are always in accurate accord with their character. God does not tantalize us with ambiguous or meaningless expressions, but the name He gives to a thing is a properly descriptive one. So here. The word "to sanctify" means to consecrate or set apart for a sacred use, to cleanse or purify, to adorn or beautify. Diverse as these meanings may appear, yet as we shall see they beautifully coalesce into one whole. Using this, then, as our principal key, let us see whether the threefold meaning of the term will open for us the main avenues of our subject.

Sanctification is, first of all, an act of the triune God, whereby His people are set apart for Himself-for His delight, His glory, His use. To aid our understanding on this point, let it be noted that Jude 1 speaks of those who are "sanctified by God the Father," and that this precedes their being "preserved in Jesus Christ and called." The reference there is to the Father choosing His people for Himself out of the race which He purposed to create, separating the objects of His favour from those whom He passed by. Then in Hebrews 10:10 we read, "we are sanctified through the offering of the body of Jesus Christ once for all": His sacrifice has purged His people from every stain of sin, separated them from the world, consecrated them unto God, setting them before Him in all the excellency of His offering. In 2 Thessalonians 2:13 we are told, "God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth": this refers to the Spirit's quickening work by which He separates the elect from those who are dead in sin.

Sanctification is, in the second place, a cleansing of those who are to be devoted to God's use. This "cleansing" is both a legal and an experimental one. As we prosecute our subject, it needs to be constantly borne in mind that sanctification or holiness is the opposite of sin. Now as sin involves both guilt and pollution, its remedy must meet both of those needs and counteract both of those effects. A loathsome leper would no more be a fit subject for Heaven than would one who was still under the curse. The double provision made by Divine grace to meet the need of God's guilty and defiled people is seen in the "blood and water" which proceeded from the pierced side of the Saviour (John 19:34). Typically, this twofold need was adumbrated of old in the tabernacle furniture: the layer to wash at was as indispensable as the altar for sacrifice. Cleansing is as urgent as forgiveness.

That one of the great ends of the death of Christ was the moral purification of His people is clear from many scriptures. "He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again" (2 Cor. 5:15); "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2 :14); "How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:14); "Who His own self bear our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness" (1 Pet. 2:24). From these passages it is abundantly plain that the purpose of the Saviour in all that He did and suffered, was not only to deliver His people from the penal consequences of their sins, but also to cleanse them from the pollution of sin, to free them from its enslaving power, to rectify their moral nature.

It is greatly to be regretted that so many when thinking or speaking of the "salvation" which Christ has purchased for His people, attach to it no further idea than deliverance from condemnation. They seem to forget that deliverance from sin-the cause of condemnation-is an equally important blessing comprehended in it. "Assuredly it is just as necessary for fallen creatures to be freed from the pollution and moral impotency which they have contracted, as it is to be exempted from the penalties which they have incurred; so that when reinstated in the favour of God, they may at the same time be more capable of loving, serving, and enjoying Him forever. And in this respect the remedy which the Gospel reveals is fully suited to the exigencies of our sinful state, providing for our complete redemption from sin itself, as well as from the penal liabilities it has brought upon us" (T. Crawford on "The Atonement"). Christ has procured sanctification for His people as well as justification.

That cleansing forms an integral element in sanctification is abundantly clear from the types. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh" (Heb. 9:13). The blood, the ashes, the sprinkling, were all God's merciful provision for the "unclean" and they sanctified "to the purifying of the flesh"-the references being to Leviticus 16:14; Numbers 19:2, 17, 18. The antitype of this is seen in the next verse, "How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God." The type availed only for a temporary and ceremonial sanctification, the Antitype for a real and eternal cleansing. Other examples of the same thing are found in, "Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes" (Ex. 19:10); "I will sanctify also both Aaron and his sons, to minister to Me in the priest's office" (Ex. 29:44)-for the accomplishment of this see Exodus 40:12-15, where we find they were "washed with water," "anointed" with oil, and "clothed" or adorned with their official vestments.

Now the substitutionary and sacrificial work of Christ has produced for His people a threefold "cleansing." The first is judicial, the sins of His people being all blotted out as though they had never existed. Both the guilt and the defilement of their iniquities are completely removed, so that the Church appears before God "as the morning, fair as the moon, clear as the sun" (Song of S. 6:10). The second is personal, at "the washing of regeneration and renewing of the Holy Spirit." The third is experimental, when faith appropriates the cleansing blood and the conscience is purged: "purifying their hearts by faith" (Acts 15:9), "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Heb. 10:22). Unlike the first two, this last, is a repeated and continuous thing: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). We hope to amplify these different points considerably when we take up more definitely our sanctification by Christ.

Sanctification is, in the third place an adorning or beautifying of those whom God cleanses and sets apart unto Himself. This is accomplished by the Holy Spirit in His work of morally renovating the soul, whereby the believer is made inwardly holy. That which the Spirit communicates is the life of the risen Christ, which is a principle of purity, producing love to God; and love to God implies, of course, subjection to Him. Thus, holiness is an inward conformity to the things which God has commanded, as the "pattern" (or sample) corresponds to the piece from which it is taken. "For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, your sanctification" (1 Thess. 4:2, 3), i.e., your sanctification consists in a conformity to His will. Sanctification causes the heart to make God its chief good, and His glory its chief end.

As His glory is the end God has in view in all His actions-ordering, disposing, directing everything with this design-so conformity to Him, being holy as He is holy, must consist in setting His glory before us as our ultimate aim. Subjective sanctification is that change wrought in the heart which produces a steady desire and purpose to please and honour God. This is not in any of us by nature, for self-love rules the unregenerate. Calamities may drive the unsanctified toward God, yet it is only for the relief of self. The fear of Hell may stir up a man to cry unto God for mercy, but it is only that he may be delivered. Such actions are only the workings of mere nature-the instinct of self-preservation; there is nothing spiritual or supernatural about them. But at regeneration a man is lifted off his own bottom and put on a new foundation.

Subjective sanctification is a change or renovating of the heart so that it is conformed unto God-unto His will, unto His glory. "The work of sanctification is a work framing and casting the heart itself into the word of God (as metals are cast into a die or mould), so that the heart is made of the same stamp and disposition with the Word" (Thos. Goodwin). "Ye have obeyed from the heart that form (or "pattern") of doctrine whereto ye were delivered" (Rom. 6:17). The arts and sciences deliver unto us rules which we must conform unto, but God's miracle of grace within His people conforms them unto the rulings of His will, so as to be formed by them; softening their hearts so as to make them capable of receiving the impressions of His precepts. Below we quote again from the excellent remarks of Thos. Goodwin.

"The substance of his comparison comes to this, that their hearts having been first, in the inward inclinations and dispositions of it, framed and changed into what the Word requires, they then obeyed the same Word from the heart naturally, willingly; and the commandments were not grievous, because the heart was framed and moulded thereunto. The heart must be made good ere men can obey from the heart; and to this end he elegantly first compares the doctrine of Law and Gospel delivered them, unto a pattern or sampler, which having in their eye, they framed and squared their actings and doings unto it. And he secondly compares the same doctrine unto a mould or matrix, in to which metal is being delivered, have the same figure or form left on them which the mould itself had; and this is spoken in respect of their hearts."

This mighty and marvelous change is not in the substance or faculties of the soul, but in its disposition; for a lump of metal being melted and moulded remains the same metal it was before, yet its frame and fashion is greatly altered. When the heart has been made humble and meek, it is enabled to perceive what is that good, and perfect, and acceptable will of God, and approves of it as good for him; and thus we are "transformed by the renewing of our mind" (Rom. 12:2). As the mould and the thing moulded correspond, as the wax has on it the image by which it was impressed, so the heart which before was enmity to every commandment, now delights in the law of God after the inward man, finding an agreeableness between it and his own disposition. Only as the heart is supernaturally changed and conformed to God is it found that "His commandments are not grievous" (1 John 5:3).

What has just been said above brings us back to the point reached in the preceding chapter (or more correctly, the first sections of this chapter, namely, that holiness is a moral quality, an inclination, a "new nature," a disposition which delights itself in all that is pure, excellent, benevolent. It is the shedding abroad of God's love in the heart, for only by love can His holy law be "fulfilled." Nothing but disinterested love (the opposite of self-love) can produce cheerful obedience. And, as Romans 5:5 tells us, the love of God is shed abroad in our hearts by the Holy Spirit. We are sanctified by the Spirit indwelling us, He producing in and through us the fruits of holiness. And thus it is that we read, "But know that the Lord hath set apart him that is godly for Himself" (Ps. 4:3).

In the preceding (portion of this) chapter we asked, "How can it be discovered whether or not we have been sanctified, unless we really know what sanctification is?" Now let it be pointed out that our sanctification by the Father and our sanctification by Christ can only be known to us by the sanctification of the Spirit, and that, in turn, can only be discovered by its effects. And this brings us to the ultimate aspect of the nature of our sanctification, namely, that holy walk, or course of outward conduct, which makes manifest and is the effect of our inward sanctification by the Spirit. This branch of our subject is what theologians have designated our "practical sanctification." Thus, we distinguish between the act and process by which the Christian is set apart unto God, the moral and spiritual state into which that setting apart brings him, and the holy living which proceeds from that state; it is the last we have now reached. As the "setting apart" is both privative and positive-from the service of Satan, to the service of God- so holy living is separation from evil, following that which is good.

Thos. Manton, than whom none of the Puritans are more simple, succinct, and satisfying, says, "Sanctification is threefold. First, meritorious sanctification is Christ's meriting and purchasing for His Church the inward inhabitation of the Spirit, and that grace whereby they may be sanctified: Hebrews 10:10. Second, applicatory sanctification is the inward renovation, of the heart of those whom Christ hath sanctified by the Spirit of regeneration, whereby a man is translated from death to life, from the state of nature to the state of grace. This is spoken of in Titus 3:5: this is the daily sanctification, which, with respect to the merit of Christ, is wrought by the Spirit and the ministry of the Word and sacraments. Third, practical sanctification is that by which those for whom Christ did sanctify Himself, and who are renewed by the Holy Spirit, and planted into Christ by faith, do more and more sanctify and cleanse themselves from sin in thought, word, and deed: (1 Pet. 1:15; 1 John3:3).

"As to sanctify signifieth to consecrate or dedicate to God, so it signifieth both the fixed inclination or the disposition of the soul towards God as our highest lord and chief good, and accordingly a resignation of our souls to God, to live in the love of His blessed majesty and a thankful obedience to Him. More distinctly (1) it implieth a bent, a tendency, or fixed inclination towards God, which is habitual sanctification. (2) A resignation, or giving up ourselves to God, by which actual holiness is begun; a constant using ourselves to Him, by which it is continued; and the continual exercise of a fervent love, by which it is increased in us more and more, till all be perfected in glory.

As to sanctify signifieth to purify and cleanse, so it signifies the purifying of the soul from the love of the world. A man is impure because, when he was made for God, he doth prefer base trifles of this world before his Maker and everlasting glory: and so he is not sanctified that doth despise and disobey his Maker; he despiseth Him because he preferreth the most contemptible vanity before Him, and doth choose the transitory pleasure of sinning before the endless fruition of God. Now he is sanctified when his worldly love is cured, and he is brought back again to the love and obedience of God. Those that are healed of the over-love of the world are sanctified, as the inclinations of the flesh to worldly things are broken."

"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thess. 5:23). There was probably a threefold reference in the apostle's request. First, he prayed that all the members of the Thessalonian church, the entire assembly, might be sanctified. Second, he prayed that each individual member might be sanctified entirely in his whole man, spirit and soul and body. Third, he prayed that each and all of them might be sanctified more perfectly, moved to press forward unto complete holiness. 1 Thessalonians 5:23 is almost parallel with Hebrews 13:20, 21. The apostle prayed that all the parts and faculties of the Christian might be kept under the influence of efficacious grace, in true and real conformity to God; so influenced by the Truth as to be fitted and furnished, in all cases and circumstances, for the performance of every good work. Though this be our bounden duty, yet it lies not absolutely in our own power, but is the work of God in and through us; and thus is to form the subject of earnest and constant prayer.

Two things are clearly implied in the above passage. First, that the whole nature of the Christian is the subject of the work of sanctification, and not merely part of it: every disposition and power of the spirit, every faculty of the soul, the body with all its members. The body too is "sanctified." It has been made a member of Christ (1 Cor. 6:15), it is the temple of the Holy Spirit (1 Cor. 6:19). As it is an integral part of the believer's person, and as its inclinations and appetites affect the soul and influence conduct, it must be brought under the control of the spirit and soul, so that "every one of us should know how to possess his vessel in sanctification and honour" (1 Thess. 4:4), and "as ye have yielded your members servants to uncleanness and to iniquity, even so now yield your members servants to righteousness unto holiness" (Rom. 6:19).

Second, that this work of Divine grace will be carried on to completion and perfection, for the apostle immediately adds, "Faithful is He that calleth you, who also will do it" (1 Thess.5:24). Thus the two verses are parallel with "Being confident of this very thing, that He which hath begun a good work in you will finish it until the day of Jesus Christ" (Phil. 1:6). Nothing short of every faculty and member of the Christian being devoted to God is what he is to ever aim at. But the attainment of this is only completely realized at his glorification: "We know that when He shall appear, we shall be like Him" (1 John 3:2)-not only inwardly but outwardly: "Who shall change our vile body, that it may be fashioned like unto His glorious body" (Phil. 3:21).

10. ITS NATURE (COMPLETED)

That which we have laboured to show in the previous chapters of this book is the fact that the sanctification of the Christian is very much more than a bare setting apart of him unto God: it is also, and chiefly, a work of grace wrought in his soul. God not only accounts His people holy, but actually makes them so. The various materials and articles used in the tabernacle of old, when dedicated to God, were changed only in their use, but when man is dedicated to God he is changed in his nature, so that not only is there a vital difference between him and others, but a radical difference between him and himself (1 Cor. 6:11)-between what he was, and now is. That change of nature is a real necessity, for the man himself must be made holy before his actions can be so. Grace is planted in the heart, from whence its influence is diffused throughout all departments of his life. Internal holiness is a hatred of sin and a love of that which is good, and external holiness is the avoiding of the one and the pursuing of the other. Wherever there a change of heart fruits will appear in the conduct.

Like "salvation" itself-according to the use of the term is Scripture (see 2 Tim. 1:9, salvation in the past; Phil. 2:12, salvation in the present; Rom. 13:11, salvation in the future) and in the actual history of the redeemed-so sanctification must be considered under its three tenses. There is a very real sense in which all of God's elect have already been sanctified: Jude 1; Hebrews 10:10; 2 Thessalonians 2:13. There is also a very real sense in which those of God's people on earth are daily being sanctified: 2 Corinthians. 4:16; 7:1; 1 Thessalonians 5:23. And there is also a real sense in which the Christian's (complete) sanctification is yet future: Romans 8:30; Hebrews 12:23; 1 John 3:2. Unless this threefold distinction be carefully borne in mind our thoughts are bound to be confused. Objectively, our sanctification is already an accomplished fact (1 Cor. 1:2), in which one saint shares equally with another. Subjectively, our sanctification is not complete in this life (Phil. 3:12) and varies considerably in different Christians, though the promise of Philippians 1:6 belongs alike to all of them.

Though our sanctification be complete in all its parts, yet it is not now perfect in its degrees. As the newborn babe possesses a soul and body, endowed with all their members, yet they are undeveloped and far from a state of maturity. So it is with the Christian, who (in comparison with the life to come) remains throughout this life but a "babe in Christ" (1 Pet. 2:2). We know but "in part" (1 Cor. 13:12), and we are sanctified but in part, for "there remaineth yet very much land to be possessed" (Josh. 13 :1). In the most gracious there remains a double principle: the flesh and the spirit, the old man and the new man. We are a mixture and a medley during our present state. There is a conflict between operating principles (sin and grace), so that every act is mixed: there is tin mixed with our silver and dross with our gold. Our best deeds are defiled, and therefore we continue to feed upon the Lamb with "bitter herbs" (Ex. 12:8).

Holiness in the heart discovers itself by godly sorrowings and godly aspirations. "Blessed are they that mourn: for they shall be comforted" (Matt. 5:4): "mourn" because of the swellings of pride, the workings of unbelief, the surging of discontent; "mourn" because of the feebleness of their faith, the coldness of their love, their lack of conformity to Christ. There is nothing which more plainly evidences a person to be sanctified than a broken and contrite heart-grieving over that which is contrary to holiness. Rightly did the Puritan John Owen say, "Evangelical repentance is that which carrieth the believing soul through all his failures, infirmities, and sins. He is not able to live one day without the constant exercise of it. It is as necessary unto the continuance of spiritual life as faith is. It is that continual, habitual, self-abasement which arises from a sense of the majesty and holiness of God, and the consciousness of our miserable failures." It is this which makes the real Christian so thankful for Romans 7, for he finds it corresponds exactly with his own inward experience.

The sanctified soul, then, is very far from being satisfied with the measure of experimental holiness which is yet his portion. He is painfully conscious of the feebleness of his graces, the leanness of his soul, and the defilements from his inward corruption. But, "Blessed are they which do hunger and thirst after righteousness" (Matt. 5:6), or "they that are hungering and thirsting" as the Greek reads, being the participle of the present tense; intimating a present disposition of the soul. Christ pronounces "blessed" (in contrast from those under "the curse") they who are hungering and thirsting after His righteousness imparted as well as imputed, who thirst after the righteousness of sanctification as well as the righteousness of justification-i.e., the Spirit infusing into the soul holy principles, supernatural graces, spiritual qualities, and then strengthening and developing the same. Such has been the experiences of the saints in all ages, "As the hart panteth after the waterbrooks, so panteth my soul after Thee, 0 God. My soul thirsteth for God, for the living God; when shall I come and appear before God?" (Ps. 42:1, 2).

One of the things which prevents so many from obtaining a right view of the nature of sanctification is that scarcely any of the bestowments of the Gospel are clearly defined in their minds all being jumbled up together. While every spiritual privilege the believer enjoys is the fruit of God's electing love and the purchase of Christ's mediation, and so are all parts of one grand whole, yet it is our loss if we fail to definitely distinguish them one from the other. Reconciliation and justification, adoption and forgiveness, regeneration and sanctification, all combine to form the present portion of those whom the Father draws to the Son; nevertheless, each of these terms stands for a specific branch of that "great salvation" to which they were appointed. It makes much for our peace of mind and joy of heart when we are able to apprehend these thinks severally. We shall therefore devote the remainder of this chapter unto a comparison of sanctification with other blessings of the Christian.

Regeneration and sanctification. It may appear to some who read critically our articles on "Regeneration" and who have closely followed what has been said in our discussion of the nature of sanctification, that we have almost, if not quite, obliterated all real difference between what is wrought in us at the new birth and what God works in us at our sanctification. It is not easy to preserve a definite line of distinction between them, because they have a number of things in common; yet the leading points of contrast between them need to be considered if we are to differentiate them in our minds. We shall therefore occupy the next two or three paragraphs with an examination of this point, wherein we shall endeavour to set forth the relation of the one to the other. Perhaps it will help us the most to consider this by saying that, in one sense, the relation between regeneration and sanctification is that of the infant to the adult.

In likening the connection between regeneration and sanctification to the relation between an infant and an adult, it should be pointed out that we have in mind our practical and progressive sanctification, and not our objective and absolute sanctification. Our absolute sanctification, so far as our state before God is concerned, is simultaneous with our regeneration. The essential thing in our regeneration is the Spirit's quickening of us into newness of life; the essential thing in our sanctification is that thenceforth we are an habitation of God, through the indwelling of the Spirit, and from that standpoint all the subsequent progressive advances in the spiritual life are but the effects, fruits, and manifestations of that initial consecration or anointing. The consecration of the tabernacle, and later of the temple, was a single act, done once and for all; after, there were many evidences of its continuance or perpetuity. But it is with the experimental aspect we would here treat.

At regeneration a principle of holiness is communicated to us; practical sanctification is the exercise of that principle in living unto God. In regeneration the Spirit imparts saving grace; in His work of sanctification, He strengthens and develops the same. As "original sin" or that indwelling corruption which is in us at our natural birth, contains within it the seeds of all sin, so that grace which is imparted to us at the new birth contains within it the seeds of all spiritual graces; and as the one develops and manifests itself as we grow, so it is with the other. "Sanctification is a constant, progressive renewing of the whole man, whereby the new creature doth daily more and more die unto sin and live unto God. Regeneration is the birth, sanctification is the growth of this babe of grace. In regeneration, the sun of holiness rises; in sanctification it keepeth its course, and shineth brighter and brighter unto the perfect day (Prov. 4:18). The former is a specific change from nature to grace (Eph. 5:8) the latter is a gradual change from one degree of grace to another (Ps. 84:7), whereby the Christian goeth from strength to strength till he appear before God in Zion" (Geo. Swinnock, 1660).

Thus, the foundation of sanctification is laid in regeneration, in that a holy principle is then first formed in us. That holy principle evidences itself in conversion, which is a turning away from sin to holiness, from Satan to Christ, from the world to God. It continues to evidence itself under the constant work of mortification and vivification, or the practical putting off of the old man and the putting on of the new; and is completed at glorification. The great difference then between regeneration and experimental and practical sanctification is that the former is a Divine act, done once and for all; while the latter is a Divine work of God's grace, wherein He sustains and develops, continues and perfects the work He then began. The one is a birth, the other the growth. The making of us practically holy is the design which God has in view when He quickens us: it is the necessary means to this end, for sanctification is the crown of the whole process of salvation.

One of the chief defects of modern teaching on this subject has been in regarding the new birth as the summum bonum of the spiritual life of the believer. Instead of its being the goal, it is but the starting point. Instead of being the end, it is only a means to the end. Regeneration must be supplemented by sanctification, or otherwise the soul would remain at a standstill if such a thing were possible: for it seems to be an unchanging law in every realm that where there is no progression, there must be retrogression. That spiritual growth which is so essential lies in progressive sanctification, wherein all the faculties of the soul are more and more brought under the purifying and regulating influence of the principle of holiness which is implanted at the new birth, for thus alone do we grow up into Him in all things, which is the Head, even Christ" (Eph. 4:15).

Justification and sanctification. The relation between justification and sanctification is clearly revealed in Romans 3 to 8: that Epistle being the great doctrinal treatise of the N. T. In the 5th chapter we see the believing sinner declared righteous before God and at peace with Him, given an immutable standing in His favour, reconciled to Him, assured of his preservation, and so rejoicing in hope of the glory of God. Yet, great as are these blessings, something more is required by the quickened conscience, namely, deliverance from the power and pollution of inherited sin. Accordingly, this is dealt with at length in Romans 6, 7, 8, where various fundamental aspects of sanctification are treated of. First, it is demonstrated that the believer has been judicially cleansed from sin and the curse of the law, and that, in order that he may be practically delivered from the dominion of sin, so that he may delight in and serve the law. Union with Christ not only involves identification with His death, but participation in His resurrection.

Yet though sanctification is discussed by the apostle after his exposition of justification, it is a serious error to conclude that there may be, and often is, a considerable interval of time between the two things, or that sanctification is a consequent of justification; still worse is the teaching of some that, having been justified we must now seek sanctification, without which we must certainly perish-thus making the security of justification to depend upon a holy walk. No, though the two truths are dealt with singly by the apostle, they are inseparable: though they are to be contemplated alone, they must not be divided. Christ cannot be halved: in Him the believing sinner has both righteousness and holiness. Each department of the Gospel needs to be considered distinctly, but not pitted against each other. Let us not draw a false conclusion, then, because justification is treated of in Romans 3 to 5 and sanctification in 6 to 8: the one passage supplements the other: they are two halves of one whole.

The Christian's regeneration is not the cause of his justification, nor is justification the cause of his sanctification-for Christ is the cause of all three; yet there is an order preserved between them: not an order of time, but of nature. First we are recovered to God's image, then to His favour, and then to His fellowship. So inseparable are justification and sanctification that sometimes the one is presented first and sometimes the other: see Romans 8:1 and 13: 1 John 1:9; then Micah 7:19 and 1 Corinthians 6:11. First, God quickens the dead soul: being made alive spiritually, he is now capacitated to act faith in Christ, by which he is (instrumentally) justified. In sanctification the Spirit carries on and perfects the work in regeneration, and that progressive work is accomplished under the new relation into which the believer is introduced by justification. Having been judicially reconciled to God, the way is now open for an experimental fellowship with Him, and that is maintained as the Spirit carries forward His work of sanctification.

"Though justification and sanctification are both of them blessings of grace, and though they are absolutely inseparable, yet they are so manifestly distinct, that there is in various respects a wide difference between them. Justification respects the person in a legal sense, is a single act of grace, and terminates in a relative change; that is, a freedom from punishment and a right to life. Sanctification regards him in an experimental sense, is a continued work of grace, and terminates in a real change, as to the quality both of habits and actions. The former is by a righteousness without us; the latter is by holiness wrought in us. Justification is by Christ as a priest, and has regard to the guilt of sin; sanctification is by Him as a king, and refers to its dominion. Justification is instantaneous and complete in all its real subjects; but sanctification is progressive" (A. Booth, 1813).

Purification and sanctification. These two things are not absolutely identical: though inseparable, they are yet distinguishable. We cannot do better than quote from G. Smeaton, "The two words frequently occurring in the ritual of Israel, 'sanctify' and 'purify,' are so closely allied in sense, that some regard them as synonymous. But a slight shade of distinction between the two may be discerned as follows. It is assumed that ever-recurring defilements, of a ceremonial kind, called for sacrifices which removed, and the word 'purify' referred to these rites and sacrifices which removed the stains which excluded the worshipper from the privilege of approach to the sanctuary of God, and from fellowship with His people. The defilement which he contracted excluded him from access. But when this same Israelite was purged by sacrifice, he was readmitted to the full participation of the privilege. He was then sanctified, or holy. Thus the latter is the consequence of the former. We may affirm, then, that the two words in this reference to the old worship, are very closely allied; so much so, that the one involves the other. This will throw light upon the use of these two expressions in the N. T.: Ephesians 5:25, 26; Hebrews 2;11; Titus 2:14. All these passages represent a man defiled by sin and excluded from God, but readmitted to access and fellowship, and so pronounced holy, as soon as the blood of sacrifice is applied to him." Often the term "purge" or "purify" (especially in Hebrews) includes justification as well.

Objective holiness is the result of a relationship with God, He having set apart some thing or person for His own pleasure. But the setting apart of one unto God necessarily involves the separating of it from all that is opposed to Him: all believers were set apart or consecrated to God by the sacrifice of Christ. Subjective holiness is the result of a work of God wrought in the soul, setting that person apart for His use. Thus "holiness" has two fundamental aspects. Growing out of the second, is the soul's apprehension of God's claims upon him, and his presentation of himself unto God for His exclusive use (Rom. 12:1; etc.), which is practical sanctification. The supreme example of all three is found in Jesus Christ, the Holy one of God. Objectively, He was the One "whom the Father hath sanctified and sent into the world" (John 10:36); subjectively, He "received the Spirit without measure" (John 3 :34); and practically, He lived for the glory of God, being absolutely devoted to His will-only with this tremendous difference: He needed no inward purification as we do.

To sum up. Holiness, then, is both a relationship and a moral quality. It has both a negative and a positive side: cleansing from impurity, adorning with the grace of the Spirit. Sanctification is, first, a position of honour to which God has appointed His people. Second, it is a state of purity which Christ has purchased for them. Third, it is an inducement given to them by the Holy Spirit. Fourth, it is a course of devoted conduct in keeping therewith. Fifth, it is a standard of moral perfection, at which they are ever to aim: 1 Peter 1:15. A "saint" is one who was chosen in Christ before the foundation of the world (Eph. 1:4), who has been cleansed from the guilt and pollution of sin by the blood of Christ (Heb. 13:12), who has been consecrated to God by the indwelling Spirit (2 Cor. 1:21, 22), who has been made inwardly holy by the impartation of the principle of grace (Phil. :6), and whose duty, privilege, and aim is to walk suitable thereto (Eph. 4:1).

11. ITS AUTHOR

God Himself is the alone source and spring of all holiness. There is nothing of it in any creature but what is immediately from the Holy One. When God first created man, He made him in His own image, that is, "in righteousness and true holiness (Eph. 4:24 and cf. Col. 3:10). The creature can no more produce holiness of himself than he can create life: for the one he is just as much dependent upon God as he is for the other How much less, then, can a fallen creature, polluted and enslaved by sin, sanctify himself? More easily could the Ethiopian change his skin or the leopard his spots, than a moral leper make himself pure. Where any measure of real holiness is found in a human heart its possessor must say with Paul, "By the grace of God I am what I am" (1 Cor. 15:10). Sanctification, then, is the immediate work and gift of God Himself.

No greater delusion can seize the minds of men than that defiled nature is able to cleanse itself, that fallen and ruined man may rectify himself, or that those who have lost the image of God which He created in them, should create it again in £ themselves by their own endeavors. Self-evident as is this truth yet pride ever seeks to set it aside. Self-complacency assumes that obligation and ability are co-extensive. Not so. It is true that God requires and commands us to be holy for He will not relinquish His rights or lower His standard. Yet His command no more denotes that we have the power to comply, than His setting before us a perfect standard implies we are able to measure up to the same. Rather does the one inform us that we are without what God requires, the other should humble us into the dust because we come so far short of the glory of God.

But so self-sufficient and self-righteous are we by nature it also needs to be pointed out that, the very fact God promises to work in His people by His grace both indicates and demonstrates that of themselves they are quite unable to meet His demands. Ponder for a moment the following: "I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people" (Jer. 31:31), "I will give them one heart, and one way, that they may fear Me forever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put My fear in their hearts, that they shall not depart from Me" (Jer. 32:39,40), "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put My Spirit within you, and cause you to walk in My statutes" (Ezek. 36:26, 27). In those blessed assurances, and nowhere else, is contained the guarantee of our sanctification: all turns upon God’s power, grace, and operations. He is the alone accomplisher of His own promises.

The Author of our sanctification is the Triune God. We say "the Triune God," because in Scripture the title "God," when it stands unqualified, is not used with a uniform signification. Sometimes "God" refers to the first Person in the Trinity, sometimes to the second Person, and sometimes to the Third. In other passages, like 1 Corinthians 5:28, for instance, it includes all the three Persons. Each of the Eternal Three has His own distinctive place or part in connection with the sanctification of the Church, and it is necessary for us to clearly perceive this if we are to have definite views thereof. We have now reached that stage in our prosecution of this subject where it behooves us to carefully trace out the particular operations of each Divine Person in connection with our sanctification, for only as these are discerned by us will we be prepared to intelligently offer unto each One the praise which is His distinctive due.

In saying that the Author of sanctification is the Triune God, we do not mean that the Father is the Sanctifier of the Church in precisely the same way or manner as the Son or as the Holy Spirit is. No, rather is it our desire to emphasize the fact that the Christian is equally indebted unto each of the three Divine Persons, that his sanctification proceeds as truly from the Father as it does from the Holy Spirit, and as actually from the Son as it does from either the Spirit or the Father. Many writers have failed to make this clear. Yet it needs to be pointed out that, in the economy of salvation, there is an official order observed and preserved by the Holy Three, wherein we are given to see that all is from the Father, all is through the Son, all is by the Holy Spirit. Not that this official order denotes any essential subordination or inferiority of one Person to another, but that each manifests Himself distinctively, each displays His own glory, and each is due the separate adoration of His people.

It is most blessed to observe there is a beautiful order adopted and carried on by the Eternal Three through all the departments of Divine love to the Church, so that each glorious Person of the Godhead has taken part in every act of grace manifested toward the mystical Body of Christ. Though all Three work conjointly, yet there are distinct Personal operations, by which they make way for the honour of each other: the love of the Father for the glory of the Son, and the glory of the Son for the power of the Holy Spirit. Thus it is in connection with the subject now before us. In the Scriptures we read that the Church is "sanctified by God the Father" (Jude 1), and again, "Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (Heb. 13:12), and yet again, "God hath from the beginning chosen you to salvation through sanctification of the Spirit" (2 Thess. 2:13). Each Person of the Godhead, then, is our Sanctifier, though not in the same manner.

This same cooperation by the Holy Three is observable in many other things. It was so in the creation of the world: "God that made the world and all things therein, seeing that He is Lord of heaven and earth" (Acts 17:24), where the reference is plainly to the Father; of the Son it is affirmed "All things were made by Him, and without Him was not any thing made that was made" (John 1:3); while in Job 26:13 we are told, "By His Spirit He bath garnished the heavens." So with the production of the sacred humanity of our Redeemer: the super-natural impregnation of the Virgin was the immediate effect of the Spirit’s agency (Luke 1:35), yet the human nature was voluntarily and actively assumed by Christ Himself: "He took upon Him the form of a servant" (Phil. 2:7 and cf. "took part" in Heb. 2:14); while in Hebrews 10:5 we hear the Son saying to the Father, "a body hast Thou prepared Me."

Our present existence is derived from the joint operation of the Divine agency of the blessed Three: "Have we not all one Father? hath not one God created us?" (Mal. 2:10); of the Son it is said, "For by Him were all things created, that are in heaven and that are in earth" (Col. 1:16); while in Job 33:4 we read, "The Spirit of God hath made me, and the Breath of the Almighty hath given me life." In like manner, the "eternal life" of believers is indiscriminately ascribed to each of the Divine persons: in Romans 6:23 it is attributed to the bounty of the Father, 1 John 5 :11 expressly assures us that it "is in the Son," while in Galatians 6:8 we read, "he that soweth to the Spirit shall of the Spirit reap life everlasting." By the Father we are justified (Rom. 8:33), by Christ we are justified (Isa. 53:11), by the Spirit we are justified (1 Cor. 6:11). By the Father we are preserved (1 Pet. 1 :5), by the Son we are preserved (John 10:28), by the Spirit we are preserved (Eph. 4:30). By the Father we shall be raised (2 Cor. I :9), by the Son (John 5:28), by the Spirit (Rom.8:11).

The actions of the Persons in the Godhead are not unlike to the beautiful colors of the rainbow: those colors are perfectly blended together in one, yet each is quite distinct. So it is in connection with the several operations of the Holy Three concerning our sanctification. While it be blessedly true that the Triune God is the Author of this wondrous work, yet, if we are to observe the distinctions which the Holy Scriptures make in the unfolding of this theme, they require us to recognize that, in the economy of salvation, God the Father is, in a special manner, the Originator of this unspeakable blessing. In connection with the whole scheme of redemption God the Father is to be viewed as the Fountain of grace: all spiritual blessings originating in His goodness, and are bestowed according to the good pleasure of His sovereign will. This is clear from Ephesians 1:3: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ."

That the Father is the Sanctifier of the Church is obvious from 1 Thessalonians 5:23, "And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ Here He is acknowledged as such, by prayer being made to Him for the perfecting of this gift and grace. So again in Hebrews 13:20, 21, we find the apostle addressing Him as follows, "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect m every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ." It is the furthering of this work within His people for which the apostle supplicates God. In both passages it is the Father who is sought unto. "By the which will we are sanctified, through the offering of the body of Jesus Christ once for all" (Heb. 10): here the sanctification of the Church is traced back to the sovereign will of God as the supreme originating cause thereof, the reference again being to the eternal gracious purpose of the Father, which Christ came here to accomplish.

Further proof that the first Person in the Divine Trinity is the immediate Author of our sanctification is found in Jude 1: "To them that are sanctified by God the Father, and preserved in Jesus Christ, called." Note it is not simply "them that are sanctified by God," but more specifically "By God the Father." Before attempting to give the meaning of this remarkable text, it needs to be pointed out that it is closely connected with those words of Christ in John 10:36, "Say ye of Him, whom the Father hath sanctified, and sent into the world, Thou blasphemest because I said, I am the Son of God?" Our Lord was there referring to Himself not as the second Person of the Godhead absolutely considered, but as the Godman Mediator, for only as such was He "sent" by the Father. His being "sanctified" before He was "sent," has reference to a transaction in Heaven ere He became incarnate. Before the foundation of the world, the Father set apart Christ and ordained that He should be both the Head and Saviour of His Church, and that He should be plenteously endowed by the Spirit for His vast undertaking.

Reverting to Jude 1, we would note particularly the order of its statements: the "sanctified by God the Father" comes before "preserved in Jesus Christ, called." This initial aspect of our sanctification antedates our regeneration or effectual call from darkness to light, and therefore takes us back to the eternal counsels of God. There are three things in our verse: taking them in their inverse order, there is first, our "calling," when we were brought from death unto life; that was preceded by our being "preserved in Jesus Christ," i.e., preserved from physical death in the womb, in the days of our infancy, during the recklessness of youth; and that also preceded by our being "sanctified" by the Father, that is, our names being enrolled in the Lamb’s book of life, we are given to Christ to be loved by Him with an everlasting love and made joint-heirs with Him forever and ever.

Our sanctification by the Father was His eternal election of us, with all that that term connotes and involves. Election was far more than a bare choice of persons. It included our being predestined unto the adoption of children by Jesus Christ to Himself (Eph. 1:15). It included our being made "vessels unto honour" and being "afore prepared to glory" (Rom. 9:21, 22). It included being "appointed to obtain salvation by our Lord Jesus Christ" (1 Thess. 5 :9). It included our being separated for God’s pleasure, God’s use, and "that we should be to the praise of His glory" (Eph. 1:12). It included our being made "holy and without blame before him" (Eph. 1:4). This eternal sanctification by God the Father is also mentioned in 2 Timothy 1:9, "Who hath saved us, and called us with a holy calling, not according to our works but according to His own purpose and grace, which was given us in Christ Jesus before the world began."

As we pointed out in the last paragraph of the preceding chapter, "Sanctification is, first, a position of honor to which God hath appointed His people." That position of honor was their being "chosen in Christ before the foundation of the world" (Eph. 1:4), when they were constituted members of His mystical Body by the eternal purpose of God. 0 what an amazing honour was that! a place in glory higher than that of the angels being granted them. Our poor minds are staggered before such wondrous grace. Here, then, is the link of connection between John 10:36 and Jude 1: Christ was not alone in the mind of the Father when He "sanctified" Him: by the Divine decree, Christ was separated and consecrated as the Head of a sanctified people. In the sanctification of Christ, all who are "called saints" were, in Him, eternally set apart, to be partakers of His own holy standing before the Father! This was an act of pure sovereignty on the Father’s part.

As it is not possible that anything can add to God’s essential blessedness (Job 22:2, 3; 35:7), so nothing whatever outside of God can possibly be a motive unto Him for any of His actions. If He be pleased to bring creatures into existence, His own supreme and sovereign will must be the sole cause, as His own manifestative glory is His ultimate end and design. This is plainly asserted in the Scriptures: "The Lord hath made all things for Himself: yea, even the wicked for the day of evil" (Prov. 16 :4), "Thou hast created all things, and for Thy pleasure they are and were created" (Rev. 4:11), "Who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory forever, Amen" (Rom. 11:35, 36). So it is in the ordaining of some of His creatures unto honour and glory, and appointing them to salvation in bringing them to that glory: nought but God’s sovereign will was the cause, nought but His own manifestative glory is the end.

As we have shown in previous chapters, to "sanctify" signifies to consecrate or set apart for a sacred use, to cleanse or purify, to adorn or beautify. Which of these meanings has the term in Jude 1? We believe the words "sanctified by God the Father" include all three of those definitions. First, in that eternal purpose of His, the elect were separated from all other creatures, and predestinated unto the adoption of sons. Second, in God’s foreviews of His elect falling in Adam, the corrupting of their natures, and the defilement which their personal acts of sin would entail, He ordained that the Mediator should make a full atonement for them, and by His blood cleanse them from all sin. Third, by choosing them in Christ, the elect were united to Him and so made one with Him that all His worthiness and perfection becomes theirs too; and thus they were adorned. God never views them apart for Christ.

"To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved" (Eph. 1:6). The Greek word for "accepted" is "charitoo," and Young’s Concordance gives as its meaning "to make gracious." It occurs (as a passive participle, rather than in its active form, as in Eph. 1:6) again only in Luke i :~8, where the angel said to the Virgin, "Hail, highly favored one," which Young defines as "to give grace, to treat graciously," and in his Index "graciously accepted or much graced." This, we believe, is the exact force of it in Eph. I :6: "according as He hath much graced us in the Beloved." A careful reading of the immediate context will show that this was before the foundation of the world, which is confirmed by the fact that the elect’s being "much graced in the Beloved" comes before "redemption" and "forgiveness of sins" in verse 7!—note too the "hath" in verses 3, 4, 6 and the change to "have" in verse 7!

Here, then, is the ultimate reference in "sanctified by God the Father" (Jude 1). As we have so often pointed out in the previous chapters "sanctification" is not a bare act of simply setting apart, but involves or includes the adorning and beautifying of the object or person thus set apart, so fitting it for God’s use. Thus it was in God’s eternal purpose. He not only made an election from the mass of creatures to be created; He not only separated those elect ones from the others, but He chose them "in Christ," and "much graced them in the Beloved !" The elect were made the mystical Body and Bride of Christ, so united to Him that whatever grace Christ hath, by virtue of their union with Him, His people have: and therefore did He declare, "Thou hast loved them AS Thou loved Me" (John 17:23). 0 that it may please the Holy Spirit to so shine upon our feeble understandings that we may be enabled to lay hold of this wondrous, glorious, and transcendent fact. "Sanctified by God the Father :" set apart by Him to be Body and Bride of Christ, "much graced" in Him, possessing His own holy standing before the Throne of Heaven.

12. ITS PROCURER

We have now reached what is to our mind the most important and certainly the most blessed aspect of our many-sided subject, yet that which is the least understood in not a few circles of Christendom. It is the objective side of sanctification that we now turn to, that perfect and unforfeitable holiness which every believer has in Christ. We are not now going to write upon sanctification as a moral quality or attribute, nor of that which is a matter of experience or attainment by us; rather shall we contemplate something entirely outside ourselves, namely, that which is a fundamental part of our standing and state in Christ. That which we are about to consider is one of those "spiritual blessings" which God has blest us with "in the heavenlies in Christ" (Eph. 1:3). It is an immediate consequence of His blood-shedding, and results from our actual union with Him as "the Holy One of God." It is that which His perfect offering has sanctified us unto, as well as what it has sanctified us from.

Among all the terrible effects and fruits which sin produces, the two chief are alienation from God and condemnation by God: sin necessarily excludes from His sanctuary, and brings the sinner before the judgment seat of His law. Contrariwise, among all the blessed fruits and effects which Christ's sacrifice procures, the two chief ones are justification and sanctification: it cannot be otherwise. Inasmuch as Christ's sacrifice has "put away" (Heb. 9:26), "made an end" (Dan. 9:24) of the sins of His people, they are not only freed from all condemnation, but they are also given the right and the meetness to draw nigh unto God as purged worshippers. Sin not only entails guilt, it defiles; and the blood of Christ has not only secured pardon, it cleanses. Yet simple, clear, and conclusive as is this dual fact, Christians find it much harder to apprehend the second part of it than they do the first.

When we first believed in Christ, and "the burden of our sins rolled away," we supposed that (as one hymn expresses it) we would be "happy all the day." Assured of God's forgiveness, that we had entered His family by the new birth, and that an eternity with Christ in unclouded bliss was our certain inheritance, what could possibly dampen our joy? Ah, but it was not long before we discovered that we were still sinners, living in a world of sin: yea, as time went on, we were made more and more conscious of the sink of iniquity that indwells us, ever sending forth its foul streams, polluting our thoughts, words and actions. This forced from us the agonized inquiry, How can such vile creatures as we see, feel, and know ourselves to be, either pray to, serve, or worship the thrice holy God? Only in His own blessed Word can be found a sufficient and a satisfying answer to this burning question.

"The epistle to the Romans, is, as is well known, that part of Scripture in which the question of justification is most fully treated. There, especially, we are taught to think of God as a Judge presiding in the Courts of His holy judgment. Accordingly, the expressions employed throughout that epistle are 'forensic,' or 'judicial.' They refer to our relation to God, or His relation to us, in His judicial Courts-the great question there being, how criminals can be brought into such a relation to Him, as to have, not criminality, but righteousness, imputed to them.

"But if, in the epistle to the Romans, we see God in the Courts of His judgment, equally in the epistle to the Hebrews we see Him in the Temple of His worship. 'Sanctified' is a word that has the same prominence in the epistle to the Hebrews that 'justified' has in the epistle to the Romans. It is a Temple-word, descriptive of our relation to God in the Courts of His worship, just as 'justified' is a forensic word, descriptive of our relation to God in the Courts of His judgment. Before there can be any question about serving or worshipping God acceptably, the necessity of His holiness requires that the claims both of the Courts of His judgment, and also of the Courts of His worship, should be fully met. He who is regarded in the, judicial Courts of God as an unpardoned criminal, or who, in relation to the Temple of God, is regarded as having the stains of his guilt upon him, cannot be allowed to take his stand among God's servants. No leper that was not thoroughly cleansed could serve in the Tabernacle. The existence of one stain not adequately covered by compensatory atonement, shuts out from the presence of God.

"We must stand 'uncharged' in relation to the judicial Courts of God and imputatively 'spotless' in relation to the Courts of His worship: in other words, we must be perfectly 'justified' and perfectly 'sanctified' before we can attempt to worship or serve Him. 'Sanctification,' therefore, when used in this sense, is not to be contrasted with justification, as if the latter were complete, but the former incomplete and progressive. Both are complete to the believer. The same moment that brings the complete 'justification' of the fifth of Romans, brings the equally complete 'sanctification' of the tenth of Hebrews-both being equally needed in order that God, as respects the claims of His holiness, might be 'appeased' or 'placated' toward us; and therefore equally needed as prerequisites to our entrance on the worship and service of God in His heavenly Temple: for until wrath is effectually appeased there can be no entrance into heaven.

"The complete and finished sanctification of believers by the blood of Jesus, is the great subject of the ninth and tenth of the Hebrews. 'The blood of bulls and goats' gave to them who were sprinkled therewith a title to enter into the courts of the typical tabernacle, but that title was not an abiding title. It was no sooner gained than it was lost by the first recurring taint. Repetition therefore of offering and repetition of sprinkling was needed again and again. The same circle was endlessly trodden and retrodden; and yet never was perpetuity of acceptance obtained. The tabernacle and its services were but shadows; but they teach us that, as 'the blood of bulls and goats' gave to them who were sprinkled therewith a temporary title to enter into that typical tabernacle; so, the blood of Christ, once offered, gives to all those who are once sprinkled therewith (and all believers are sprinkled) a title, not temporary, but abiding, to enter into God's presence as those who are sanctified for Heaven" (B. W. Newton).

"We are sanctified through the offering of the body of Jesus Christ once for all... For by one offering He hath perfected forever them that are sanctified" (Heb. 10:10, 14). These blessed declarations have no reference whatsoever to anything which the Spirit does in the Christian, but relate exclusively to what Christ has secured for them. They speak of that which results from our identification with Christ. They affirm that by virtue of the Sacrifice of Calvary every believer is not only counted righteous in the Courts of God's judgment, but is perfectly hallowed for the Courts of His worship. The precious blood of the Lamb not only delivers from Hell, but it also fits us for Heaven.

By the redemptive work of Christ the entire Church has been set apart, consecrated unto and accepted by God. The grand truth is that the feeblest and most uninstructed believer was as completely sanctified before God the first moment that he trusted in Christ, as he will be when he dwells in Heaven in his glorified state. True, both his sphere and his circumstances will then be quite different from what they now are: nevertheless, his title to Heaven, his meetness for the immediate presence of the thrice Holy One, will be no better then than it is to-day. It is his relation to Christ (and that alone) which qualifies him to enter the Father's House; and it is his relation to Christ (and that alone) which gives him the right to now draw nigh within the veil. True, the believer still carries around with him "this body of death" (a depraved nature), but that affects not his perfect standing, his completeness in Christ, his acceptance, his justification and sanctification before God. But, as we said in an earlier paragraph, the Christian finds it much easier to believe in or grasp the truth of justification, than he does of his present perfect sanctification in Christ. For this reason we deem it advisable to proceed slowly and enter rather fully into this aspect of our subject. Let us begin with our Lord's own words in John 17:19, "For their sakes I sanctify Myself, that they also might be sanctified through the truth." Unto what did Christ allude when He there spoke of sanctifying Himself? Certainly He could not possibly be referring to anything subjective or experimental, for in His own person He was "the Holy One of God," and as such, He could not increase in holiness, or become more holy. His language then must have respect unto what was objective, relating to the exercise of His mediatorial office.

When Christ said, "For their sakes I sanctify Myself," He denoted that He was then on the very point of dedicating Himself to the full and final execution of the work of making Himself a sacrifice for sin, to satisfy all the demands of God's law and Justice. Christ, then, was therein expressing His readiness to present Himself before the Father as the Surety of His People to place Himself on the altar as a vicarious propitiation for His Church. It was "for the sake" of others that He sanctified Himself: for the sake of His eleven apostles, who are there to be regarded as the representatives of the entire Election of Grace. It is on their behalf, for their express benefit, that He set Himself apart unto the full discharge of His mediatorial office, that the fruit thereof might redound unto them. Christ unreservedly devoted Himself unto God, that His people might reap the full advantages thereof.

The particular end here mentioned of Christ's sanctifying Himself was "that they also might be sanctified through the truth," which is a very faulty rendering of the original, the Greek preposition being "in" and not "through," and there is no article before "truth." The marginal rendering, therefore, is much to be preferred: "that they might be truly sanctified"-Bagster's interlinear and the R. V. give "sanctified in truth." The meaning is "that they might be" actually, really, verily "sanctified"-in contrast from the typical and ceremonial sanctification which obtained under the Mosaic dispensation: compare John 4:24; Col. 1:6; 1 John 3:18 for "in truth." As the of Christ's sanctifying Himself-devoting Himself as whole burnt offering to God, His people are perfectly sanctified their sins are put away, their persons are cleansed from all defilement; and not only so, but the excellency of His infinitely meritorious work is imputed to them, so that they are perfectly acceptable to God, meet for His presence, fitted for His worship.

"For by one offering He hath perfected forever them that sanctified" (Heb. 10:14)-not by anything which the Spirit works in them, but solely by what Christ's sanctifying of Him-self has wrought for them. It is this sanctification in and through Christ which gives Christians their priestly character, the title to draw near unto God within the veil as purged worshippers. Access to God, or the worship of a people made nigh by blood, was central in the Divinely appointed system of Judaism (Heb. 9 :13). The antitype, the substance, the blessed reality of this, is what Christ has secured for His Church. Believers are already perfectly sanctified objectively, as the immediate fruit of the Savior's sacrifice. Priestly nearness is now their blessed portion in consequence of Christ's priestly offering of Himself. This it is, and nought else, which gives us "boldness to enter into the Holiest" (Heb. 10:19).

Many Christians who are quite clear that they must look alone to Christ for their justification before God, often fail to view Him as their complete sanctification before God. But this ought not to be, for Scripture is just as clear on the one point as on the other; yea, the two are therein inseparably joined together. "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (I Cor. 1 :30). And here we must dissent from the exposition of this verse given by Chas. Hodge (in his commentary) and others of his school, who interpret "sanctification" here as Christ's Spirit indwelling His people as the Spirit of holiness, transforming them unto His likeness. But this verse is speaking of that sanctification which Christ is made unto us, and not that which we are made by Christ-the distinction is real and vital, and to ignore or confound it is inexcusable in a theologian.

Christ crucified (see the context of 1 Cor. 1:30-verses 17, 18, 23), "of God is made unto us" four things, and this is precisely the same way that God "made Him (Christ) to be sin for us" (2 Cor. 5:21), namely, objectively and imputatively. First, Christ is "made unto us Wisdom," objectively, for He is the One in whom all the treasures of wisdom and knowledge are hid, it is true that by the Spirit we are made wise unto salvation, nevertheless, we are far from being as wise as we ought to be-see 1 Corinthians 8:2. But all the wisdom God requires of us is found in Christ, and as the "Wisdom" of the book of Proverbs, He is ours. Second, Christ is "made unto us Righteous-ness," objectively, as He is Himself "The Lord our righteous-ness" (Jer. 23 :6), and therefore does the believer exclaim, "In the Lord have I righteousness and strength" (Isa. 45 :24). As the law raises its accusing voice against me, I point to Christ as the One who has, by His active and passive obedience, met its every demand on my behalf.

Third, Christ is "made unto us Sanctification," objectively: in Him we have an absolute purity, and by the imputation to us of the efficacy and merits of His cross-work we who were excluded from God on account of sin, are now given access to Him. If Israel became a holy people when sprinkled with the blood of bulls and goats, so that they were readmitted to Jehovah's worship, how much more has the infinitely valuable blood of Christ sanctified us, so that we may approach God as acceptable worshippers. This sanctification is not something which we have in our own persons, but was ours in Christ as soon as we laid hold of Him by faith. Fourth, Christ is "made unto us Redemption," objectively: He is in His own person both our Redeemer and Redemption-"in whom we have redemption" (Eph. 1:7). Christ is " made unto us Redemption" not by enabling us to redeem ourselves, but by Himself paying the price.

1 Corinthians 1:30, then, affirms that we are complete in Christ: that whatever the law demands of us, it has received on our account in the Surety. If we are considered as what we are in ourselves, not as we stand in Christ (as one with Him), then a thousand things may be "laid to our charge." It may be laid to our charge that we are woefully ignorant of many parts of the Divine will: but the sufficient answer is, Christ is our Wisdom. It may be laid to our charge that all our righteousnesses are as filthy rags: but the sufficient answer is, that Christ is our Righteousness. It may be laid to our charge that we do many things and fail to do many others which unfit us for the presence of a holy God: but the sufficient answer is, that Christ is our Sanctification. It may be laid to our charge that we are largely in bondage to the flesh: but the sufficient answer is, Christ is our Redemption.

1 Corinthians 1:30, then, is a unit: we cannot define the "wisdom" and the "sanctification" as what the Spirit works in us, and the "righteousness" and the "redemption" as what Christ has wrought for us: all four are either objective or subjective. Christ is here said to be "sanctification" unto us, just as He is our righteousness and redemption. To suppose that the sanctification here spoken of is that which is wrought in us, would oblige me to explain the righteousness and redemption here spoken of, as that which we had in ourselves; but such a thought Mr. Hodge would rightly have rejected with abhorrence. The righteousness which Christ is "made unto us" is most certainly not the righteousness which He works in us (the Romanist heresy), but the righteousness which He wrought out for us. So it is with the sanctification which Christ is "made unto us it is not in ourselves, but in Him; it is not an incomplete and progressive thing, but a perfect and eternal one.

God has made Christ to be sanctification unto us by imputing to us the infinite purity and excellency of His sacrifice. We are made nigh to God by Christ's blood (Eph. 2:13) before we are brought nigh to Him by the effectual call of the Spirit (1 Pet. 2:9): the former being the necessary foundation of the latter-in the types the oil could only be placed upon the blood. And it is on this account we "are sanctified in Christ Jesus, called saints" (1 Cor. ':2). How vastly different is this-how immeasurably superior to-what the advocates of "the higher life" or the "victorious life" set before their hearers and readers! It is not merely that Christ is able to do this or willing to do that for us, but every Christian is already "sanctified in Christ Jesus." My ignorance of this does not alter the blessed fact, and neither does my failure to clearly understand nor the weakness of my faith to firmly grasp it, in anywise impair it. Nor have my feelings or experience anything whatever to do with it: God says it, God has done it, and nothing can alter it.

13. ITS PROCURER (CONTINUED)

It has been pointed out in the earlier chapters of this book that the Scriptures present the believer's sanctification from several distinct points of view, the chief of which are, first, our sanctification in the eternal purpose of God, when in His decree He chose us in Christ "that we should be holy and without blame before Him" (Eph. 1:4). That is what is referred to at the beginning of Hebrews 10:10, "by the which will we are sanctified." This is our sanctification by God the Father (Jude 1), which was considered by us in the 11th chapter under "The Author of our Sanctification." Second, there is the fulfilling of that "will" of God, the accomplishing of His eternal purpose by our actual sanctification through the sacrifice of Christ. That is what is referred to in "Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (Heb. 13:12). This is our sanctification by God the Son, and is what we are now considering. Third, there is the application of this sanctification to the individual by the Holy Spirit, when He separates him from those who are dead in sins by quickening him, and by the new birth imparting to him a new nature. This is our sanctification by God the Spirit.

Fourth, there is the fruit of these in the Christian's character and conduct whereby he is separated in his life and walk from the world which lieth in the Wicked one, and this is by the Holy Spirit's working in him and applying the Word to him, so that he is (in measure-for now we see "through a glass darkly") enabled to apprehend by faith his separation to God by the precious blood of Christ. Yet both his inward and outward life is far from being perfect, for though possessing anew and spiritual nature, the flesh remains in him, unchanged, to the end of his earthly pilgrimage. Those around him know little or nothing of the inward conflict of which he is the subject: they see his outward failures, but hear not his secret groanings before God. It is not yet made manifest what he shall be, but though very imperfect at present through indwelling sin, yet the promise is sure "when He shall appear we shall be like Him; for we shall see Him as He is."

Now though in this fourth sense our practical sanctification is incomplete, this in nowise alters the fact, nor to the slightest degree invalidates it, that our sanctification in the first three senses mentioned above is entire and eternal, that "by one offering Christ hath perfected forever them that are sanctified" (Heb. 10:14). Though these three phases of the believer's sanctification are quite distinct as to their development or manifestation, yet they are blessedly combined together, and form our one complete acceptance before God. That which we are here considering has to do with the objective side of our subject: by which we mean that it is something entirely outside of ourselves, resulting from what Christ has done for us. It is that which we have in Christ and by Christ, and therefore it can be received and enjoyed by faith alone. 0 what a difference it makes to the peace and joy of the soul once the child of God firmly grasps the blessed truth that a perfect sanctification is his present and inalienable portion, that God has made Christ to be unto him sanctification as well as righteousness.

Every real Christian has already been sanctified or set apart as holy unto God by the precious blood of the Lamb. But though many believers are consciously and confessedly "justified by His blood" (Rom. 5:9), yet not a few of them are unwittingly dishonoring that blood by striving (in their desires after holiness of life) to offer God "entire consecration" or "full surrender" (as they call it) in order to get sanctified-so much "living sacrifice" they present to God for so much sanctification. They have been beguiled into the attempt to lay self on some imaginary "altar" so that their sinful nature might be "consumed by the fire of the Spirit." Alas, they neither enter into God's estimate of Christ's blood, nor will they accept the fact that "the heart is deceitful above all things and incurably wicked" (Jer. 17:9). They neither realize that God has "made Christ to be sanctification unto them" nor that "the carnal mind is enmity against God" (Rom. 8:7).

It is greatly to be regretted that many theologians have confined their views far too exclusively to the legal aspect of the atonement, whereas both the Old Testament types and the New Testament testimony, with equal clearness, exhibit its efficacy in all our relations to God. Because we are in Christ, all that He is for us must be ours. "The blood of Christ cleanses us from all sin, and the believer does not more truly take his place in Christ before the justice of God as one against whom there is no charge, than he takes his place in Christ before the holiness of God as one upon whom there is no stain" (Jas. Inglis in "Way-marks in the wilderness," to whom we are indebted for much in this and the preceding chapter). Not only is the believer "justified by His blood" (Rom 5:9), but we are "sanctified (set apart, consecrated unto God, fitted and adorned for His presence) through the offering of the body of Jesus Christ once for all" (Heb. 10:10). It is this blessed aspect of sanctification which the denominational creeds and the writings of the Puritans almost totally ignored.

In the Larger Catechism of the Westminster Assembly the question is asked, "What is sanctification?" To which the following answer is returned: "Sanctification is a work of God's grace, whereby, they whom God hath before the foundation of the world chosen to be holy, are in time through the powerful operation of His Spirit, applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin and rise unto newness of life."

Now far be it from us to sit in judgment upon such an excellent and helpful production as this Catechism, which God has richly blest to thousands of His people, or that we should make any harsh criticisms against men whose shoes we are certainly not worthy to unloose. Nevertheless, we are assured that were its compilers on earth today, they would be the last of all to lay claim to any infallibility, nor do we believe they would offer any objection against their statements being brought to the bar of Holy Scripture. The best of men are but men at the best, and therefore we must call no man "Father." A deep veneration for servants of God and a high regard for their spiritual learning must not deter us from complying with "Prove all things: hold fast that which is good" (1 Thess. 5:21). The Bereans were commended for testing the teachings even of the apostle Paul, "And searched the Scriptures daily whether those things were so" (Acts 17:11). It is in this spirit that we beg to offer two observations on the above quotation.

First, the definition or description of sanctification of the Westminster divines is altogether inadequate, for it entirely omits the most important aspect and fundamental element in the believer's sanctification: it says nothing about our sanctification by Christ (Heb. 10:10; 13:12), but confines itself to the work of the Spirit, which is founded upon that of the Son. This is truly a serious loss, and affords another illustration that God has not granted light on all His Word to any one man or body of men. A fuller and better answer to the question of, "What is sanctification?" would be, "Sanctification is, first, that act of God whereby He set the elect apart in Christ before the foundation of the world that they should be holy. Second, it is that perfect holiness which the Church has in Christ and that excellent purity which she has before God by virtue of Christ's cleansing blood. Third, it is that work of God's Spirit which, by His quickening operation, sets them apart from those who are dead in sins, conveying to them a holy life or nature, etc."

Thus we cannot but regard this particular definition of the Larger Catechism as being defective, for it commences at the middle, instead of starting at the beginning. Instead of placing before the believer that complete and perfect sanctification which God has made Christ to be unto him, it occupies him with the incomplete and progressive work of the Spirit. Instead of moving the Christian to look away from himself with all his sinful failures, unto Christ in whom he is "complete" (Col. 2:10), it encouraged him to look within, where he will often search in vain for the fine gold of the new creation amid all the dross and mire of the old creation. This is to leave him without the joyous assurance of knowing that he has been "perfected forever" by the one offering of Christ (Heb. 10:14); and if he be destitute of that, then doubts and fears must constantly assail him, and the full assurance of faith elude every striving after it.

Our second observation upon this definition is, that its wording is faulty and misleading. Let the young believer be credibly assured that he will "more and more die unto sin and rise unto newness of life," and what will be the inevitable outcome? As he proceeds on his way, the Devil assaulting him more and more fiercely, the inward conflict between the flesh and the Spirit becoming more and more distressing, increasing light from God's Word more and more exposing his sinful failures, until the cry is forced from him, "I am vile; 0 wretched man that I am," what conclusion must he draw? Why this: if the Catechism-definition be correct then I was sadly mistaken, I have never been sanctified at all. So far from the "more and more die unto sin" agreeing with his experience, he discovers that sin is more active within and that he is more alive to sin now, than he was ten years ago!

Will any venture to gainsay what we have just pointed out above, then we would ask the most mature and godly reader, Dare you solemnly affirm, as in the presence of God, that you have "more and more died unto sin?" If you answer, Yes, the writer for one would not believe you. But we do not believe for a moment that you would utter such an untruth. Rather do we think we can hear you saying, "Such has been my deep desire, such has been my sincere design in using the means of grace, such is still my daily prayer; but alas, alas! I find as truly and as frequently today as I ever did in the past that, "When I would do good, evil is present with me; for what I would, that do I not; but what I hate, that do I" (Rom. 7). Ah, there is a vast difference between what ought to be, and that which actually obtains in our experience.

That we may not be charged with partiality, we quote from the "Confession of Faith" adopted by the Baptist Association, which met in Philadelphia 1742, giving the first two sections of their brief chapter on sanctification: 1. "They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit in them through the virtue of Christ's death and resurrection, are also (a) farther sanctified, really and personally, through the same virtue, (b) by His Word and Spirit dwelling in them; (c) the dominion of the whole body of sin is destroyed, (d) and the several lusts thereof more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord. 2. This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war."-Italics ours.

Like the previous one, this description of sanctification by the Baptists leaves something to be desired, for it makes no clear and direct statement upon the all-important and flawless holiness which every believer has in Christ, and that spotless and impeccable purity which is upon him by God's imputation of the cleansing efficacy of His Son's sacrifice. Such a serious omission is too vital for us to ignore. In the second place, the words which we have placed in italics not only perpetuate the faulty wording of the Westminster Catechism but also convey a misleading conception of the present condition of the Christian. To speak of "some remnants of corruption" still remaining in the believer, necessarily implies that by far the greater part of his original corruption has been removed, and that only a trifling portion of the same now remains. But something vastly different from that is what every true Christian discovers to his daily grief and humiliation.

Contrast, dear reader, with the "some remnants of corruption" remaining in the Christian (an expression frequently found in the writings of the Puritans) the honest confession of the heavenly-minded Jonathan Edwards: "When I look into my heart and take a view of its wickedness, it looks like an abyss infinitely deeper than Hell. And it appears to me that, were it not for free grace, exalted and raised up to the infinite height of all the fulness of the great Jehovah, and the arm of His grace stretched forth in all the majesty of His power and in all the glory of His sovereignty, I should appear sunk down in my sins below Hell itself. It is affecting to think how ignorant I was when a young Christian, of the bottomless depths of wickedness, pride, hypocrisy, and filth left in my heart." The closer we walk with God, the more conscious will we be of our utter depravity.

Among the Thirty-nine Articles of the Church of England (Episcopalian) there is none treating of the important doctrine of sanctification! We believe that all the Reformation "standards" (creeds, confessions, and catechisms) will be searched in vain for any clear statement upon the perfect holiness which the Church has in Christ or of God's making Him to be, imputatively, sanctification unto His people. In consequence of this, most theological systems have taught that while justification is accomplished the moment the sinner truly believes in Christ, yet is his sanctification only then begun, and is a protracted process to be carried on throughout the remainder of this life by means of the Word and ordinances, seconded by the discipline of trial and affliction. But if this be the case, then there must be a time in the history of every believer when he is "justified from all things" and yet unfit to appear in the presence of God; and before he can appear there, the process must be completed-he must attain what is called "entire sanctification" and be able to say "I have no sin," which, according to 1 John 1:8, would be the proof of self-deception.

Here, then, is a real dilemma. If we say we have no sin, we deceive ourselves; and yet, according to the doctrine of "progressive sanctification," until we can say it (though it be inarticulately in the moment of death) we are not meet for the inheritance of the saints in light. What an awful thought it is, that Christ may come any hour to those who realize that the process of sanctification within them is incomplete. But more: not only are those who have no complete sanctification unfit for eternal glory, but it would be daring presumption for them to boldly enter the Holiest now-the "new and living way" is not yet available for them, they cannot draw near "with a true heart in full assurance of faith." What wonder, then, that those who believe this doctrine are plunged into perplexity, that such a cloud rests over their acceptance with God. But thank God, many triumph over their creed: their hearts are better than their heads, otherwise their communion with God and their approach to the throne of His grace would be impossible.

Now in blessed contrast from this inadequate doctrine of theology, the glorious Gospel of God reveals to us a perfect Saviour. It exhibits One who has not only made complete satisfaction to the righteous Ruler and Judge, providing for His people a perfect righteousness before Him, but whose sacrifice has also fitted us to worship and serve a holy God acceptably, and to approach the Father with full confidence and filial love. A knowledge of the truth of justification is not sufficient to thus assure the heart: there must be something more than a realization that the curse of the law is removed-if the conscience be still defiled, if the eye of God rests upon us as unpurged and unclean, then confidence before Him is impossible, for we feel utterly unfit for His ineffable presence. But forever blessed be His name, the precious Gospel of God announces that the blood of Christ meets this exigency also.

"Now where remission of these (sins) is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus" (Heb. 10:18, 19). The same sacrifice which has procured the remission of our sins, provides the right for us to draw nigh unto God as acceptable worshippers. "By His own blood He entered in once into the Holy Place, having obtained eternal redemption for us" (Heb. 9:13). Now that which gives the One who took our place the right to enter Heaven itself, also gives us the right to take the same place. That which entitled Christ to enter Heaven was "His own blood," and that which entitles the feeblest believer to approach the very throne of God "with boldness," is "the blood of Jesus." Our title to enter Heaven now, in spirit, is precisely the same as Christ's was!

The same precious blood which appeased the wrath of God, covers every stain of sin's guilt and defilement; and not only so, but in the very place of that which it covers and cleanses, it leaves its own excellency; so that because of its finite purity and merit, the Christian is regarded not only as guiltless and unreprovable, but also as spotless and holy. Oh to realize by faith that we are assured of the same welcome by God now as His beloved Son received when He sat down at the right hand of the Majesty on high. God views us in Christ His "Holy One," as possessing a holiness as perfect as is the righteousness in which we are accepted, both of them being as perfect as Christ Himself. "In us, as we present ourselves before Him through Christ, God sees no sin! He looks on us in the face of His Anointed, and there He sees us purer than the heavens" (Alex. Carson).

14. ITS PROCURER (COMPLETED)

There is a perfect sanctification in Christ which became ours the moment we first believed in Him-little though we realized it at the time. There will also be a perfect conformity to this in us, an actual making good thereof, when we shall be glorified and enter that blessed realm where sin is unknown. In between these two things is the believer's present life on earth, which consists of a painful and bewildering commingling of lights and shadows, joys and sorrows, victories and defeats-the latter seeming to greatly preponderate in the cases of many, especially so the longer they live. There is an unceasing warfare between the flesh and the spirit, each bringing forth "after its own kind," so that groans ever mingle with the Christian's songs. The believer finds himself alternating between thanking God for deliverance from temptation and contritely confessing his deplorable yielding to temptation. Often is he made to cry, "O wretched man that I am!" (Rom. 7:24). Such has been for upwards of twenty-five years the experience of the writer, and it is still so.

Now just as in the commercial world there are a multitude of medical charlatans announcing sure remedies for the most incurable diseases, and filling their pockets at the expense of those who are foolish enough to believe their fairy-tales; so there are numerous "quacks" in the religious world, claiming to have a cure for indwelling sin. Such a paragraph as we have just written above, would be eagerly seized by these mountebanks, who, casting up hands and eyes of holy horror, would loudly express their pity for such "a needless tragedy." They would at once affirm that such an experience, so largely filled with defeat, was because the poor man has never been "sanctified," and would insist that what he needed to do was "to lay his all on the altar" and "receive the second blessing," the "baptism of the Spirit," or as some call it, "enter into the victorious life" by fully trusting Christ for victory.

There are some perverters of the Gospel who, in effect, represent Christ as only aiding sinners to work out a righteousness of their own: they bring in Christ as a mere make-weight to supply their deficiency, or they throw the mantle of His mercy over their failures. Some of the religious quacks we have referred to above would be loud in their outcry against such a travesty of the grace of God in Christ, insisting that we can be justified by nought but His blood. And yet they have nothing better to set before their dupes when it comes to "perfect sanctification" or "full salvation through fully trusting Jesus." Christ they say will aid us in accomplishing what we have vainly attempted in our own strength, and by fully trusting Him we now shall find easy what before we found so arduous. But God's Word supplies no warrant to expect sinless perfection in this life, and such teaching can only tend to fatal deception or bitter disappointment.

Those we have referred to above generally separate justification and sanctification both in fact and in time. Yea, they hold that a man may pass through the former and yet be devoid of the latter, and represent them as being attained by two distinct acts of the soul, divided it may be by an interval of years. They exhort Christians to seek sanctification very much as they exhort sinners to seek justification. Those who attain to this "sanctification," they speak of as being inducted into a superior grade of Christians, having now entered upon "the higher life." Some refer to this experience as "the second blessing:" by the first, forgiveness of sins is received through faith in the Atonement; by the second, we receive deliverance from the power (some add "the presence") of sin by trusting in the efficacy of Christ's Name-a dying Saviour rescues from Hell, an ever-living Saviour now delivers from Satan.

The question may be asked, But ought not the Christian to "present his body a living sacrifice unto God?" Most assuredly, yet not for the purpose of obtaining sanctification, nor yet for the improving or purifying of "the flesh," the sinful nature, the "old man." The exhortation of Romans 12:1 (as its "therefore" plainly shows-the "mercies of God" pointing back to 5:1,2; 6:5, 6; 8:30, etc.) is a call for us to live in the power of what is ours in Christ. The presenting of our bodies "a living sacrifice to God" is the practical recognition that we have been sanctified or consecrated to Him, and we are to do so not in order to get our bodies sanctified, but in the gracious assurance that they are already "holy."

The Christian cannot obtain a right view of the truth of sanctification so long as he separates that blessing from justification, or while he confines his thoughts to a progressive work of grace being wrought within him by the Holy Spirit. "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Cor. 6:11): observe that we are "sanctified" just as we are "justified-in the Name of Another! "That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith" (Acts 26:18): when we receive the "forgiveness" of our sins, we also receive "an inheritance among them that are sanctified by faith." The prayer of Christ, "Sanctify them through Thy truth: Thy Word is truth" (John 17:17), is fulfilled as we obtain a spiritual knowledge of the Truth by the power of the Holy Spirit. It is not by self-efforts, by any "consecration" of our own, by attempts to "lay our all on the altar" that we enter into what Christ has procured for His people, but by faith's appropriation of what God's Word sets before us.

In Christ, and in Him alone, does the believer possess a perfect purity. Christ has consecrated us to God by the offering of Himself unto Him for us. His sacrifice has delivered us from defilement and the ensuing estrangement, and restored us to the favour and fellowship of God. The Father Himself views the Christian as identified with and united to His "Holy One." There are no degrees and can be no "progress" in this sanctification: an unconverted person is absolutely unholy, and a converted person is absolutely holy. God's standard of holiness is not what the Christian becomes by virtue of the Spirit's work in us here, but what Christ is as seated at His own right hand. Every passage in the New Testament which addresses believers as "saints"-holy ones-refutes the idea that the believer is not yet sanctified and will not be so until the moment of death.

Nor does the idea of a progressive sanctification, by which the Christian "more and more dies unto sin," agree with the recorded experience of the most mature saints. The godly John Newton (author of "How sweet the name of Jesus sounds," etc.) when speaking of the expectations which he cherished at the outset of his Christian life, wrote, "But alas! these my golden expectations have been like South Sea dreams. I have lived hitherto a poor sinner, and I believe I shall die one. Have I, then, gained nothing? Yes, I have gained that which I once would rather have been without-such accumulated proof of the deceitfulness and desperate wickedness of my heart as I hope by the Lord's blessing has, in some measure, taught me to know what I mean when I say, 'Behold I am vile!' I was ashamed of myself when I began to serve Him, I am more ashamed of myself now, and I expect to be most ashamed of myself when He comes to receive me to Himself. But oh! I rejoice in Him, that He is not ashamed of me!" Ah, as the Christian grows in grace, he grows more and more out of love with himself.

"And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness to the Lord. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted of "before the Lord" (Ex. 28:36-38). These verses set before us one of the most precious typical pictures to be found in the Old Testament. Aaron, the high priest, was dedicated and devoted exclusively to the Lord. He served in that office on the behalf of others, as their mediator. He stood before God as the representative of Israel, bearing their names on his shoulders and on his heart (Ex. 28:12, 29). Israel, the people of God, were both represented by and accepted in Aaron.

That which was set forth in Exodus 28:36-38 was not a type of "the way of salvation" but had to do entirely with the approach unto the thrice holy God of His own sinning and failing people. Though the sacrifices offered on the annual day of atonement delivered them from the curse of the law, godly individuals in the nation must have been painfully conscious that sin marred their very obedience and defiled their prayers and praises. But through the high priest their service and worship was acceptable to God. The inscription worn on his forehead "Holiness to the Lord," was a solemn appointment by which Israel was impressively taught that holiness became the House of God, and that none who are unholy can possibly draw near unto Him. In Leviticus 8:9 the golden plate bearing the inscription is designated "the holy crown," for it was set over and above all the vestments of Aaron.

Now Aaron foreshadowed Christ as the great High Priest who is "over the House of God" (Heb. 10:21). Believers are both represented by and accepted in Him. The "Holiness to the Lord" which was "always" upon Aaron's head, pointed to the essential holiness of Christ, who "ever liveth to make intercession for us." Because of our legal and vital union with Christ, His holiness is ours: the perfections of the great High Priest is the measure of our acceptance with God. Christ has also "borne the iniquity of our holy things"-made satisfaction for the defects of our worship-so that they are not laid to our charge; the sweet incense of His merits (Rev. 8:3) rendering our worship acceptable to God. By Him not only were our sins put away and our persons made acceptable, but our service and worship is rendered pleasing too: "To offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet. 2:5).

Here, then, is the answer to the pressing question, How can a moral leper be fitted for the presence of God? We need a perfect holiness as well as a perfect righteousness, in order to have access to Him. The Holy One cannot look upon sin, and were we to approach Him in a way wherein He could not look upon us as being perfectly holy, we could not draw nigh unto Him at all. Christ is the all-sufficient answer to our every problem, the One who meets our every need. The precious blood of Jesus has separated the believer from all evil, removed all defilement, and made him nigh unto God in all the acceptableness of His Son. How vastly different is this from that conception which limits sanctification to our experiences and attainments! How definitely better is God's way to man's way, and how far are His thoughts on this above ours!

Now it is in the New Testament Epistles that we are shown most fully the reality and substance of what was typed out under Judaism. First, we read, "For both He that sanctifieth and they who are sanctified are all of one" (Heb. 2:11). Christ is both our sanctification and our Sanctifier. He is our Sanctifier, first, by His blood putting away our sins and cleansing us from all defilement. Second, by the operations of the Holy Spirit, for whatever He doth, He does as "the Spirit of Christ" who procured Him (Psa. 68:18 and Acts 2:33) for His people. Third, by communicating a holy life unto us (John 10:10): the whole stock of grace and holiness is in His hands, He communicating the same unto His people (John 1:16). Fourth, by appearing in Heaven as our representative: He being "Holiness to the Lord" for us. Fifth, by applying and blessing His Word to His people, so that they are washed thereby (Eph. 5:26). He is our sanctification because the holiness of His nature, as well as His obedience, is imputed to us (1 Cor. 1:30).

"We are sanctified through the offering of the body of Jesus Christ once for all" (Heb. 10:10). The Christian will never have right thoughts on this subject until he perceives that his sanctification before God was accomplished at Calvary. As we read, "And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of his flesh through death, to present you holy and unblameable and unreprovable in His, sight" (Col. 1:21, 22): By His work at the cross, Christ presents the Church unto God in all the excellency of His perfect sacrifice. In these passages it is not at all a question of any work which is wrought in us, but of what Christ's oblation has secured for us. By virtue of His sacrifice, believers have been set apart unto God in all Christ's purity and merits, a sure title being accorded them for Heaven. God accounts us holy according to the holiness of Christ's sacrifice, the full value of which rests upon the least instructed, the feeblest, and most tried Christian on earth.

So infinitely sufficient is Christ's oblation for us that "by one offering He hath perfected forever them that are sanctified" (Heb. 10:14). As we read again, "Ye are complete in Him" (Col. 2:10), and this, because His work was complete. All true believers are in the everlasting purpose of God, and in the actual accomplishment of that purpose by the Lord Jesus, perfectly justified and perfectly sanctified. But all believers are not aware of that blessed fact; far from it. Many are confused and bewildered on this subject. One reason for that is, that so many are looking almost entirely to human teachers for instructions, instead of relying upon the Holy Spirit to guide them into the truth, and searching the Scriptures for a knowledge of the same. The religious world today is a veritable "Babel of tongues," and all certainty is at an end if we turn away from the Word (failing to make it our chief study) and lean upon preachers. Alas, how many in professing Protestantism are little better off than the poor Papists, who receive unquestioningly what the "priest" tells them.

It is only as we read God's Word, mixing faith therewith (Heb. 4:2) and appropriating the same unto ourselves, that the Christian can enter into God's thoughts concerning him. In the sacred Scriptures, and nowhere else, can the believer discover what God has made Christ to be unto him and what He has made him to be in Christ. So too it is in the Scriptures, and nowhere else, that we can learn the truth about ourselves, that "in the flesh (what we are by nature as the depraved descendants of fallen Adam) there dwelleth no good thing" (Rom. 7:18). Until we learn to distinguish (as God does) between the "I" and the "sin which dwelleth in me" (Rom. 7:20) there can be no settled peace. Scripture knows nothing of the sanctification of "the old man," and as long as we are hoping for any improvement in him, we are certain to meet with disappointment. If we are to "worship God in the Spirit" and "rejoice in Christ Jesus" we must learn to have "no confidence in the flesh" (Phil. 3 :3).

"Wherefore Jesus, also, that He might sanctify the people with His own blood, suffered without the gate" (Heb. 13:12). The precious blood of Christ has done more than simply make expiation for their sins: it has also set them apart to God as His people. It is that which has brought them into fellowship with the Father Himself. By the shedding of His blood for us, Christ made it consistent with the honour and holiness of God to take us as His peculiar people; it also procured the Holy Spirit who has (by regeneration) fitted us for the privileges and duties of our high calling. Thus, Christ has sanctified His people both objectively and subjectively. We are "sanctified with His own blood," first, as it was an oblation to God; second, as its merits are imputed to us; third, as its efficacy is applied to us.

Christ's blood "cleanseth us from all sin" (1 John 7) in a threefold way. First, Godwards, by blotting out our sins and removing our defilement from His view (as Judge). Second, by procuring the Holy Spirit, by whom we receive "the washing of regeneration" (Titus 3:5). Third, by our consciences being "purged" (Heb. 9:14) as faith lays hold of these blessed facts, and thus we are fitted to "serve the living God!" Herein we may perceive how God puts the fullest honour on His beloved Son, by making Him not only the Repairer of our ruin and the triumphant Undoer of the Serpent's work (1 John 3:8), but also giving us His own perfect standing before God and communicating His own holy nature unto His people-for a branch cannot be in the true vine without partaking of its life.

In the person of Christ God beholds a holiness which abides His closest scrutiny, yea, which rejoices and satisfies His heart; and whatever Christ is before God, He is for His people-"whither the Forerunner is for us entered" (Heb. 6:20), "now to appear in the presence of God for us" (Heb. 9:24)! In Christ's holiness we are meet for that place unto which Divine grace has exalted us, so that we are "made to sit together in the heavenlies in Christ Jesus" (Eph. 2:6) This is not accomplished by any experience, separated by a long process from our justification, but is a blessed fact since the moment we first believed on Christ. We are in Christ, and how can any one be in Him, and yet not be perfectly sanctified? From the first moment we were "joined to the Lord" (1 Cor. 6:17), we are holy brethren, partakers of the heavenly calling" (Heb. 3:1). This is what the Christian's faith needs to lay hold of and rest on, upon the authority of Him that cannot lie. Nevertheless, the best taught, the most spiritual and mature Christian, apprehends the truth hut feebly and inadequately, for now "we see through a glass darkly."

True, there is such a thing as a growth in the knowledge of sanctification, that is, providing our thoughts are formed by the Word of God. There is an experimental entering into the practical enjoyment of what God has made Christ to be unto us, so that by faith therein our thoughts and habits, affections and associations are affected thereby. There is such a thing as our apprehending the glorious standing and state which Divine grace has given us in the Beloved, and exhibiting the influence of the same upon our character and conduct. But that is not what we are here treating of. That which we are now considering is the wondrous and glorious fact that the Christian was as completely sanctified in God's view the first moment he laid hold of Christ by faith, as he will be when every vestige of sin has disappeared from his person, and he stands before Him glorified in spirit and soul and body.

But the question may be asked, What provision has God made to meet the needs of His people sinning after they are sanctified? This falls not within the compass of the present aspect of our subject. Yet briefly, the answer is, The ministry of Christ on high as our great High Priest (Heb. 7:25) and Advocate (1 John 2:1); and their penitently confessing their sins, which secures their forgiveness and cleansing (1 John 1:9). The sins of the Christian mar his communion with God and hinder his enjoyment of His salvation, but they affect not his standing and state in Christ. If I judge not myself for my sinful failures and falls, the chastening rod will descend upon me, yet wielded not by an angry God, but by my loving Father (Heb. 12:5-11).

We are not unmindful of the fact that there is not a little in this chapter which worldly-minded professors may easily pervert to their own ruin-what truth of Scripture is not capable of being "wrested"? But that is no reason why God's people should he deprived of one of the choicest and most nourishing portions of the Bread of Life! Other chapters in this book are thoroughly calculated to "preserve the balance of truth."

15. ITS SECURER

The Christian has been sanctified by the triune Jehovah: infinite wisdom and fathomless grace so ordered it that he is indebted to each of the Eternal Three. The Lord God designed that all the Persons in the blessed Trinity should be honored in the making holy of His people, so that each of Them might be distinctively praised by us. First, the Father sanctified His people by an eternal decree, choosing them in Christ before the foundation of the world and predestinating them unto the adoption of children. Second, the Son sanctified His people by procuring for them a perfect and inalienable standing before the Judge of all, the infinite merits of His finished work being reckoned to their account. Third, God the Spirit makes good the Father's decree and imparts to them what the work of Christ procured for them: the Spirit is the actual Securer of sanctification, applying it to their persons. Thus the believer has abundant cause to adore and glorify the Father, the Son, and the Holy Spirit.

It is very remarkable to observe the perfect harmony there is between the different operations of the Eternal Three in connection with the making holy of the elect, and the threefold signification of the term "sanctification." In an earlier chapter we furnished proof that the word "to sanctify" has a threefold meaning, namely, to separate, to cleanse, to adorn. First, in Scripture a person or thing is said to be sanctified when it is consecrated or set apart from a common to a sacred use. So in the eternal decree of the Father, the elect were separated in the Divine mind from countless millions of our race which were to be created, and set apart for His own delight and glory. Second, where those persons and things are unclean, they must be purified, so as to fit them for God's pleasure and use. That was the specific work assigned to the Son: His precious blood has provided the means for our purification. Third, the persons or things sanctified need to be beautified and adorned for God's service: this is accomplished by the Holy Spirit.

It is also striking and blessed to note the relation and order of the several acts of the Holy Three in connection with our sanctification. The source of it is "the eternal purpose" or decree of God: "by the which will we are sanctified" (Heb. 10:10). The substance of it was brought forth by Christ when He fully accomplished God's will on our behalf: "that He might sanctify the people with His own blood" (Heb. 13:12). The securer of it is the Holy Spirit, who by His work of grace within applies to the individual the sanctification which the Church has in its Head: "being sanctified by the Holy Spirit" (Rom. 15:16). It is not until the Comforter takes up His abode in the heart that the Father's will begins to be actualized and the Son's "work" evidences its efficacy toward us. This glorious gift, then, is let down to us from the Father, through the Son, by the Spirit.

If we consider the nature of Christ's work for His people and the perfection of their standing in Him before God, it could not for a moment be supposed that this having been accomplished by the grace, wisdom, and power of God, that their state should be left unaffected-that their position should be so gloriously changed, yet their condition remain as sinful as ever; that they should be left in their sins to take comfort from their immunity to Divine wrath. The degradation, pollution, and utter ruin of our nature; our estrangement from God, spiritual death, and our whole heritage of woe are the immediate consequences of sin. And what would forgiveness, justification, and redemption in Christ mean, if deliverance from all those consequences did not directly and necessarily follow? Our being made the righteousness of God in Christ (2 Cor. 5:21) would be but an empty name, if it does not imply and entail recovery from all that sin had forfeited and deliverance from all that sin had incurred. Thank God that, in the end (when we are glorified), will be perfectly effected.

It is true that when Christ first seeks out His people He finds them entirely destitute of holiness, yea, of even desire after it; but He does not leave them in that awful state. No, such would neither honour Him nor fulfill the Father's will. Glorious as is the triumph of Divine grace in the justification of a sinner, through the work of Christ as Surety, yet even that must be regarded as a means to an end. See how this is brought out in every scriptural statement of the purpose of grace concerning the redeemed, or the design of the mission and sufferings of the Redeemer: "I am come that they might have life, and that they might have it more abundantly" (John 10:10); "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14); "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust" (2 Pet. 1:4); "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John 3:1).

Since we are made the righteousness of God in Christ the result of this in the Christian, must, ultimately, correspond with that perfection. In other words, nothing short of perfect fellowship with the Father and with His Son can answer to His having died on account of our sins and risen again on account of our justification; and having risen, become the Head f and Source of an entirely new life to all who believe on Him. The aim of the Father's love and of the Son's grace, was not only that we might have restored to us the life which we lost in Adam, but that we should have "life more abundantly;" that we should be brought back not merely to the position of servants-which was the status of unfallen Adam-but be given, the wondrous place of sons; that we should be fitted not simply for an earthly paradise, but for an eternity of joy in the immediate presence of God in Heaven.

Now it is on the ground of what Christ did and earned for His people, and with a view to the realization of the Father's purpose of their glorification, that the Holy Spirit is given to the elect. And it makes much for His praise and for their peace that they obtain a clear and comprehensive view of His work within them; nor can that be secured by a hurried or superficial study of the subject. His operations are varied and manifold; yet all proceeding from one foundation and all advancing toward one grand end. That which we are now to consider is the "sanctification of the Spirit," an expression which is found both in 2 Thessalonians 2:13 and 1 Peter 1:2. The connection in which the expression occurs in the two passages Just mentioned, clearly intimates that the sanctification of the Spirit is an integral part of our salvation, that it is closely associated with our "belief of the truth," and that it precedes our practical obedience.

John Owen's definition of the Spirit's sanctification, based on 1 Thessalonians 5:23 is as follows, "Sanctification is an immediate work of the Spirit of God on the souls of believers, purifying and cleansing of their natures from the pollution and uncleanness of sin, renewing in them the image of God, and thereby enabling them from a spiritual and habitual principle of grace, to yield obedience unto God, according unto the tenor and terms of the new covenant, by virtue of the life and death of Jesus Christ. Or more briefly: it is the universal renovation of our natures by the Holy Spirit, into the image of God, through Jesus Christ." Full and clear though this definition be, we humbly conceive it is both inadequate and inaccurate: inadequate, because it leaves out several essential elements; inaccurate, because it confounds the effects with the cause. Later, he says, "In the sanctification of believers the Holy Spirit doth work in them, in their whole souls-their minds, wills, and affections-a gracious, supernatural habit, principle, and disposition of living unto God, wherein the substance or essence, the life and being, of holiness doth consist."

In an article thereon S. E. Pierce said, "Sanctification, or Gospel-holiness, without which no man shall see the Lord, comprehends the whole work of the Spirit of God within and upon us, from our regeneration to our eternal glorification. It is the fruit and blessed consequence of His indwelling us, and the continued effect of spiritual regeneration, i.e., in begetting within us a nature suited to take in spiritual things, and be properly affected by them. Regeneration is the root and sanctification is the bud, blossom and fruit which it produces. In our regeneration by the Holy Spirit we are made alive to God, and this is manifested by our faith in Christ Jesus. Our lusts are mortified because we are quickened together with Christ. And what we style the sanctification of the Spirit, which follows after regeneration hath taken place within us, consists in drawing forth that spiritual life which is conveyed to our souls in our new birth, into acts and exercise on Christ and spiritual things, in quickening our graces, and in leading us to walk in the paths of holiness, by which proof is given that we are alive to God through Jesus Christ our Lord." This, we believe is preferable to Owens, yet still leaving something to be desired.

Exactly what is the sanctification of the Spirit? Personally, we very much doubt whether that question can be satisfactorily answered in a single sentence, for in framing one, account needs to be taken of the change which is produced in the believing sinner's relationship to God, his relationship to Christ as the Head of the Church, his relationship to the unregenerate, and his relationship to the Divine law. Positionally, our sanctification by the Spirit results from our being vitally united to Christ, for the moment we are livingly joined to Him, His holiness becomes ours, and our standing before God is the same as His. Relatively, our sanctification of the Spirit issues from our being renewed by Him, for the moment He quickens us we are set apart from those who are dead in sins. Personally, we are consecrated unto God by the Spirit's indwelling us, making our bodies His temples. Experimentally, our sanctification of the Spirit consists in the impartation to us of a principle ("Nature") of holiness, hereby we become conformed to the Divine law. Let us consider each of these viewpoints separately.

Our union to Christ is the grand hinge on which everything turns. Divorced from Him, we have nothing spiritually. Describing our unregenerate condition, the apostle says, "at that time ye were without Christ," and being without Him, it necessarily follows "being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Eph. 2:12). But the moment the Holy Spirit makes us livingly one with Christ, all that He has becomes ours, we are then "joint-heirs with Him." Just as a woman obtains the right to share all that a man has once she is wedded to him, so a poor sinner becomes holy before God the moment he is vitally united to the Holy One. Everything which God requires from us, everything which is needed by us, is treasured up for us in Christ.

By our union with Christ we receive a new and holy nature, whereby we are capacitated for holy living, which holy living is determined and regulated by our practical and experimental fellowship with Him. By virtue of our federal union with the first Adam we not only had imputed to us the guilt of his disobedience but we also received from him the sinful nature which has vitiated our souls, powerfully influencing all our faculties. In like manner, by virtue of our federal union with the last Adam, the elect not only have imputed to them the righteousness of His obedience, but they also receive from Him (by the Spirit) a holy nature, which renews all the faculties of their souls and powerfully affects their actions. Once we become united to the Vine, the life and holy virtue which is in Him flows into us, and brings forth spiritual fruit. Thus, the moment the Spirit unites us to Christ, we are "sanctified in Christ Jesus" (1 Cor. 1:2).

It is axiomatic that those whom God separates unto Himself must be suited to Himself, that is, they must be holy. Equally clear is it from the Scriptures that, whatsoever God does He is determined that the crown of honour for it should rest upon the head of Christ, for He is the grand Center of all the Divine counsels. Now both of these fundamental considerations are secured by God's making us partakers of His own holiness, through creating us anew in Christ Jesus. God will neither receive nor own any one who has the least taint of sin's defilement upon him, and it is only as we are made new creatures in Christ that we can fully measure up to the unalterable requirements of God. Our state must be holy as well as our standing; and as we showed in the last three chapters Christ Himself is our sanctification, so now we seek to point out that we are actually sanctified in Christ-personally and vitally.

"But of Him are ye in Christ Jesus" (1 Cor. 1:30)-"of Him" by the power and quickening operation of the Spirit. Christians are supernaturally and livingly incorporated with Christ. "For we are His workmanship, created in Christ Jesus" (Eph. 2:10): that new creation is accomplished in our union with His person. This is our spiritual state: a "new man" has been "created in righteousness and true holiness" (Eph. 4:24), and this we are exhorted to "put on" or make manifest. This is not at all a matter of progress or attainment, but is true of every Christian the moment he is born again. The terms "created in righteousness (our justification) and true holiness" (our sanctification) describe what the "new man" is in Christ. It is not simply something which we are to pursue though that is true, and is intimated in the "put ye on;" but it is what all Christians actually are: their sanctification in Christ is an accomplished fact: it is just because Christians are "saints" they are to lead saintly lives.

The believer begins his Christian life by having been perfectly sanctified in Christ. Just as both our standing and state were radically affected by virtue of our union with the first Adam, so both our standing and state are completely changed by virtue of our union with the last Adam. As the believer has a perfect standing in holiness before God because of his federal union with Christ, so his state is perfect before God, because he is now vitally united to Christ: he is in Christ, and Christ is in him. By the regenerating operation of the Spirit we are "joined unto the Lord" (1 Cor. 6:17). The moment they were born again, all Christians were sanctified in Christ with a sanctification to which no growth in grace, no attainments in holy living, can add one iota. Their sanctification, like their justification, is "complete in Him" (Col. 2:10). Christ Himself is their life, and He becomes such by a personal union to Himself which nothing can dissolve. From the moment of his new birth every child of God is a "saint in Christ Jesus" (Rom. 1:7), one of the "holy brethren" (Heb. 3:1); and it is just because they are such, they are called upon to live holy lives. 0 what cause we have to adore the grace, the wisdom, and the power of God!

When one of God's elect is quickened into newness of life a great change is made relatively, that is, in connection with his relation to his fellowmen. Previously, he too was both in the world and of it, being numbered with the ungodly, and enjoying their fellowship. But at regeneration he is born unto a new family, even the living family of God, and henceforth his standing is no longer among those who are "without Christ:" "Who hath delivered us from the Power of darkness, and hath translated us into the kingdom of His dear Son" (Col. 1:13). Thus, when one is made alive in Christ by the Holy Spirit, he at once becomes separated from those who are dead in trespasses and sins and therefore this is another aspect of the "sanctification of the Spirit." This was typed out of old. When the Lord was revealed unto Abraham, the word to him was "Get thee out of thy country, and from thy kindred" (Gen. 21:1). So again it was with Israel: no sooner were they delivered from the Angel of Death by the blood of the lamb, than they were required to leave Egypt behind them.

Personally we are sanctified or consecrated unto God by the Spirit's indwelling us and making our bodies His temples. As He came upon Christ Himself ("without measure") so, in due time, He is given to each of His members: "ye have an Unction (the Spirit) from the Holy One"-Christ; "the Anointing (the Spirit) which ye have received of Him (Christ) abideth in you" (1 John 2:20, 27)-it is from this very fact we receive our name, for "Christian" means "an anointed one," the term being taken from the type in Psalm 133:2. It is the indwelling presence of the Holy Spirit which constitutes a believer a holy person. That which made Canaan the "holy" land, Jerusalem the "holy" city, the temple the "holy" place, was the presence and appearing of the Holy One there! And that which makes any man "holy" is the perpetual abiding of the Spirit within him. Needless to say, His indwelling of us necessarily produces fruits of holiness in heart and life-this will come before us in the sequel.

Amazing, blessed, and glorious fact, the Holy Spirit indwells the regenerate so that their bodies become the temples of the living God. "The Holy Spirit descends on them and enters within them, in consequence of their union with Christ. He comes from Heaven to make known this union between Christ and them. He is the Divine Manifester of it. He dwells in us as a well of water springing up into everlasting life. He abides with us as our Divine Comforter, and will be our Guide even unto death, and continue His life-giving influences in us and dwell in us, filling us with all the fulness of God in Heaven for ever" (S. E. Pierce).

This indwelling of the Spirit is, in the order of God, subsequent to and in consequence of our being sanctified by the blood of Jesus; for it is obvious that God could not "dwell" in those who were standing under the imputation of their guilt. The Holy Spirit, therefore, from the very fact of making our bodies His temples, attests and evidences the completeness and perpetuity of the sanctification which is ours by the sacrifice of Christ. He comes to us not to procure blessings which Christ hath already purchased for us, but to make them known to us: "Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God" (1 Cor. 2:12). He comes to sustain those in whom the life of Christ now is.

16. ITS SECURER (COMPLETED)

"Sanctification of the Spirit" (2 Thess. 2:13) is a comprehensive expression which has a fourfold significance at least. First, it points to that supernatural operation of the Spirit whereby a sinner is "created in Christ Jesus" (Eph. 2:10), made vitally one with Him, and thereby a partaker of His holiness. Second, it tells of the vital change which this produces in his relation to the ungodly: having been quickened into newness of life, he is at once separated from those who are dead in sins, so that both as to his standing and state he is no longer with them common to Satan, sin and the world. Third, it speaks of the Spirit Himself taking up His abode in the quickened soul, thereby rendering him personally holy. Fourth, it refers to His bringing the heart into conformity with the Divine law, with all that that connotes. Before taking up this last point, we will offer a few more remarks upon the third.

The coming of this Divine and glorious Person to indwell one who is depraved and sinful is both a marvel and a mystery: a marvel that He should, a mystery that He would. How is it possible for Him who is ineffably holy to dwell within those who are so unholy? Not a few have said it is impossible, and were it not for the plain declarations of Scripture thereon, probably all of us would come to the same conclusion. But God's ways are very different from ours, and His love and grace have achieved that which our poor hearts had never conceived of. This has been clearly recognized in connection with the amazing birth, and the still more amazing death of Christ; but it has not been so definitely perceived in connection with the descent of the Spirit to indwell believers.

There is a striking analogy between the advent to this earth of the second person of the Trinity and the advent of the third person, and the marvel and mystery of the one should prepare us for the other. Had the same not become an historical fact, who among us had ever supposed that the Father had suffered His beloved Son to enter such depths of degradation as He did? Who among us had ever imagined that the Lord of glory would lie in a manger? But He did! In view of that, why should we be so staggered at the concept of the Holy Spirit's entering our poor hearts? As the Father was pleased to allow the glory of the Son to be eclipsed for a season by the degradation into which He descended, so in a very real sense He suffers the glory of the Spirit to be hid for a season by the humiliation of His tabernacling in our bodies.

It is on the ground of Christ's work that the Spirit comes to us. "Whatever we receive here is but the result of the fulness given to us in Christ. If the Spirit comes to dwell in us as the Spirit of peace, it is because Jesus by His blood, once offered, hath secured for us that peace. If the Spirit comes as the Spirit of glory, it is because Jesus has entered into and secured glory for us. If the Spirit comes as the Spirit of sonship, it is because Jesus has returned for us to the bosom of the Father and brought us into the nearness of the same love. If the Spirit comes to us as the Spirit of life, it is because of the life hidden for us in Christ with God. The indwelling of the Spirit therefore being a result of the abiding relation to God into which the resurrection and ascension of our Lord has brought us, must of necessity be an abiding presence. Consequently, the sanctification which results from the fact of His presence in us and from the fact of the new man being created in us, must be a complete and abiding sanctification-as complete and as abiding as the relation which Christ holds to us in redemption as the Representative and Head of His mystical body" (B. W. Newton).

Yet let it be pointed out that, the blessed Spirit does not allow our hearts to remain in the awful condition in which He first finds them; and this brings us to our fourth point. In Titus 3:5 we read "according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Spirit." All that is comprehended in this "washing" we may not be able to say, but it certainly includes the casting of all idols out of our hearts, to such an extent that God now occupies the throne of it. By this "washing of regeneration" the soul is so cleansed from its native pollution that sin is no longer loved, but loathed; the Divine law is no longer hated, but delighted in; and the affections are raised from things below unto things above. We are well aware of the fact that this is the particular point which most exercises honest consciences; yet, God does not intend that our difficulties should be so cleared up in this life that all exercise of heart should be at an end.

Though it be true that the flesh remains unaltered in the Christian, and that at times its activities are such that our evidences of regeneration are clouded over, yet it remains that a great change was wrought in us at the new birth, the effects of which abide. Though it be true that a sea of corruption still dwells within, and that at times sin rages violently, and so prevails that it seems a mockery to conclude that we have been delivered from its domination; yet this does not alter the fact that a miracle of grace has been wrought within us. Though the Christian is conscious of so much filth within, he has experienced the "washing of regeneration." Before the new birth he saw no beauty in Christ that he should desire Him; but now he views Him as "the Fairest among ten thousand." Before, he loved those like himself; but now he "loves the brethren" (1 John 3:14). Moreover, his understanding has been cleansed from many polluting errors and heresies. Finally, it is a fact that the main stream of his desires runs out after God.

But "the washing of regeneration" is only the negative side: positively there is "the renewing of the Holy Spirit." Though this "renewing" falls far short of what will take place in the saint at his glorification, yet it is a very real and radical experience. A great change and renovation is made in the soul, which has a beneficial effect upon all of its faculties. This "renewing of the Holy Spirit" has in it a transforming power, so that the heart and mind are brought into an obediential frame toward God. The soul is now able to discern that God's will is the most "good and acceptable and perfect" (Rom. 12:2) of all, and there is a deep desire and a sincere effort made to become conformed thereto. But let it be carefully noted that the present and not the past tense is employed in Titus 3:5-not ye were washed and renewed, but a "washing" and "renewing:" it is a continual work of the Spirit.

Ere proceeding to show further the nature of the Spirit's work in the soul in His sanctifying operations, let it be pointed out that what our hearts most need to lay hold of and rest on is that which has been before us in the last few chapters. The believer has already been perfectly sanctified in the decree and purpose of the Father. Christ has wrought out for him that which, when reckoned to his account, perfectly fits him for the courts of God's temple above. The moment he is quickened by the Spirit he is created in Christ," and therefore "sanctified in Christ:" thus both his standing and state are holy in God's sight. Furthermore, the Spirit's indwelling him, making his body His temple, constitutes him personally holy-just as the presence of God in the temple made Canaan the "holy land" and Jerusalem the "holy city."

It is of the very first importance that the Christian should be thoroughly clear upon this point. We do not become saints by holy actions-that is the fundamental error of all false religions. No, we must first be saints before there can be any holy actions, as the fountain must be pure before its stream can be, the tree good if its fruit is to be wholesome. The order of Scripture is "Let it not be once named among you, as becometh Saints" (Eph. 5:3), and "but now are ye light in the Lord: walk as children of light" (Eph. 5 8); "in behavior as becometh holiness" (Titus 2:3). God first sets our hearts at rest, before He bids our hands engage in His service. He gives life, that we may be capacitated to render love. He creates in us a sanctified nature, that there may be sanctified conduct. God presents us spotless in the Holiest of all according to the blood of sprinkling, that, coming forth with a conscience purged from dead works, we may seek to please and glorify Him.

It is the creating of this holy nature within us that we must next consider. "It is something that is holy, both in its principle, and in its actions; and is superior to anything that can come from man, or be performed by himself. It does not lie in a conformity to the light of nature, and the dictates of it; nor is it what may go by the name of moral virtue, which was exercised by some of the heathen philosophers, to a very great degree, and yet they had not a grain of holiness in them; but were full of the lusts of envy, pride, revenge, etc., nor does it lie in a bare, external conformity to the law of God, or in an outward reformation of life and manners: this appeared in the Pharisees to a great degree, who were pure in their own eyes, and thought themselves holier than others, and disdained them, and yet their hearts were full of all manner of impurity.

"Nor is it what is called restraining grace: persons may be restrained by the injunction of parents and masters, by the laws of magistrates, and by the ministry of the Word, from the grosser sins of life; and be preserved, by the providence of God, from the pollutions of the world, and yet not be sanctified. Nor are gifts, ordinary or extraordinary, sanctifying grace: Judas Iscariot no doubt had both, the ordinary gifts of a preacher, and the extraordinary gifts of an apostle; yet he was not a holy man. Gifts are not graces: a man may have all gifts and all knowledge, and speak with the tongue of men, and angels, and not have grace; there may be a silver tongue where there is an unsanctified heart. Nor is sanctification a restoration of the lost image of Adam, or an amendment of that image marred by the sin of man; or a new vamping up of the old principles of nature" (John Gill).

Having seen what this holy nature, imparted by the Spirit, is not; let us endeavor to define what it is. It is something entirely new: a new creation, a new heart, a new spirit, a new man, the conforming of us to another image, even to that of the last Adam, the Son of God. It is the impartation of a holy principle, implanted in the midst of corruption, like a lovely rosebush growing out of a dung-heap. It is the carrying forward of that "good work" begun in us at regeneration (Phil. 1:6). It is called by many names, such as "the inward man" (2 Cor. 4:16) and "the hidden man of the heart" (1 Pet. 3:4), not only because it has its residence in the soul, but because our fellows can see it not. It is designated "seed" (1 John 3 :9) and "spirit" (John 3:6) because it is wrought in us by the Spirit of God. It is likened to a "root" (Job 19:28), to "good treasure of the heart" (Matt. 12:35), to "oil in the vessel" (Matt. 25:4)-by "oil" there is meant grace, so called for its illuminating nature in giving discernment to the understanding, and for its supplying and softening nature, taking off the hardness from the heart and the stubbornness from the will.

It is in this aspect of our sanctification that we arrive at the third meaning of the term: the blessed Spirit not only separates from the common herd of the unregenerate, cleanses our hearts from the pollution of sin, but He suitably adorns the temple in which He now dwells. This He does by making us partakers of "the Divine nature" (2 Pet. 1:4), which is a positive thing, the communication of a holy principle, whereby we are "renewed after the image of God." When the Levites were to minister in the holy place, not only were they required to wash themselves, but to put on their priestly attire and ornaments, which were comely and beautiful. In like manner, believers are a holy and royal priesthood (1 Pet. 2:5), for they have not only been washed from the filth of sin, but are "all glorious within" (Ps. 45:13). They have not only had the robe of imputed righteousness put upon them (Isa. 61:10), but the beautifying grace of the Spirit has been implanted in them.

It is by the reception of this holy principle or nature that the believer is freed from the domination of sin and brought into the liberty of righteousness, though not until death is he delivered from the plague and presence of sin. At their justification believers obtain a relative or judicial sanctification, which provides for them a perfect standing before God, by which they receive proof of their covenant relationship with Him, that they are His peculiar people, His "treasure," His "portion." But more, they are also inherently sanctified in their persons by a gracious work of the Spirit within their souls. They are "renewed" throughout the whole of their beings; for as the poison of sin was diffused throughout the entire man, so is grace. It helps not a little to perceive that, as Thos. Boston pointed out long ago in his "Man's Fourfold State," "Holiness is not one grace only, but all the graces of the Spirit: it is a constellation of graces; it is all the graces in their seed and root."

Yet let it be pointed out that, though the whole of the Christian's person is renewed by the Spirit, and all the faculties of his soul are renovated, nevertheless, there is no operation of grace upon his old nature, so that its evil is expelled: the "flesh" or principle of indwelling sin is neither eradicated nor purified nor made good. Our "old man" (which must be distinguished from the soul and its faculties) is "corrupt according to the deceitful lusts," and remains so till the end of our earthly pilgrimage, ever striving against the "spirit" or principle of holiness or "new man." As the soul at the very first moment of its union with the body (in the womb) became sinful, so it is not until the moment of its dissolution from the body that the soul becomes inherently sinless. As an old divine quaintly said, "Sin brought death into the world, and God, in a way of holy resentment, makes use of death to put an end to the very being of sin in His saints."

Many readers will realize that we are here engaged in grappling with a difficult and intricate point. No man is competent to give such a clear and comprehensive description of our inward sanctification that all difficulty is cleared up: the most he can do is to point out what it is not, and then seek to indicate the direction in which its real nature is to be sought. As a further effort toward this it may be said that, this principle of holiness which the Spirit imparts to the believer consists of spiritual light, whereby the heart is (partly) delivered from the darkness in which the Fall enveloped it. It is such an opening of the eyes of our understandings that we are enabled to see spiritual things and discern their excellency; for before we are sanctified by the Spirit we are totally blind to their reality and beauty: such passages as John 1:5; Acts 26:18; 2 Corinthians 4:6; Ephesians 5:8; Colossians 1:13; 1 Peter 2:9 (read them!) makes this clear.

Further, that principle of holiness which the Spirit imparts to the believer consists of spiritual life. Previous to its reception the soul is in a state of spiritual death, that is, it is alienated from and incapacitated toward God. At our renewing by the Spirit, we receive a vital principle of spiritual life: compare John 5:24; 10:11, 28; Romans 8:2; Ephesians 2:1. It is by this new life we are capacitated for communion with and obedience to God. Once more; that principle of holiness consists of spiritual love. The natural man is in a state of enmity with God; but at regeneration there is implanted that which delights in and cleaves to God: compare Deuteronomy 30:6; Romans 5:5; Galatians 5:24. As "light" this principle of holiness affects the understanding, as "life" it influences and moves the will, as "love" it directs and moulds the affections. Thus also it partakes of the very nature of Him who is Light, Life, and Love. "Let the beauty of the Lord be upon us" (Ps. 90:17) signifies "let this principle of holiness (as light, life, and love) be healthy within and made manifest through and by us.

But we must now turn to the most important aspect of all, of the nature of this principle of holiness, whereby the Spirit sanctified us inherently. Our experimental sanctification consists in our hearts being conformed to the Divine law. This should be so obvious that no labored argument should be required to establish the fact. As all sin is a transgression of the law (I John 3 :4), so all holiness must be a fulfilling of the law. The natural man is not subject to the law, neither indeed can he be (Rom. 8:7). Why? Because he is devoid of that principle from which acceptable obedience to the law can proceed. The great requirement of the law is love: love to God, and love to our neighbor; but regarding the unregenerate it is written, "ye have not the love of God in you" (John 5 42). Hence it is that God's promise to His elect is "The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart" (Deut. 30:6)-for "love is the fulfilling of the law."

This is the grand promise of the Covenant: "I will put My laws into their mind, and write them in their hearts" (Heb. 8:10); and again, "I will put My Spirit within you, and cause you to walk in My statutes" (Ezek. 36:27). As we said in the preceding article: when Christ comes to His people He finds them entirely destitute of holiness, and of every desire after it; but He does not leave them in that awful condition. No, He sends forth the Holy Spirit, communicates to them a sincere love for God, and imparts to them a principle or "nature" which delights in His ways. "They that are in the flesh cannot please God" (Rom. 8:8). Why? Because any work to be pleasing to Him must proceed from a right principle (love to Him), be performed by a right rule (His Law, or revealed will), and have a right end in view (His glory); and this is only made possible by the sanctification of the Spirit.

Experimental holiness is conformity of heart and life to the Divine law. The law of God is "holy, just and good" (Rom. 7:12), and therefore does it require inward righteousness or conformity as well as outward; and this requirement is fully met by the wondrous and gracious provision which God has made for His people. Here again we may behold the striking and blessed cooperation between the Eternal Three. The Father, as the King and Judge of all, gave the Law. The Son, as our Surety, fulfilled the Law. The Spirit is given to work in us conformity to the Law: first, by imparting a nature which loves it; second, by instructing and giving us a knowledge of its extensive requirements; third, by producing in us strivings after obedience to its precepts. Not only is the perfect obedience of Christ imputed to His people, but a nature which delights in the law is imparted to them. But because of the opposition from indwelling sin, perfect obedience to the law is not possible in this life; yet, for Christ's sake, God accepts their sincere but imperfect obedience.

We must distinguish between the Holy Spirit and the principle of holiness which He imparts at regeneration: the Creator and the nature He creates must not be confounded. It is by His indwelling the Christian that He sustains and develops, continues and perfects, this good work which he has begun in us. He takes possession of the soul to strengthen and direct its faculties. It is from the principle of holiness which He has communicated to us that there proceeds the fruits of holiness-sanctified desires, actions and works. Yet that new principle or nature has no strength of its own: only as it is daily renewed, empowered, controlled, and directed by its Giver, do we act "as becometh holiness." His continued work of sanctification within us proceeds in the twofold process of the mortification (subduing) of the old man and the vivification (quickening) of the new man.

The fruit of the Spirit's sanctification of us experimentally, appears in our separation from evil and the world. But because of the flesh within, our walk is not perfect. Oftentimes there is little for the eye of sense to distinguish in those in whom the Spirit dwells from the moral and respectable wordlings; yea, often they put us to shame. "It doth not yet appear what we shall be." "The world knoweth us not." But the heart is washed from the prevailing love of sin by the tears of repentance which the Christian is moved to frequently shed. Every new act of faith upon the cleansing blood of Christ carries forward the work of experimental sanctification to a further degree. As Naaman was required to dip in the Jordan again and again, yea, seven times, till he was wholly purged of his bodily leprosy; so the soul of the Christian-conscious of so much of the filth of sin still defiling him-continues to dip in that "fountain opened for sin and for uncleanness." Thank God, one day Christ will "present to Himself a glorious Church, not having spot or wrinkle, or any such thing" (Eph. 5:27).

17. ITS RULE

Having considered the distinct acts of the Father, the Son, and the Holy Spirit in the sanctification of the Church, we must now carefully inquire as to the Rule by which all true holiness is determined, the Standard by which it is weighed and to which it must be conformed. This also is of deep importance, for if we mistake the line and plummet of holiness, then all our efforts after it will be wide of the mark. On this aspect of our subject there also prevails widespread ignorance and confusion today, so that we are obliged to proceed slowly and enter rather lengthily into it. If one class of our readers sorely needed-for the strengthening of their faith and the comfort of their hearts-a somewhat full setting forth of the perfect sanctification which believers have in Christ, another class of our readers certainly require-for the illumination of their minds and the searching of their conscience-a setting forth in detail of the Divinely-provided "Rule."

In previous chapters we have shown that holiness is the antithesis of sin, and therefore as "sin is the transgression (a deviation from or violation of) the Law" (1 John 3:4), holiness must be a conformity to the Law. As "sin" is a general term to connote all that is evil, foul, and morally loathsome, so holiness" is a general term to signify all that is good, pure, and morally virtuous or vicious, praiseworthy or blameworthy, as they express the desires, designs, and choices of the heart. As all sin is a species of self-love-self-will, self-pleasing, self-gratification-so all holiness consists of disinterested or unselfish love-to God and our neighbor: 1 Corinthians 13 supplies a full and beautiful delineation of the nature of holiness: substitute the term "holiness" for "love" all through that chapter. As sin is the transgressing of the Law, so love is the fulfilling of the Law (Rom. 13:10).

The spirituality and religion of man in his original state consisted in a perfect conformity to the Divine Law, which was the law of his nature (for he was created in the image and likeness of God), with the addition of positive precepts. But when man lost his innocency and became guilty and depraved, he fell not only under the wrath of God, but also under the dominion of sin. Consequently, he now needs both a Redeemer, and a Sanctifier; and in the Gospel both are provided. Alas that so often today only a half Gospel, a mutilated Gospel, is being preached-whereby sinners are made "twofold more the children of Hell" than they were before they heard it! In the Gospel a way is revealed for our obtaining both pardoning mercy and sanctifying grace. The Gospel presents Christ not only as a Deliverer from the wrath to come (1 Thess. 1:10), but also as the Sanctifier of His Church (Eph. 5:26).

In His work of sanctifying the Church Christ restores His people unto a conformity to the Law. Before supplying proof of this statement, let us carefully observe what it is which the Law requires of us. "Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets" (Matt. 22:37-40). Christ here summed up the ten commandments in these two, and every duty enjoined by the Law and inculcated by the Prophets is but a deduction or amplification of these two, in which all are radically contained. Here is, first, the duty required-love to God and our neighbor. Second, the ground or reason of this duty-because He is the Lord our God. Third, the measure of this duty-with all the heart.

The grand reason why God, the alone Governor of the world, ever made the Law, requiring us to love Him with all our hearts, was because it is, in its own nature, infinitely just and fitting. That Law is an eternal and unalterable Rule of Righteousness, which cannot be abrogated or altered in the least iota, for it is an unchanging expression of God's immutable moral character. To suppose that He would ever repeal or even abate the Law-when the grounds and reasons of God's first making it remain as forcible as ever, when that which it requires is as just and meet as ever, and which it becomes Him as the moral Ruler of the universe to require as much as ever-casts the highest reproach upon all His glorious perfections. Such a horrible insinuation could have originated nowhere else than in the foul mind of the Fiend, the arch-enemy of God, and is to be rejected by us with the utmost abhorrence.

To imagine God repealing the moral Law, which is the rule of all holiness and the condemner of all sin, would be supposing Him to release His creatures from giving unto Him the full glory which is His due, and allowing them to hold back a part of it at least. It supposes Him releasing His creatures from that which is right and allowing them to do that which is wrong. Yea, such a vile supposition reflects upon God's very goodness, for so far from it being a boon and benefit to His creatures, the repealing or altering this Law, which is so perfectly suited to their highest happiness, would be one of the sorest calamities that could happen. If God had rather that heaven and earth should pass away than that the least jot or tittle of the Law, should fail (Matt. 5:18), how steadfastly should we resist every effort of Satan's to rob us of this Divine rule, weaken its authority over our hearts, or prejudice us against it.

In the light of what has been pointed out, how unspeakably horrible, that vile blasphemy, to imagine that the Son Himself should come from Heaven, become incarnate, and die the death of the cross, with the purpose of securing for His people a rescinding or abating of the Law, and obtain for them a lawless liberty. What! had He so little regard for His Father's interests and glory, for the honour of His Law, that He shed His precious blood so as to persuade the great Governor of the world to slacken the reins of His government and obtain for His people an impious license? Perish the thought. Let all who love the Lord rise up in righteous indignation against such an atrocious slur upon His holy character, and loathe it as a Satanic slander-no matter by whom propagated. Any Spirit-taught reader must surely see that such a wicked idea as the affirming that Christ is the one who has made an end of the Law, is to make Him the friend of sin and the enemy of God!

Pause for a moment and weigh carefully the implications. How could God possibly vindicate the honor of His great name were He to either repeal or abate that law which requires love to Him with all our hearts? Would not this be clearly tantamount to saying that He had previously required more than was His due? Or, to put it in another form, that He does not now desire so much from His creatures as He formerly did? Or, to state the issue yet more baldly: should God now (since the cross) relinquish His rights and freely allow His creatures to despise Him and sin with impunity? Look at it another way: to what purpose should Christ die in order to secure an abatement from that Law? What need was there for it? or what good could it do? If the Law really demanded too much, then justice required God to make the abatement; in such case the death of Christ was needless. Or if the Law required what was right, then God could not in justice make any abatement, and so Christ died in vain!

But so far from Christ coming into this world with any such evil design, He expressly declared, "Think not that I am come to destroy the Law, or the Prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled, Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven" (Matt. 5:17-19). This is the very thing He condemned the Pharisees for all through this chapter. They, in effect, taught this very doctrine, that the Law was abated, that its exacting demands were relaxed. They affirmed that though the Law did forbid some external and gross acts of sin, yet it did not reprehend the first stirrings of corruption in the heart or lesser iniquities.

For instance, the Pharisees taught that, murder must not be committed, but there was no harm in being angry, speaking reproachfully, or harboring a secret grudge in the heart (Matt. 5:21-26). That adultery must not be committed, yet there was no evil in having lascivious thoughts (vv. 27-30). That we must not be guilty of perjury, yet there was no harm in petty oaths in common conversation (vv. 33-37). That friends must not be hated, yet it was quite permissible to hate enemies (vv. 43-47). These, and such like allowances, they taught were made in the Law, and therefore were not sinful. But such doctrine our Saviour condemned as erroneous and damning, insisting that the Law requires us to be as perfect as our heavenly Father is perfect (v. 48), and declaring that if our righteousness exceed not that of the scribes and Pharisees we could not enter the kingdom of heaven (Matt. 5:20). How far, then, was our holy Lord from abating God's Law, or lessening our obligations to perfect conformity to it!

The fact of the matter is (and here we will proceed to adduce some of the proofs for our statement at the beginning of the fourth paragraph), that Christ came into the world for the express purpose of giving a practical demonstration, in the most public manner, that God is worthy of all that love, honor, and obedience which the Law requires, and that sin is as great an evil as the punishment of the Law implies, and thereby declared God's righteousness and hatred of sin, to the end that God might be just and yet the Justifier of every sincere believer. This Christ did by obeying the precepts and suffering the death-penalty of the Law in the stead of His people. The great design of the incarnation, life and death of our blessed Lord was to maintain and magnify the Divine government, and secure the salvation of His people in a way that placed supreme honour upon the Law.

The chief object before the beloved Son in taking upon Him the form of a servant was to meet the demands of the Law. His work here had a prime respect to the Law of God, so that sinners should be justified and sanctified without setting aside its requirements or without showing the least disregard to it. First. He was "made under the Law" (Gal. 4 :4)-amazing place for the Lord of glory to take! Second, He declared, "Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, 0 my God; yea, Thy Law is within My heart" (Ps. 40:7, 8)-enshrined in His affections. Third, He flawlessly obeyed the commands of the Law in thought, and word, and deed: as a Child He was subject to His parents (Luke 2:51); as Man He honored the sabbath (Luke 4:16), and refused to worship or serve any but the Lord His God (Luke 4:8). Fourth, when John demurred at baptizing Him, He answered "Thus it becometh us to fulfill all righteousness" (Matt. 3:15)-what a proof of His love for the Lawgiver in submitting to His ordinance! what proof of His love for His people in taking His place alongside of them in that which spake of death!

The truth is, that it was God's own infinite aversion to the repeal of the Law, as a thing utterly unfit and wrong, which was the very thing which made the death of Christ needful. If the Law might have been repealed, then sinners could have been saved without any more ado; but if it must not be repealed, then the demands of it must be answered by some other means, or every sinner would be eternally damned. It was because of this that Christ willingly interposed, and "magnified the Law and made it honorable" (Isa. 42:21), so securing the honour of God's holiness and justice, so establishing His law and government, that a way has been opened for Him to pardon the very chief of sinners without compromising Himself to the slightest degree. "As many as are of the works of the Law are under the curse. . . Christ hath redeemed us from the curse of the Law, being made a curse for us" (Gal. 3:10, 13).

Christ loved His Father's honour far too much to revoke His Law, or bring His people into a state of insubordination to His authority; and He loved them too well to turn them adrift from "the perfect Law of liberty." Read carefully the inspired record of His life upon earth, and you will not discover a single word falling from His lips which expresses the slightest disrespect for the Law. Instead we find that He bade His disciples do unto men whatsoever we would that they should do unto us because "this is the Law and the Prophets" (Matt. 7:12). In like manner Christ's apostles urged the performance of moral duties by the authority of the Law: "Owe no man anything, but to love one another: for he that loveth another hath fulfilled the Law" (Rom. 13:8); "Children, obey your parents in the Lord, for this is right: honour thy father and mother, which is the first commandment with promise" (Eph. 6:1, 2). The apostle John exhorted believers to love one another as "an old commandment which ye had from the beginning" (1 John 2:7). And, as we shall yet show at length, the Law is the great means which the Spirit uses in sanctifying us.

Here, then, is a "threefold cord" which cannot be broken, a threefold consideration which "settles the matter" for all who submit to the authority of Holy Scripture. First, God the Father honored the Law by refusing to rescind it in order that His people might be saved at less cost, declining to abate its demands even when His own blessed Son cried, "If it be possible, let this cup pass from Me." God the Son honored the Law by being made under it, by perfectly obeying its precepts, and by personally enduring its awful penalty. God the Spirit honours the Law by making quickened sinners see, feel, and own that it is "holy, and just, and good" (Rom. 7:12) even though it condemns them, and that, before ever He reveals the mercy of God through Jesus Christ unto them; so that the Law is magnified, sin is embittered, the sinner is humbled, and grace is glorified all at once!

There are some who will go with us this far, agreeing that Christ came here to meet the demands of the Law, yet who insist that the Law being satisfied, believers are now entirely freed from its claims. But this is the most inconsistent, illogical, absurd position of all. Shall Christ go to so much pains to magnify the Law in order that it might now be dishonored by us! Did He pour out His love to God on the Cross that we might be relieved from loving Him! It is true that "Christ is the end of the Law for righteousness to every one that believeth" (Rom. 10:4)-for "righteousness" (for our justification), yes; but not for our sanctification. Is it not written that "he that saith he abideth in Him ought himself also to walk even as He walked" (1 John 2 :6), and did not Christ walk according to the rule of the Law? The great object in Christ's coming here was to conform His people to the Law, and not to make them independent of it. Christ sends the Spirit to write the Law in their hearts (Heb. 8:10) and not to set at nought its holy and high demands.

The truth is that God's sending His Son into the world to die for the redemption of His people, instead of freeing them from their obligations to keep the Law, binds them the more strongly to do so. This is so obvious that it ought not to require arguing. Reflect for a moment, Christian reader, upon God's dealings with us. We had rebelled against the Lord, lost all esteem for Him, cast off His authority, and practically bid defiance to both His justice and His power. What wonder, then, had He immediately doomed our apostate world to the blackness of darkness forever? Instead, He sent forth His own dear Son, His only Begotten, as an Ambassador of peace, with a message of good news, even that of a free and full forgiveness of sins to all who threw down the weapons of their warfare against Him, and who took His easy yoke upon them.

But more: when God's Son was despised and rejected of men, He did not recall Him to Heaven, but allowed Him to complete His mission of mercy, by laying down His life as a ransom for all who should believe on Him. And now He sends forth His messengers to proclaim the Gospel to the ends of the earth, inviting His enemies to cease their rebellion, acknowledge the Law by which they stand condemned to be holy, just and good, and to look to Him through Jesus Christ for pardon as a free gift, and to yield themselves to Him entirely, to love Him and delight themselves in Him forever. Is not this fathomless love, infinite mercy, amazing grace, which should melt our hearts and cause us to "present our bodies a living sacrifice, holy, acceptable unto God" which is indeed our "reasonable service" (Rom. 12:1)?

O my Christian reader, that God out of His own mere good pleasure, according to His eternal purpose, should have stopped thee in thy mad career to Hell, made thee see and feel thy awful sin and guilt, own the sentence just by which thou wast condemned, and bring thee on thy knees to look for free grace through Jesus Christ for pardon, and through Him give up thyself to God forever. And that now He should receive thee to His favor, put thee among His children, become your Father and your God, by an everlasting covenant; undertake to teach and guide, nourish and strengthen, correct and comfort, protect and preserve; and while in this world supply all thy need and make all things work together for thy good; and finally bring thee into everlasting glory and blessedness. Does not this lay thee under infinitely deeper obligations to Love the Lord thy God with all thine heart? Does not this have the greatest tendency to animate thee unto obedience to His righteous Law? Does not this engage thee, does not His love constrain thee, to seek to please, honor and glorify Him?

18. ITS RULE (CONTINUED)

We trust it has now been clearly proved to the satisfaction of every Truth-loving reader that the great object in Christ's coming here was to magnify the Law and satisfy its righteous demands. In His fulfilling of the Law and by His enduring its penalty, the Lord Jesus laid the foundation for the conforming of His people to it. This is plainly taught us in, "For what the Law could not do (namely, justify and sanctify fallen sinners-neither remit the penalty, nor deliver from the power of sin) in that it was weak through the flesh (unable to produce holiness in a fallen creature, as a master musician cannot produce harmony and melody from an instrument that is all out of tune) God sending His own Son in the likeness of sin's flesh and for sin, condemned sin in the flesh, that (in order that) the righteousness of the Law (its just requirements) might be fulfilled in us" (Rom. 8:3, 4).

This was the design of God in sending His Son here. "That He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him (be in subjection to Him) without fear, in holiness and righteousness before Him all the days of our life" (Luke 1:74, 75). "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness" (1 Pet. 2:24). These and similar passages, are so many different ways of saying that Christ "became obedient unto death" in order that His people might be recovered to obedience unto God, that they might be made personally holy, that they might be conformed to God's Law, both in heart and life. Nothing less than this would or could meet the requirements of the Divine government, satisfy God's own nature, or glorify the Redeemer by a triumphant issue of His costly work.

Nor should it surprise any to hear that nothing short of heart-conformity to the Law could satisfy the thrice Holy One. "The Lord seeth not as man seeth: for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16:7). We have read the Old Testament Scriptures in vain if we have failed to note what a prominent place this basic and searching truth occupies: any one who has access to a complete Hebrew-English concordance can see at a glance how many hundreds of times the term "heart" is used there. The great God could never be imposed upon or satisfied with mere external performances from His creatures. Alas, alas, that heart religion is rapidly disappearing from the earth, to the eternal undoing of all who are strangers to it. God has never required less than the hearts of His creatures: "My son, give Me thine heart" (Prov. 23:26).

"Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life" (Deut. 4:9). "Circumcise therefore the foreskin of your heart, and be no more stiffnecked" (Deut. 10:16, and cf. Jer. 10:25, 26). "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). "Therefore also now, saith the Lord, turn ye even to Me with all your heart, and with fasting, and with weeping, and with mourning: and rend your hearts and not your garments; and turn unto the Lord your God, for He is gracious and merciful" (Joel 2:12, 13). The regenerate in Israel clearly recognized the high and holy demands which the Law of God made upon them: "Behold, Thou desirest truth in the inward parts" (Ps. 51:6); and therefore did they pray, "Search me, 0 God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting" (Ps. 139:23, 24).

Now as we pointed out in our last, the Lord Jesus affirmed that the full requirements of the Law from us are summed up in, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; thou shalt love thy neighbour as thyself" (Matt. 22:37, 39). It was to restore His people to this that Christ lived and died: to recover them to God, to bring them back into subjection to Him (from which they fell in Adam), to recover them to the Lawgiver. Christ is the Mediator between God and men, and by Christ is the believing sinner brought to God. When He sends His ministers to preach the Gospel it is "to open their eyes, to turn them from darkness to light, and from the power of Satan to God" (Acts 26:18). "All things are of God, who hath reconciled us to Himself by Jesus Christ" (2 Cor. 5:18). To the saints Paul wrote "Ye turned to God from idols, to serve the living and true God" (1 Thess. 1:9). Of Christ it is written "He is able also to save them to the uttermost that come unto God by Him" (Heb. 7:25); and again, "Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God" (1 Pet. 3:18)-to the God of the Old Testament, the Lawgiver!

Let us now consider how Christ recovers His people unto a conformity of the Law, how He restores them unto the Lawgiver. Since that which the Law requires is that we love the Lord our God with all our hearts, it is evident, in the first place, that we must have a true knowledge of God Himself: this is both requisite unto and implied in the having our affections set upon Him. If our apprehensions of God be wrong, if they agree not with the Scriptures, then it is obvious that we have but a false image of Him framed by our own fancy. By a true knowledge of God (John 17:3) we mean far more than a correct theoretical notion of His perfections: the demons have that, yet they have no love for Him. Before God can be loved there must be a spiritual knowledge of Him, a heartfelt realization of His personal loveliness, moral excellency, ineffable glory.

By nature none of us possess one particle of genuine love for God: so far from it, we hated Him, though we may not have realized the awful fact, and had we done so, would not have acknowledged it. "The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be" (Rom. 8:7): those are equivalents, convertible terms. Where there is enmity toward God, there is insubjection to His Law; contrariwise, where there is love for God, there is submission to His Law. The reason why there is no love for God in the unregenerate is because they have no real knowledge of Him: this is just as true of those in Christendom as it is of those in heathendom-to the highly privileged and well-instructed Jews Christ said, "Ye neither know Me, nor My Father" (John 8:19, 54). A miracle of grace has to take place in order to this: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6); "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true" (1 John 5:20).

This true knowledge of God consists in our spiritually perceiving Him (in our measure) to be just such an One as He actually is. We see Him to be not only Love itself, the God of all grace and the Father of mercies, but also Supreme, infinitely exalted above all creatures; Sovereign, doing as He pleases, asking no one's permission and giving no account of His actions; Immutable, with whom there is no variableness or shadow of turning; ineffably Holy, being of purer eyes than to behold evil and canst not look on iniquity; inflexibly Just, so that He will by no means clear the guilty; Omniscient, so that no secret can be concealed from Him; Omnipotent, so that no creature can successfully resist Him; the Judge of all, who will banish from His presence into everlasting woe and torment every impenitent rebel. This is the character of the true God: do you love Him, my reader?

Second, a high esteem for God is both requisite unto and is implied in loving Him. This high esteem consists of exalted thoughts and a lofty valuation of Him from the sight and sense we have of His own intrinsic worthiness and excellency. To the unregenerate He says, "Thou thoughtest that I was altogether such a one as thyself" (Ps. 50:21), for their concepts of God are mean, low, derogatory. But when the Spirit quickens us and shines upon our understandings we discern the beauty of the Lord, and admire and adore Him. We join with the celestial hosts in exclaiming, "Holy, holy, holy, is the Lord of hosts." As we behold, as in a glass, His glory, we see how infinitely exalted He is above all creatures, and cry, "Who is like unto Thee, O Lord, among the gods? who is like Thee, glorious in holiness, fearful in praises, doing wonders?" yea, we confess "Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee" (Ps. 73:25).

Now this high estimate of God not only disposes or inclines the heart to acquiesce, but to exult in His high prerogatives. From a consciousness of His own infinite excellency, His entire right thereto, and His absolute authority over all, occupying the throne of the universe, He presents Himself as the Most High God, supreme Lord, sovereign Governor of all worlds, and demands that all creatures shall be in a perfect subjection to Him; deeming those who refuse Him this as worthy of eternal damnation. He declares, "I am the Lord, and beside Me there is no God: My glory will I not give to another: thus and thus shall ye do, because I am the Lord." As it would be the utmost wickedness for the highest angel in heaven to assume any of this honor to himself, yet it perfectly becomes the Almighty so to do: yea, so far above all is He, that God is worthy of and entitled to infinitely more honor and homage than all creatures together can possibly pay to Him.

When the eyes of our hearts are open to see something of God's sovereign majesty, infinite dignity, supernal glory, and we begin to rightly esteem Him, then we perceive how thoroughly right and just it is that such an One should be held in the utmost reverence, and esteemed far above all others and exulted in: "Sing unto the Lord all the earth" (Ps. 96:1). A spiritual sight and sense of the supreme excellency and infinite glory of the Triune Jehovah will not only rejoice our hearts to know that He is King of kings, the Governor of all worlds, but we are also thankful and glad that we live under His government, and are His subjects and servants. We shall then perceive the grounds and reasons of His Law: how infinitely right and fit it is that we should love Him with all our hearts and obey Him in everything; how infinitely unfit and wrong the least sin is, and how just the threatened punishment. We shall then also perceive that all the nations of the earth are but as a drop in the bucket before Him, and that we ourselves are less than nothing in His sight.

Third, a deep and lasting desire for God's glory is both requisite unto and is implied in our loving Him. When we are acquainted with a person who appears very excellent in our eyes and we highly esteem him, then we heartily wish him well and are ready at all times to do whatever we can to promote his welfare. It is thus that love to God will make us feel and act toward His honor and interests in this world. When God is spiritually beheld in His infinite excellency, as the sovereign Governor of the whole world, and a sense of His infinite worthiness is alive in our hearts, a holy benevolence is enkindled, the spontaneous language of which is, "Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength: give unto the Lord the glory due unto His name" (Ps. 96:6, 7). "Be thou exalted O God, above the heavens; let Thy glory be above all the earth" (Ps. 57:5). As self-love naturally causes us to seek the promotion of our own interests and self-aggrandizement, so a true love to God moves us to put Him first and seek His glory.

This holy disposition expresses itself in earnest longings that God would glorify Himself and honor His great name by bringing more of our fellow-creatures into an entire subjection to Himself. The natural longing and language of true spiritual love is, "Our Father which art in heaven, Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven." When God is about to bring to pass great and glorious things to the magnifying of Himself, it causes great rejoicing: "Let the heavens rejoice and let the earth be glad . . . He shall judge the world with righteousness, and the people with His truth" (Ps. 96:11, 13). So too when God permits anything which, as it seems to us, tends to bring reproach and dishonor upon His cause, it occasions acute anguish and distress: as when the Lord threatened to destroy Israel for their stiffneckedness, Moses exclaimed "What will become of Thy great name? what will the Egyptians say!"

From this disinterested affection arises a free and genuine disposition to give ourselves entirely to the Lord forever, to walk in His ways and keep all His commandments. For if we really desire that God may be glorified, we shall be disposed to seek His glory. A spiritual sight and sense of the infinite greatness, majesty, and excellency of the Lord of lords, makes it appear to us supremely fit that we should be wholly devoted to Him, and that it is utterly wrong for us to live to ourselves and make our own interests our last end. The same desire which makes the godly earnestly long to have God glorify Himself, strongly prompts them to live unto Him. If we love God with all our hearts, we shall serve Him with all our strength. If God be the highest in our esteem, then His honor and glory will be our chief concern. To love God so as to serve Him is what the Law requires; to love self so as to serve it, is rebellion against the Majesty of heaven.

Fourth, delighting ourselves in God is both requisite unto and is implied in our loving Him. If there be a heartfelt realization of God's personal loveliness and ineffable glory, then the whole soul must and will be attracted to Him. A spiritual sight and sense of the perfections of the Divine character draw out the heart in fervent adoration. When we "delight in" a fellow-creature, we find pleasure and satisfaction in his company and conversation; we long to see him when absent, rejoice in his presence, and the enjoyment of him makes us happy. So it is when a holy soul beholds God in the grandeur of His being, loves Him above all else, and is devoted to Him entirely-now he delights in Him supremely. His delight and complacency is as great as his esteem, arising from the same sense of God's moral excellency.

From this delight in God spring longings after a fuller acquaintance and closer communion with Him: "0 God, Thou art my God; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is: to see Thy power and Thy glory . . because Thy lovingkindness is better than life . . . my soul followeth hard after Thee" (Ps. 63:1-8). There is at times a holy rejoicing in God which nothing can dim: "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; Yet I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:17, 18). From this delight in God arises a holy disposition to renounce all others and to live wholly upon Him, finding our satisfaction in Him alone: "0 Lord our God, other lords besides Thee have had dominion over us but by Thee only will we make mention of Thy name" (Isa. 26:13); "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Phil. 3 :8). As the proud man seeks contentment in creature honors, the worldling in riches, the Pharisee in his round of duties, so the true lover of God finds his contentment in God Himself.

That these four things are a true representation of the nature of that love which is required in the first and great commandment of the Law, upon which chiefly hang all the Law and the Prophets, is manifest, not only from the reason of things, but from this: that such a love lays a sure and firm foundation for all holy obedience. Only that love to God is of the right kind which effectually influences us to keep His commandments: "Hereby we do know that we know Him, if we keep His commandments. He that saith I know Him, and keepeth not His commandments is a liar, and the truth is not in him. But whoso keepeth His Word, in him verily is the love of God perfected" (1 John 2:3-5). But it is evident from the very nature of things that such a love as this will effectually influence us so to do. As self-love naturally moves us to set up self and its interests, so this love will move us to set up God and His interests. The only difference between the love of saints in heaven and of saints on earth is one of degree.

Having shown that the great object in Christ's coming to earth was to magnify the Law (by obeying its precepts and suffering its penalty), and that by so doing He laid a foundation for the recovering of His people to the Lawgiver, it now remains for us to consider more specifically how He conforms them to the Law. This, as we have just seen, must consist in His bringing them to lay down the weapons of their warfare against God, and by causing them to love God with all their heart. This He accomplishes by the sending forth of His blessed Spirit to renew them, for "the love of God is shed abroad in our hearts by the Holy Spirit which is given to us" (Rom. 5:5). It is the special and supernatural work of the Spirit in the soul which distinguishes the regenerate from the unregenerate.

Previously we have shown at length that the regenerating and sanctifying work of the Spirit is an orderly and progressive one, conducting the soul step by step in the due method of the Gospel: quickening, illuminating, convicting, drawing to Christ, and cleansing. That order can be best perceived by us inversely, according as it is realized in our conscious experience, tracing it backward from effect to cause. (5) Without the Spirit bringing us to Christ there can be no cleansing from His blood. (4) Without the Spirit working in us evangelical repentance there can be no saving faith or coming to Christ. (3) Without Divine conviction of sin there can be no godly sorrow for it. (2) Without the Spirit's special illumination there can be no sight or sense of the exceeding sinfulness of sin, wherein it consists-opposition to God, expressed in self-pleasing. (1) Without His quickening us we can neither see nor feel our dreadful state before God: spiritual life must be imparted before we are capable of discerning or being affected by Divine things.

It is by the Spirit we are brought from death unto life, given spiritual perception to realize our utter lack of conformity to the Divine Law, enabled to discern its spirituality and just requirements, brought to mourn over our fearful transgressions against it and to acknowledge the justice of its condemning sentence upon us. It is by the Spirit we receive a new nature which loves God and delights in His Law, which brings our hearts into conformity to it. The extent of this conformity in the present life, and the harassing difficulty presented to the Christian by the realization that there is still so much in him which is opposed to the Law, must be left for consideration in our next chapter.

19. ITS RULE (CONTINUED)

It has been pointed out in earlier chapters that our practical sanctification by the Spirit is but His continuing and completing of the work which He began in us at regeneration and conversion. Now saving conversion consists in our being delivered from our depravity and sinfulness to the moral image of God, or, which is the same thing, to a real conformity unto the moral Law. And a conformity to the moral Law (as we showed in our last chapter), consists in a disposition to love God supremely, live to Him ultimately, and delight in Him superlatively; and to love our neighbors as ourselves, with a practice agreeing thereto. Therefore a saving conversion consists in our being recovered from what we are by nature to such a disposition and practice.

In order to this blessed recovery of us to God, Christ, by His Spirit applies the law in power to the sinners understanding and heart, for "the Law of the Lord is perfect, converting the soul" (Ps. 19:7). That effectual application of the Law causes the sinner to see clearly and to feel acutely how he had lived-in utter defiance of it; what he is-a foul leper; what he deserves-eternal punishment; and how he is in the hands of a sovereign God, entirely at His disposal (see Rom. 9:18). This experience is unerringly described in, "For without (the Spirit's application of) the Law, sin was dead (we had no perception or feeling of its heinousness). For I was alive without the Law once (deeming myself as good as anyone else, and able to win God's approval by my religious performances); but when the commandment came (in power to my conscience), sin revived (became a fearful reality as I discovered the plague of my heart), and I died" (to my self-righteousness)-Romans 7:8, 9.

It is then, for the first time, that the soul perceives "the Law is spiritual" (Rom. 7:14), that it requires not only outward works of piety, but holy thoughts and godly affections, from whence all good works must proceed, or else they are unacceptable to God. The Law is "exceeding broad" (Ps. 119:96), taking notice not only of our outward conduct but also of our inward state; "love" is its demand, and that is essentially a thing of the heart. As the Law requires love, and nothing but love (to God and our neighbor), so all sin consists in that which is contrary to what the Law requires, and therefore every exercise of the heart which is not agreeable to the Law, which is not prompted by holy love, is opposed to it and is sinful. Therefore did Christ plainly declare, "Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matt. 5:28).

God requires far more than a correct outward deportment: "Behold, Thou desirest truth in the inward parts" (Ps. 51:6). The Law takes cognizance of the thoughts and intents of the heart, saying, "thou shalt not covet, which is an act of the soul rather than of the body. When a sinner is brought to realize what the high and holy demands of the Law really are, and how utterly he has failed to meet them, he begins to perceive something of the awfulness of his condition, for "by the Law is the knowledge of sin" (Rom. 3:20). Now it is that the awakened sinner realizes how justly the Law condemns and curses him as an inveterate and excuseless transgressor of it. Now it is that he has a lively sense in his own soul of the dreadfulness of eternal damnation. Now it is he discovers that he is lost, utterly and hopelessly lost so far as any self-help is concerned.

This it is which prepares him to see his dire need of Christ, for they that are whole (in their self-complacency and self-righteousness), betake not themselves to the great Physician. Thus the Law (in the hands of the Spirit) is the handmaid of the Gospel. Was not this the Divine order even at Sinai? The moral law was given first, and then the ceremonial law, with its priesthood and sacrifices: the one to convict of Israel's need of a Savior, the other setting forth the Savior under various types and figures! It is not until sin "abounds" in the stricken conscience of the Spirit-convicted transgressor, that grace will "much more abound" in the estimation and appreciation of his Spirit-opened heart. In exact proportion as we really perceive the justice, dignity, and excellency of the Law, will be our realization of the infinite evil of sin; and in exact proportion to our sense of the exceeding sinfulness of sin will be our wonderment at the riches of Divine grace.

Then it is that "God, who commanded the light to shine out darkness, shines in our hearts, unto the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). As an experimental sense of the glory of God's righteousness in the Law and of His grace in the Gospel is imparted to the soul by the Spirit, the sinner is moved to return home to God, through the Mediator, to venture his soul and its eternal concerns upon His free grace, and to give up himself to be His forever-to love Him supremely, live to Him entirely, and delight in Him superlatively. Hereby his heart begins to be habitually framed to love his neighbor as himself, with a disinterested impartiality; and thus an effectual foundation is laid in his heart for universal external obedience, for nothing but a spontaneous and cheerful obedience can be acceptable to God, an obedience which flows from love and gratitude, an obedience which is rendered without repining or grudging, as though it were a grievous burden to us.

It is thus that Christ, by His Spirit, conforms us to God's Law. First, by enlightening our understandings, so that we perceive the spirituality of the Law, in its high and meet demands upon our hearts. Second, by bringing us to perceive the holiness and justice of its requirements. Third, by convicting us of our lifelong trampling of the Law beneath our feet. Fourth, by causing us to mourn over our wicked defiance of its authority. And fifth, by imparting to us a new nature or principle of holiness. Now it is that the Lord puts His laws into our minds and writes them in our hearts (Heb. 8:10). Thus, so far from the grace of the Gospel "making void the Law," it "establishes" it (Rom. 3:31) in our consciences and affections. A spiritual and universal obedience is what the Law demands.

The principal duties of love to God above all, and to our neighbors for His sake, are not only required by the sovereign will of God, but are in their own nature "holy, just and good" (Rom. 7:12), and therefore meet for us to perform. These are the two main roots from which issue all other spiritual fruits, and apart from them there can be no holiness of heart and life. And the powerful and effectual means by which this end is attained is the grand work of the Spirit in sanctifying us, for by that our hearts and lives are conformed to the Law. He must bestow upon us an inclination and disposition of heart to the duties of the Law, so as to fit and enable us unto the practice of them. For these duties are of such a nature as cannot possibly be performed while we have a disinclination from them.

As the Divine life is thus begun, so it is carried on in the soul much after the same order. The Spirit of God shows the believer, more and more, what a sinful, worthless, Hell-deserving wretch he is in himself, and so makes him increasingly sensible of his imperative need of free grace through Jesus Christ, to pardon and sanctify him. He has an ever-deepening sense of those two things all his days, and thereby his heart is kept humble, and Christ and free grace made increasingly precious. The Spirit of God shows the believer more and more the infinite glory and excellency of God, whereby he is influenced to love Him, live to Him, and delight in Him with all his heart; and thereby his heart is framed more and more to love his neighbor as himself. Thus "the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov. 4:18).

The last paragraph needs the following qualifications: the Spirit's operations after conversion are attended with two differences, arising from two causes. First, the different state the subject is in. The believer, being no longer under the Law as a covenant, is not, by the Spirit, filled with those legal terrors arising from the fears of Hell, as he formerly was (Rom. 8:15); rather is he now made increasingly sensible of his corruptions, of the sinfulness of sin, of his base ingratitude against such a gracious God; and hereby his heart is broken. Second, from the different nature of the subject wrought upon. The believer, no longer being under the full power of sin nor completely at enmity against God, does not resist the Spirit's operation as he once did, but has a genuine disposition to join with Him against sin in himself; saying, Lord, correct, chasten me, do with me as Thou wilt, only subdue my iniquities and conform me more and more unto Thy image.

A few words now upon the relation of the Gospel. First, the grace of the Gospel is not granted to counterbalance the rigor of the Law, or to render God's plan of government justifiable so as to sweeten the minds of His embittered enemies. The Law is "holy, just, and good" in itself, and was so before Christ became incarnate. God is not a tyrant, nor did His Son die a sacrifice to tyranny, to recover His injured people from the severity of a cruel Law. It is utterly impossible that the Son of God should die to answer the demands of an unrighteous Law. Second, the Law, as it is applied by the Spirit, prepares the heart for the Gospel: the one giving me a real knowledge of sin, the other revealing how I may obtain deliverance from its guilt and power. Third, the Law, and not the Gospel, is the rule of our sanctification: the one makes known what it is that God requires from me, the other supplies means and motives for complying therewith.

Fourth, the Law and the Gospel are not in opposition, but in apposition, the one being the handmaid of the other: they exist and work simultaneously and harmoniously in the experience of the believer. Fifth, the high and holy demands of the Law are not modified to the slightest degree by the Gospel: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5 48); "But as He which hath called you is holy, so be ye holy in all manner of conversation" (1 Pet. 1:15) is the standard set before us. Sixth, thus the Christian's rule of righteousness is the Law, but in the hands of the Mediator: "Being not without law to God, but under the law to Christ" (1 Cor. 9:21)-beautifully typed out in the Law being given to Israel at Sinai after their redemption from Egypt, through Moses the typical Mediator (Gal. 3:19). Seventh, herein we may see the seriousness of the God-dishonoring error of all those who repudiate the moral law as the Christian's rule of life.

"The holy Law of God and the Gospel of His grace reflect the Divine glory, the one upon the other reciprocally, and both will shine forth with joint glory eternally in Heaven. The Law setting forth, in the brightest light, the beauty of holiness, and the vileness and fearful demerit of sin, will show the abounding grace that hath brought the children of wrath thither, with infinite lustre and glory; and Grace will do honour to the Law, by showing in sinners, formerly very vile and polluted, the purity and holiness of the Law fully exemplified in their perfect sanctification; and Christ, the Lamb that was slain, by whom the interests of the Law and of Grace have been happily reconciled and inseparably united, will be glorified in His saints and admired by them who believe" (James Fraser, "The Scriptural doctrine of Sanctification," 1760).

It is, then, by the regenerating and sanctifying work of His Spirit that Christ brings His people to a conformity unto the Law and to a compliance with the Gospel. "But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, by the Spirit of the Lord" (2 Cor. 3:18). The "glory of the Lord" is beheld by us, first, as it shines in the glass of the Law-the glory of His justice and holiness, the glory of His governmental majesty and authority, the glory of His goodness in framing such a Law, which requires that we love Him with all our hearts, and, for His sake, as His creatures, our neighbors as ourselves. The "glory of the Lord" is beheld by us, second, as it shines forth in the glass of the Gospel-the glory of His redeeming love, the glory of His amazing grace, the glory of His abounding mercy. And, as renewed creatures, beholding this, we are "changed (the Greek word is the same as Christ being "transfigured") into the same image, from glory to glory (progressively, from one degree of it to another) by the Spirit of the Lord:" that is, into a real conformity to the Law, and a real compliance with the Gospel.

The Gospel calls upon us to repent, but there can be no genuine repentance until we see and feel ourselves to be guilty transgressors of the Law, and until we are brought by the Spirit to realize that we are wholly to blame for not having lived in perfect conformity to it. Then it is we clearly realize that we thoroughly deserve to be damned, and that, notwithstanding all our doings and religious performances. Yea, then it is that we perceive that all our previous religious performances were done not from any love for God, or with any real concern for His glory, but formally and hypocritically, out of self-love, from fear of Hell, and with a mercenary hope of gaining Heaven thereby. Then it is that our mouth is stopped, all excuses and extenuations silenced, and the curse of the Law upon us is acknowledged as just. Then it is that seeing God to be so lovely and glorious a Being, we are stricken to the heart for our vile enmity against Him, and condemn ourselves as incorrigible wretches. Such are some of the elements of genuine repentance.

The Gospel calls upon us to believe, to receive upon Divine authority its amazing good news: that a grievously insulted God has designs of mercy upon His enemies; that the Governor of the world, whose Law has been so flagrantly, persistently, and awfully trampled upon by us, has, in His infinite wisdom, devised a way whereby we can be pardoned, without His holy Law being dishonored or its righteous claims set aside; that such is His wondrous love for us that He gave His only begotten Son to be made under the Law, to personally and perfectly keep its precepts, and then endure its awful penalty and die beneath its fearful curse. But when a sinner has been awakened and quickened by the Holy Spirit, such a revelation of pure grace seems "too good to be true." To him it appears that his case is utterly hopeless, that he has transgressed beyond the reach of mercy, that he has committed the unpardonable sin. One in this state (and we sincerely pity the reader if he or she has never passed through it) can no more receive the Gospel into his heart than he can create a world. Only the Holy Spirit can bestow saving faith.

The Gospel calls upon us to obey, to surrender ourselves fully to the Lordship of Christ, to take His yoke upon us, to walk even as He walked. Now the yoke which Christ wore was unreserved submission to the will of God, and the rule by which He walked was being regulated in all things by the Divine Law. Therefore does Christ declare, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me" (Matt. 16:24), for He has left us an example that we should follow His steps. It is their refusal to comply with this demand of the Gospel which seals the doom of all who disregard its claims. As it is written, "The Lord Jesus shall be revealed from Heaven, with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel" (2 Thess. 1:7, 8); and again, "For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God!" (1 Pet. 4:17). But such obedience as the Gospel requires can only be rendered by the sanctifying operations of the gracious Holy Spirit.

Marvelous indeed is the change which the poor sinner passes through under the regenerating and converting operations of the Spirit in his soul: he is made a new creature in Christ, and is brought into quite new circumstances. Perhaps the closest analogy to it may be found in the experience of orphan children, left without any guardian or guide, running wild and indulging themselves in all folly and riot; then being taken into the family of a wise and good man and adopted as his children. These lawless waifs are brought into new surroundings and influences: love's care for them wins their hearts, new principles are instilled into their minds, a new temper is theirs, and a new discipline regulates them; old things have passed away, all things have become new to them. So it is with the Christian: from being without God and hope in the world, from running to eternal ruin, they are delivered from the power of darkness and brought into the kingdom of Christ. A new nature has been communicated to them, the Spirit Himself indwells them, and a reconciled God now bestows upon them a Father's care, feeding, guiding, protecting them, and ultimately conducting them into everlasting glory.

20. ITS RULE (COMPLETED)

The Unchanging moral Law of God, which requires us to love Him with all our hearts and our neighbors as ourselves, is the believer's rule of life, the standard of holiness to which his character and conduct must be conformed, the line and plummet by which his internal desires and thoughts as well as outward deeds are measured. And, as has been shown, we are conformed to that Law by the sanctifying operations of the Holy Spirit. This He does by making us see and feel the heinousness of all sin, by delivering us from its reigning power, and by communicating to us an inclination and disposition of heart unto the requirements of the Law, so that we are thereby fitted and enabled to the practice of obedience. While enmity against God reigns within-as it does in every unregenerate soul-it is impossible for love to give that obedience which the Law demands.

We concluded our last chapter by showing something of the marvelous and radical change which a sinner passes through when he is truly converted to God. One who has really surrendered to the claims of God approves of His Law: "I love Thy commandments above gold; yea, above fine gold. Therefore I esteem all Thy precepts concerning all things to be right; and I hate every false way" (Ps. 119:127, 128). And why do not the unregenerate do likewise? Because they have no love for a holy God. But believers, loving a holy God in Christ, must love the Law also, since in it the image of His holiness is displayed. The converted have a real inclination of heart unto the whole Law: "The Law of Thy mouth is better unto me than thousands of gold and silver . . . all Thy commandments are faithful" (Ps. 119:72, 86). There is in the regenerate a fixed principle which lies the same way as the holy Law, bending away from what the Law forbids and toward what it enjoins.

The converted habitually endeavour to conform their outward conduct to the whole Law: "0 that my ways were directed to keep Thy statutes! Then shall I not be ashamed, when I have respect unto all Thy commandments" (Ps. 19:5, 6). They desire a fuller knowledge of and obedience to the Law: "Teach me, ? Lord, the way of Thy statutes; and I shall keep it unto the end. Give me understanding, and I shall keep Thy Law; yea, I shall observe it with my whole heart. Make me to go in the path of Thy commandments, for therein do I delight" (Ps. 119:33-35). Should any object that these quotations are all made from the Old Testament (waiving now the fact that such an objection is quite pointless, for regeneration and its effects, conversion and its fruits, are the same in all ages), we would point out that the apostle Paul described his own experience in identically the same terms: "I delight in the Law of God after the inward man . . . with the mind I myself serve the Law of God" (Rom. 7:22, 26). Thus Christ conforms His people to the Law by causing His Spirit to work in them an inclination toward it, a love for it, and an obedience to it.

But at this point a very real and serious difficulty is presented to the believer, for a genuine Christian has an honest heart, and detests lies and hypocrisy. That difficulty may be stated thus: If conversion consists in a real conformity to the holiness of God's Law, with submission and obedience to its authority, accompanied by a sincere and constant purpose of heart, with habitual endeavour in actual practice, then I dare not regard myself as one who is genuinely converted, for I cannot honestly say that such is my experience; nay, I have to sorrowfully and shamefacedly lament that very much in my case is the exact reverse. So far from the reigning power of sin being broken in me, I find my corruptions and lusts raging more fiercely than ever, while my heart is a cage of all unclean things.

The above language will accurately express the feelings of many a trembling heart. As the preceding chapters upon the Rule of our sanctification have been thoughtfully pondered, not a few, we doubt not, are seriously disturbed in their minds. On the one hand, they cannot gainsay what has been written, for they both see and feel that it is according to the Truth; but on the other hand, it condemns them, it makes them realize how far, far short they come of measuring up to such a standard; yea, it plainly appears to them that they do not in any sense or to any degree measure up to it at all. Conscious of so much in them that is opposed to the Law, conscious of their lack of conformity to it, both inwards and outwards, they bitterly bewail themselves, and cry, "O wretched man that I am" (Rom. 7:24).

Our first reply is, Thank God for such an honest confession, for it supplies clear evidence that you are truly converted. No hypocrite-except it be in the hour of death-ever cries "0 wretched man that I am." No unregenerate soul ever mourns over his lack of conformity to God's Law! Such godly sorrow, dear Christian reader, will enable you to appropriate at least one verse of Scripture to your own case: "My tears have been my meat day and night" (Ps. 42:3), and those words proceeded not from the bitter remorse of a Judas, but were the utterance of one who had exclaimed "As the hart panteth after the water brooks, so panteth my soul after Thee, ? God" (Ps. 42:1). Alas that so many today are ignorant of what constitutes the actual experience of a Christian: defeat as well as victory, grief as well as joy.

Whilst it be a fact that at regeneration a new nature is imparted to us by the Holy Spirit, a nature which is inclined toward and loves the Law, it is also a fact that the old nature is not removed, nor its opposition to and hatred of the Law changed. Whilst it be a fact that a supernatural principle of holiness is communicated to us by the Spirit, it is also a fact that the principle and root of indwelling sin remains, being neither eradicated nor sublimated. The Christian has in him two opposing principles, which produce in him a state of constant warfare: "For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would" (Gal. 5:17). That "cannot" looks both ways: because of the restraining presence of the "spirit," the "flesh" is prevented from fully gratifying its evil desires; and because of the hindering presence of the "flesh," the "spirit" is unable to fully realize its aspirations.

It is the presence of and the warfare between these two natures, the "flesh" and the "spirit," the principles of sin and holiness, which explain the bewildering state and conflicting experience of the real Christian; and it is only as he traces more fully the teaching of Holy Scripture and carefully compares himself therewith, that light is cast upon what is so puzzling and staggering in his experience. Particularly it is in the seventh of Romans that we have the clearest and most complete description of the dual history of a converted soul. Therein we find the apostle Paul, as moved by the Spirit, portraying most vividly and intimately his own spiritual biography. There are few chapters in the New Testament which the Devil hates more than Romans 7, and strenuously and subtly does he strive to rob the Christian of its comforting and establishing message.

As we have shown above, the Christian approves of the Law, and owns it to be "holy and just and good" (Rom. 7:12). He does so, even though the Law condemns many things in him, yea condemns all in him which is unholy or ungodly. But more: the Christian condemns himself-"For that which I do, I allow not: for what I would, that do I not, but what I hate, that do I" (Rom. 7:15). So far from sin affording him satisfaction, it is the Christian's greatest grief. The more he perceives the excellency of God and what He is entitled to from His creatures, and the more he realizes what a debtor he is to Divine grace and the loving obedience he ought to render out of gratitude, the more acute is the Christian's sorrow for his sad and continual failures to be what he ought to be and to live as he should.

Our second answer to one who is deeply distressed over the raging of his lusts and fears that he has never been soundly converted, is this: the fact is, that the more holy a person is, and the more his heart is truly sanctified, the more clearly does he perceive his corruptions and the more painfully does he feel the plague of his heart; while he utters his complaints in strong expressions and with bitterness of soul. In God's light we see light I It is not that sin has greater control of us than formerly, but that we now have eyes to see its fearful workings, and our consciences are more sensitive to feel its guilt. An unregenerate person is like a sow wallowing in the mire: his impurities and iniquities afford him satisfaction, and give him little or no concern, no, not even the unholiness of his outward practice, much less the unholiness of his heart.

There is a notable difference between the sensibilities and expressions of the unconverted and the converted. An unregenerate person, who indulges freely in a course of evil practice, will nevertheless give a favourable account of himself: he will boast of his good-heartedness, his kindness, his generosity, his praiseworthy qualities and good deeds. On the other hand, persons truly holy, even when kept pure in their outward behaviour, yet conscious of their indwelling corruptions, will condemn themselves in unsparing language. The unholy fix their attention on anything good they can find in themselves, and this renders them easy in an evil course. But a truly sanctified person is ready to overlook his spiritual attainments and fruits, and fixes his attention, with painful consciousness, on those respects in which he kicks conformity to Christ.

A Christian will say, I thought I had tasted that the Lord is gracious and that my heart had undergone a happy change, with a powerful determination toward God and holiness. I concluded I had some sound evidence of true conversion and of a heart that was really regenerated. Yet I knew the effect should be to grow in grace, to advance in holiness, and to be more delivered from sin. But alas, I find it quite otherwise. If there is grace in me, it is becoming weaker, and even though my outward conduct be regulated by the precepts of the Law, yet in my heart sin is becoming stronger and stronger-evil lusts, carnal affections, worldly desires, and disorderly passions, are daily stirring, often with great vehemence, defiling my spirit. Alas, after all, I fear my past experience was only a delusion, and the dread of the final outcome often strikes terror throughout my whole soul.

Dear friend, it is true that there is much in every Christian which affords great cause for self-judgment and deep humbling of ourselves before God; yet this is a very different matter from sin obtaining fuller dominion over us. Where sin gains power, there is always a corresponding hardening of heart and spiritual insensibility. Sin is served willingly by the wicked, and is sweet and pleasant to them. But if you sorrow over sin, sincerely and vigorously oppose it, condemn yourself for it, then old things have passed away and all is become new. "Christians may be assured that, a growing sensibility of conscience and heart sorrow for sin, is among the chief evidences of growth in grace and of good advances in holiness, that they are likely to have on this side of Heaven. For the more pure and holy the heart is, it will naturally have the more quick feeling of whatever sin remaineth in it" (Jas. Fraser, 1760).

The dual experience of the Christian is plainly intimated in Paul's statement: "So then with the mind I myself serve the Law of God, but with the flesh, the law of sin" (Rom. 7:25). But some one may reply, the opening verse of the next chapter says, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit." Ah, note the minute accuracy of Scripture: had it said, "who act not according to the flesh" we might well despair, and conclude for a certainty we were not Christians at all. But "walking" is a deliberate course, in which a man proceeds freely, without force or struggle; it is the reverse of his being dragged or driven. But when the believer follows the dictates of the flesh, it is against the holy desires of his heart, and with reluctance to the new nature! But does not Romans 8:4 affirm, that Christ died in order that "the righteousness of the Law might be fulfilled in us?" Again we answer, admire the marvelous accuracy of Scripture; it does not say, "the righteousness of the Law is now fulfilled in us." It is not so, perfectly, in this life, but it will be so at our glorification.

Perhaps the reader is inclined to ask, But why does God suffer the sinful nature to remain in the Christian: He could easily remove it. Beware, my friend, of calling into question God's infinite wisdom: He knows what is best, and His thoughts and ways are often the opposite of ours (Isa. 55:8). But let me ask, Which magnifies God's power the more: to preserve in this wicked world one who still has within him a corrupt nature, or one that has been made as sinless as the holy angels? Can there be any doubt as to the answer! But why does not God subdue my lusts: Would it not be more for His glory if He did? Again, we say, Beware of measuring God with your mind. He knows which is most for His glory. But answer this question: If your lusts were greatly subdued and you sinned far less than you do, would you appreciate and adore His grace as you now do?

Our third answer to the deeply exercised soul who calls into question the genuineness of his conversion, is this: Honestly apply to yourself the following tests. First, in seasons of retirement from the noise and business of the world, or during the sacred hours of the Sabbath, or in your secret devotions, what are your thoughts, what is the real temper of your mind? Do you know God, commune with and delight in Him? Is His Word precious, is prayer a welcome exercise? Do you delight in God's perfections and esteem Him for His absolute supremacy and sovereignty? Do you feel and lament your remaining blindness and ignorance; do you mourn over your lack of conformity to God's Law and your natural contrariety to it, and hate yourself for it? Do you watch and pray and fight against the corruptions of your heart? Not indeed as you should, but do you really and sincerely do so at all?

Second, what are the grounds of your love to God? from what motives are you influenced to love Him? Because you believe He loves you? or because He appears infinitely great and glorious in Himself? Are you glad that He is infinitely holy, that He knows and sees all things, that He possesses all power? Does it suit your heart that God governs the world, and requires that all creatures should bow in the dust before Him, that He alone may be exalted? Does it appear perfectly reasonable that you should love God with all your heart, and do you loathe and resist everything contrary to Him? Do you feel yourself to be wholly to blame for not being altogether such as the Law requires? Third, is there being formed within you a disposition to love your neighbor as yourself, so that you wish and seek only his good? and do you hate and mourn over any contrary spirit within you? Honest answers to these questions should enable you to ascertain your real spiritual state.

"The holiness which the Gospel requireth will not be maintained either in the hearts or lives of men without a continual conflict, warring, contending; and that with all diligence, watchfulness, and perseverance therein. It is our warfare, and the Scripture abounds in the discovery of the adversaries we have to conflict withal, their power and subtlety, as also in directions and encouragements unto their resistance. To suppose that Gospel obedience will be kept up in our hearts and lives without a continual management of a vigorous warfare against its enemies, is to deny the Scripture and the experience of all that believe and obey God in sincerity. Satan, sin, and the world, are continually assaulting of it, and seeking to ruin its interest in us. The Devil will not be resisted, which it is our duty to do (1 Pet. 5:8, 9) without a sharp contest; in the management whereof we are commanded to 'take unto ourselves the whole armour of God' (Eph. 6:12). Fleshly lusts do continually war against our souls (1 Pet. 2 :11), and if we maintain not a warfare unto the end against them, they will be our ruin. Nor will the power of the world be any otherwise avoided than by a victory over it (1 John 5 :4), which will not be carried without contending.

"But I suppose it needs no great confirmation unto any who know what it is to serve and obey God in temptations, that the life of faith and race of holiness will not be persevered in without a severe striving, laboring, contending, with diligence and persistence; so that I shall take it as a principle (notionally at least) agreed upon by the generality of Christians. If we like not to be holy on these terms, we must let it alone, for on any other we shall never be so. If we faint in this course, if we give it over, if we think what we aim at herein, not to be worth the obtaining or persevering by such a severe contention all our days, we must be content to be without it. Nothing doth so promote the interest of Hell and destruction in the world, as a presumption that a lazy slothful performance of some duties and an abstinence from some sins, is that which God will accept of as our obedience. Crucifying of sin, mortifying our inordinate affections, contesting against the whole interest of the flesh, Satan, and the world, and that in inward actings of grace, and all instances of outward duties, and that always while we live in this world, are required of us hereunto" (John Owen, 1660).

From all that has been said it should be evident that the Christian needs to exercise the greatest possible care, daily, over the inward purity of his heart, earnestly opposing the first motions of every fleshly lust, inordinate affection, evil imagination, and unholy passion. The heart is the real seat of holiness. Heart-holiness is the chief part of our conformity to the spiritual Law of God, nor is any outward work considered as holy by Him if the heart be not right with Him-desiring and seeking after obedience to Him-for He sees and tries the heart. Holiness of heart is absolutely necessary to peace of mind and joy of soul, for only a cleansed heart can commune with the thrice Holy God: then keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23).

In the last paragraph we have said nothing which in anywise clashes with our remarks in the body of this article; rather have we emphasized once more another aspect of our subject, namely, the pressing duty which lies upon the Christian to bring his heart and life into fuller conformity with the Law. It would be a grievous sin on the part of the writer were he to lower the standard which God has set before us to the level of our present attainments. Vast indeed is the difference between what we ought to be and what we actually are in our character and conduct, and deep should be our sorrow over this. Nevertheless, if the root of the matter be in us, there will be a longing after, a praying for and a pressing forward unto increased personal and practical holiness.

N. B. This aspect of our theme has been purposely developed by us somewhat disproportionately. The supreme importance of it required fullness of detail. The prevailing ignorance called for a lengthy treatment of the subject. Unless we know what the Rule of Sanctification is, and seek to conform thereto, all our efforts after holiness will and must be wide of the mark. Nothing is more honoring to God, and nothing makes more for our own true happiness, than for His LAW to be revered, loved, and obeyed by us.

21. ITS INSTRUMENT

Paul was sent unto the Gentiles "to open their eyes, to turn them from darkness to light and the power of Satan unto God, that they might receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me" (Acts 26:18). Two extremes are to be guarded against in connection with the precise relation that faith sustains to the various aspects of salvation: disparaging it, and making too much of it. There are those who expressly deny that faith has any actual part or place in the securing of the same. On the other hand, there are some who virtually make a savior out of faith, ascribing to it what belongs alone to Christ. But if we adhere closely to Scripture and observe all that is said thereon (instead of restricting our attention to a few passages), there is no excuse for falling into either error. We shall therefore make a few remarks with the object of refuting each of them.

"But without faith it is impossible to please God" (Heb. 11:6). We are saved by faith (Luke 7:50). We are justified by faith (Rom. 5:1). We live by faith (Gal. 2:20). We stand by faith (2 Cor. 1:24). We walk by faith (2 Cor. 5:7). We obey by faith (Rom. 1:5). Christ dwells in our hearts by faith (Eph. 3:17). We overcame the world by faith (1 John 5:4). The heart is purified by faith (Acts 15:9). All duties, for their right motive and end, depend upon it. No trials and afflictions can be patiently or profitably borne unless faith be in exercise. Our whole warfare can only be carried on and finished victoriously by faith (1 Tim. 6:12). All the gifts and graces of God are presented in the promises, and they can only be received and enjoyed by us in a way of believing. It is high worship to be strong in faith giving glory to God. In view of all this, we need not be surprised to read that we are "sanctified by faith."

But in what way does faith sanctify us? To answer this question properly we must carefully bear in mind the principal aspects of our subject, which have already been considered by us in the previous chapters of this book. First, faith has nothing to do with the Father's setting us apart and blessing us with all spiritual blessings in Christ before the foundation of the world: it is one of the God-dishonoring and creature-exalting errors of Arminianism to affirm that Christians were elected on the ground that God foresaw they would believe. Second, our faith was in no sense a moving cause to Christ's becoming the Surety of His people and working out for them a perfect holiness before God. Third, faith has no influence in causing the Holy Spirit to separate the elect from the reprobate, for at the moment He does this they are dead in trespasses and sins, and therefore totally incapable of performing any spiritual acts. Fourth, faith will not contribute anything unto the Christian's glorification, for that is solely the work of God; the subject of it being entirely passive therein. "Whom he justified, them he also glorified."

Thus faith, important though it be, plays only a secondary and subordinate part in sanctification. It is neither the originating, the meritorious, nor the efficient cause of it, but only the instrumental. Yet faith is necessary in order to a saving union with Christ, and until that be effected none of the blessings and benefits which are in Him can be received by us. It seems strange that any who are well versed in the Scriptures and who profess to be subject to their teachings, should question what has just been affirmed. Take such a declaration as "them that believe to the saving of the soul" (Heb. 10:39). True, we are not saved for our believing, yet equally true is it that there is no salvation for any sinner without his believing. Every blessing we receive from Christ is in consequence of our being united to Him, and therefore we cannot receive the holiness there is in Him until we are "sanctified by faith." Furthermore, faith is necessary in order to the reception of the purifying Truth, in order to practical deliverance from the power of sin, and in order to progress or growth in personal holiness.

Before proceeding further let it be pointed out that the faith which the Gospel requires, the faith which savingly unites a sinner to Christ, the faith which issues in sanctification, is very much more than the bare assent of the mind to what is recorded in the Scriptures concerning the Lord Jesus; it is something far different from the mere adoption of certain evangelical opinions regarding the way of salvation. The Day to come will reveal the solemn fact that thousands went down to Hell with their heads filled with orthodox beliefs-which many of them contended for earnestly and propagated zealously, just as the Mohammedan does with the tenets and principles of his religion. Saving faith, my reader, is the soul's surrender to and reliance upon the Lord Jesus Christ as a living, loving, all-sufficient Saviour, and that, upon the alone but sure testimony of God Himself. When we say "an all-sufficient Saviour" we mean One in whom there is a spotless holiness as well as perfect righteousness for those who come to Him.

Faith lays hold of Christ as He is offered to sinners in the Gospel, and He is there presented not only for justification but also for the sanctification of all who truly believe on Him. The glorious Gospel of grace not only heralds One who delivers from the wrath to come but as giving title to approach now unto the thrice holy God. Moreover, faith accepts a whole Christ: not only as Priest to atone for us, but as a King to reign over us. Faith, then, is the instrument of our sanctification. Faith is the eye which perceives the gracious provisions which God has made for His people. Faith is the hand which appropriates those provisions. Faith is the mouth which receives all the good that God has stored up for us in Christ. Without faith it is impossible to please God, and without the exercise of faith it is impossible to make any real progress in the spiritual life.

Many of the Lord's people rob themselves of much of their peace and joy by confounding faith with its fruits; they fail to distinguish between the Word of God believed and what follows from believing it aright. Fruit grows on the tree, and the tree must exist before there can be fruit. True obedience, acceptable worship, growth in grace, assurance of salvation, are what faith produces, and not what faith itself is: they are the effects of faith working, and not definitions of the nature of faith. Faith derives its being from the Word of God, and all its fruits are the result of believing. What God has spoken in His Word demands belief from all to whom the Word comes. Faith and the Word of God, then, are related as the effect and the cause, because "faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). When faith comes by the inward "hearing," then we assent to what God has said, and we rely upon His faithfulness to make good what He has promised; until that has been effected there can be no fruits of faith.

It is, then, of much importance to correctly define what faith is, for a mistake at this point is not only dishonoring to God, but injurious to the soul and inimical to its peace. Faith is a childlike taking God at His Word and resting on what He has said. It is a depending on Christ to bestow those blessings and graces which He has promised to those who believe. How is a sin-defiled soul to become a partaker of the cleansing efficacy of the blood of the Lamb? Only by faith. The purifying virtue of Christ's blood, and the administration of the Spirit, for the application to make it effectual unto our souls and consciences, is exhibited in the promises of the Gospel; and the only way to be made a partaker of the good things presented in the promises is by faith. God Himself ordained this instrumental efficacy unto faith in the Everlasting Covenant, and nothing is more honoring to Him than the exercise of real faith.

Returning to our earlier question, In what way does faith sanctify us? We answer, first, by uniting us to Christ, the Holy One. Oneness with Christ is the foundation of all the blessings of the Christian, but it is not until he is actually united to Christ by faith that those blessings are really made over to him. Then it is that Christ is "made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). It is faith which receives Christ's atonement, for God hath set forth Christ "a propitiation through faith in His blood" (Rom. 3 :25), and His infinitely meritorious blood not only justifies but sanctifies too. Thus there is no intrinsic virtue in faith itself, instead, its value lies wholly in its being the hand which lays hold of Him who possesses infinite virtue. For this very reason faith excludes all boasting (Rom. 3:27), and therefore any "believing" which produces self-gratulation or results in self-satisfaction is most certainly not the faith of the Gospel.

Second, faith sanctifies the believer by enabling him to enjoy now what is his in Christ and what will be his in himself in Heaven. Faith sets to its seal that the testimony of God is true when He declares that "we are sanctified through the offering of the body of Jesus Christ once for all" (Heb. 10:10). Faith assures its possessor that though he is still a fallen creature in himself, and as such a sinner to the end of his earthly course, yet in Christ he is perfectly holy, having the same immaculate standing before God as does his Head and Surety; for "as He is, so are we in this world" (1 John 4:17). Thus faith is "the evidence of things not seen" (Heb. 11:1) by the natural eye, nor felt by the natural senses. Faith projects us out of this scene entirely and carries the heart into Heaven itself-not a natural faith, not a preacher-produced faith, but Gospel faith, imparted by the Holy Spirit.

But let us not be mistaken at this point. The faith of which we are here treating is not a blind fanaticism. It does not ignore the presence of indwelling sin. It does not lose its eyes to the constant activities of the flesh. It refuses to tone down the vile fruits which the flesh produces, by terming them peccadillos, ignorance, mistakes, etc. No, faith has clear vision and perceives the infinite enormity of all that is opposed to God. Faith is honest and scorns the hypocrisy of calling darkness light. But faith not only sees the total depravity of natural self and the horrible filth which fouls every part of it, but it also views the precious blood which has satisfied every claim of God upon those for whom it was shed, and which cleanses from all sin those who put their trust in it. It is neither fanaticism nor presumption for faith to receive at its face value what God as declared concerning the sufficiency of Christ's sacrifice.

Third, faith sanctifies as it derives grace from the fullness in which there is in Christ. God has constituted the Mediator the Source of all spiritual influences and faith is the instrument by which they are derived from Him. Christ is not only a Head of authority to His Church, but also a Head of influence. "But speaking the truth in love, may grow up into Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Eph. 4:15, 16). That "effectual working in the measure of every part" is by supplies of grace being received from Christ, and that grace flows through the appointed channel of faith. As the Lord Jesus declared unto the father of the demon-tormented son, "If thou canst believe, all things are possible to him that believeth" (Mark 9:28); and to the two blind beggars who cried unto Him for mercy, "According to your faith be it unto you" (Matt. 9:29). How earnest and importunate should we be, in begging the Lord to graciously strengthen and increase our faith.

It is by faith laying hold upon a full Christ that the empty soul is replenished. All that we need for time as well as eternity is to be found in Him; but the hand of faith must be extended, even though it grasp but the hem of His garment, if virtue is to flow forth from Him into us. As Samson's strength was in his locks, so the Christian's strength is in his Head. This the Devil knows full well, and therefore does he labour so hard to keep us from Christ, causing the clouds of unbelief to hide from our view the radiant face of the Sun of righteousness, and getting us so occupied with our miserable selves that we forget the great Physician. As it is by the sap derived from the root which makes the branches fruitful, so it is by the virtue which faith draws from Christ that the believer is made to abound in holiness. Hence the exhortation, "Thou therefore, my son, be strong in the grace that is in Christ Jesus" (2 Tim. 2:1).

Fourth, faith sanctifies because it cleanses the soul. "And God, which knoweth the heart, bare them witness, giving them the Holy Spirit, even as He did unto us; and put no difference between us and them, purifying their hearts by faith" (Acts 15:8, 9). It is by faith the heart is "sprinkled from an evil conscience" by the blood of Christ. It is by faith the affections are lifted unto things above, and thereby disentangled from the defiling objects of the world. It is by the exercise of faith a that the "inward parts" (Ps. 51:6) are conformed in some measure unto the Rule of righteousness and holiness, for "faith worketh by love" (Gal. 5:6), and "love is the fulfilling of the Law" (Rom. 13:10). It is to be duly noted that in Acts 15:9 the apostle did not say" their hearts were purified by faith;" instead, he used the present tense "purifying," for it is a continuous process which lasts as long as the believer is hereupon earth. This aspect of our sanctification is not complete till we are released from this world.

Fifth, faith sanctifies because it is by this we hold communion with Christ, and communion with Him cannot but nourish the principle of holiness within the regenerate. Thus faith is sanctifying in its own nature, for it is exercised upon spiritual objects. "But we all with open face beholding (by faith) as in a glass the glory of the Lord, are changed into the same image from glory to glory, by the Spirit of the Lord" (2 Cor. 3:18). Faith is a transforming grace because it causes the soul to cleave unto the Divine Transformer. As it was faith which made us to first lay hold of Christ, so it impels us to continue coming unto Him; and if the woman who touched the hem of His garment by faith secured the healing of her body, shall not those who cleave to Christ continue obtaining from Him the healing of their spiritual maladies!

Sixth, faith sanctifies because it appropriates the commandments of God and produces obedience. We are sanctified "by the Truth" (John 17:17), yet the Word works not without an act on our part as well as of God's. It is naught but blind enthusiasm which supposes that the Scriptures work in us like some magical charm. How solemn is that passage "but the Word preached did not profit them, not being mixed with faith in them that heard it" (Heb. 4:2). The Word avails us nothing if it be not received into a trustful heart and faith be acted upon it. Therefore do we read, "seeing ye have purified your souls in obeying the truth through the Spirit" (1 Pet. 2:22): it is only as the Truth is received upon the authority of God, given a place in our affections, and yielded to by the will, that our souls are "purified" by it. The more faith causes us to run in the way of God's commandments, the more is the soul delivered from the defiling effects of self-pleasing.

Seventh, faith sanctifies because it responds to the various motives which God has proposed to His people, motives to stir them up unto their utmost endeavours and diligence in using those ways and means which He has appointed for preventing the defilements of sin, and for cleansing the conscience when defilement has been contracted. As faith receives the Word as God's, its Divine authority awes the soul, subdues enmity, and produces submission. The effects of faith are that the soul trembles at the Divine threatenings, yields obedience to the Divine precepts, and gladly embraces the Divine promises. Herein, and in no other way, do we obtain unfailing evidence of the reality and genuineness of our faith. As the specie of a tree is identified by the nature of the fruit which it bears, so the kind of faith we have may be ascertained by the character of the effects which it produces. Some of those effects we have sought to describe in the last few paragraphs.

22. ITS INSTRUMENT (COMPLETED)

Having presented an outline in our last chapter of the part which faith plays in sanctification, we shall now endeavour, under God, to offer consolation unto some of our sin-burdened, doubt-harassed, Satan-tormented brethren and sisters in Christ. "Comfort ye, comfort ye, My people, saith your God." (Isa. 40:1). And why? Because God's children are the most deeply distressed people on the face of the earth! Though at times they experience a peace which passeth all understanding, revel in that love which passeth knowledge, and rejoice with joy unspeakable, yet for the most part their souls are much cast down, and fears, bondage, groans, constitute a large part of their experience. They may for a brief season be regaled by the wells and palm trees of Elim, but most of their lives are lived in the "great howling wilderness" (Deut. 32:10), so that they are often constrained to say, "Oh that I had wings like a dove! for then would I fly away, and be at rest."

Such a distressful experience causes many of the regenerate to very seriously doubt whether they are real Christians. They cannot harmonize their gloom with the light-heartedness they behold in religious professors all around them. No, and they need not wish to. The superficial and apostate religion of our day is producing nothing but a generation of flighty and frothy characters, who scorn anything sober, serious, and solemn, and who sneer at that which searches, strips, and abases into the dust. God's Isaacs must not expect to be understood and still less appreciated by the "mocking" Ishmaels (Gen. 21:9), for though these dwell for a while in Abraham's household, yet a different mother has borne them. Unless the sin distressed and fear-tormented believer is "as a sparrow alone upon the housetop" (Ps. 102 :7), then he will have to say "mine heritage is unto me as a speckled bird, the birds round about are against me" (Jer. 12:9)-there is no oneness, no fellowship.

Many of God's dear children are like Asaph. "But as for me, my feet were almost gone; my steps had wellnigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not troubled as other men, neither are they plagued like other men. Therefore pride compasseth them about as a chain: violence covereth them as a garment. Their eyes stand out with fatness they have more than heart could wish. They are corrupt, and speak wickedly: concerning oppression, they speak loftily" (Ps. 73:2-8). As Asaph beheld the prosperity of these people he was staggered, supposing that God was with them and had deserted him.

The spiritual counterpart of this is found in modern Laodicea. There is a generation of professing Christians who appear to enjoy great religious "prosperity." They have considerable knowledge of the letter of Scripture; they are experts in "rightly dividing the Word;" they have great light upon the mysteries of prophecy; and are most successful as "soul winners." They have no ups and downs in their experience, no painful twistings and turnings, but go on in a straight course with light hearts and beaming countenances. Providence smiles upon them, and they never have a doubt as to their acceptance in Christ. Satan does not trouble them, nor is indwelling sin a daily plague to them. And the poor Christian, conscious of his weakness, his ignorance, his poverty, his vileness, is sorely tempted to be "envious" of them, for they seem to have "more than heart could wish," while the longings of his heart are denied him, and that which he pursues so eagerly continues to elude his grasp.

Ah, but note well some of the other characteristics of this prosperous company. Pride compasseth them about as a chain" (Ps. 73 :6). Yes, they are utter strangers to humility and lowliness. They are pleased with their peacock feathers, knowing not that God views the same as "filthy rags." "Concerning oppression, they speak loftily" (Ps. 73:8). God's children are oppressed, sorely oppressed, by their corruptions, by their innumerable failures, by the hidings of the Lord's face, by the accusations of Satan. They are oppressed over the workings of unbelief, over the coldness of their hearts, over the insincerity of their prayers, over their vain imaginations. But these Laodiceans, "speak loftily," ridiculing such things, and prate of their peace, joy, and victory. "Therefore His people, return hither: and waters of a full cup are wrung out to them" (Ps. 73:10), for as real Christians listen to the "testimonies" of the "higher life" people, they conclude that it would be the height of presumption to regard themselves as Christians at all.

Behold these are the ungodly," continues Asaph, "who prosper in the (religious) world; they increase in riches" (Ps. 73:12). And as he was occupied with them, contrasting his own sad lot, a spirit of discontent and petulance took possession of him. "Verily I have cleansed my heart in vain" (Ps. 73:13)-what is all my past diligence and efforts worth? I am not "prosperous" like these professors: I do not have their graces or attainments, I do not enjoy the peace, assurance, and victory, they have. Far from it: "For all the day long I have been plagued, and chastened every morning" (Ps. 73:14). Ah, that was holy Asaph's experience, my reader; is it yours? If so, you are in goodly company, much as the present-day pharisees may despise you.

Then the Psalmist was checked, and realized his wrong in giving way to such wicked sentiments. "If I say, I will speak thus, behold, I shall offend against the generation of Thy children" (Ps. 73:15). Yes, the generation of God's children will be offended when they hear one of their brethren saying it is "vain" to use the appointed means of grace because those have not issued in deliverance from indwelling sin. "When I thought to know this, it was too painful for me; until I went into the sanctuary of God, then understood I their end. Surely Thou didst set them in slippery places; Thou castedst them down into destruction" (Ps. 73 :16-18). How unspeakably solemn! Instead of these prosperous Laodiceans having a spiritual experience high above those whose hearts plague them "all the day long," they were total strangers to real spirituality. Instead of being among the chief favorites of God, they had been set by Him in the "slippery places" of error and false religion, to be eventually "cast down into destruction."

What a warning is this, my sin-harassed brother, not to envy those who are strangers to the plague of their own hearts, who groan not "being burdened" (2 Cor. 5:4), and who cry not "O wretched man that I am" (Rom. 7:24). Envy not the proud Laodiceans, who are "rich and increased with goods and have need of nothing;" and know not that they are "wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17). Instead, be thankful if God has made you "poor in spirit"-feeling that you are destitute of every spiritual grace and fruit; and to "mourn" over your barrenness and waywardness; for none other than Christ pronounces such characters "blessed." And why should you think it strange if you are among that little company who are the most distressed people on earth? Have you not been called into fellowship with Christ, and was He not "The Man of sorrows" while He tabernacled in this world? If He sorrowed and suffered so much in enduring the penalty of sin, will you complain because God is now making you groan daily under the felt workings of the power of sin?

The fact of the matter is that very much of that which now passes for sanctification is nothing but a species of pharisaism, which causes its deluded votaries to thank God that they are not like other men; and sad it is to find many of the Lord's people adding to their miseries by grieving over how far they come behind the lofty attainments which they imagine these boasters have reached unto. A true and God-honoring "Christian testimony," my reader, does not consist in magnifying self, by telling of attainments and excellencies which, with apparent humility, are ascribed to Divine enabling. No indeed, very far from it. That "witness" which is most honoring to the Lord is one which acknowledges His amazing grace and which magnifies His infinite patience in continuing to bear with such an ungrateful, heard-hearted, and unresponsive wretch.

The great mistake made by most of the Lord's people is in hoping to discover in themselves that which is to be found in Christ alone. It is this, really, which causes them to become so envious and discontented when they behold the spurious holiness of some and the carnal attractiveness of others. There is such a thing as "the goodliness" of the flesh, which is "as the flower of the field" (Isa. 40:6), yet as the very next verse tells us "the Spirit of the Lord bloweth upon it." But so easily are the simple deceived today they often mistake such "goodliness" for godliness. Why, my reader, a man (or woman) in his personal makeup may be as meek and tractable as a lamb, he may be constitutionally as kind and grateful as a spaniel, and he may be temperamentally as cheerful as a lark; yet there is not a grain of grace in these natural qualities. On the other hand, the Christian, in his natural temperament, is likely to be as gloomy as an owl or as wild as a tiger; yet that does not disprove grace within him.

"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised hath God chosen, and things which are not (non-entities, ciphers) to bring to nought things that are: that no flesh should glory in His presence" (1 Cor. 1:26-29). If this passage were really received at its face value, many of God's sin-afflicted and doubting children would find the key that unlocks much which is bewildering and grievous in their experience.

In His determination to magnify His sovereign grace God has selected many of the very worst of Adam's fallen race to be the everlasting monuments of His fathomless mercy-those whom Luther was wont to designate "The Devil's riff-raffs." This is very evident too from "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind" (Luke 14:21)-the most unlikely ones as guests for a royal feast, the waifs and strays of society! There are thousands of moral, upright, amiable people who are never effectually called by the Spirit; whereas moral perverts, thieves, and awful-tempered ones are regenerated. When such are born again they still have vile inclinations, horrible dispositions, fiery tempers, which are very hard to control, and are subject to temptations that many of the unregenerate have no first-hand acquaintance with.

Hundreds more of God's children, whose animal spirits are much quieter by nature and whose temperament is more even and placid, yet are plagued by a spirit of pride and self-righteousness, which is just as hateful in the sight of God as moral degeneracy is to respectable worldlings. Now unless the thoughts of such are formed from the Scriptures, they are sure to entertain erroneous conceptions which will destroy their peace and fill them with doubts and fears, for upon a fuller discovery and clearer sight of the sea of corruption within, they will conclude they have never passed from death unto life. But to call into question our regeneration because we fail to obtain deliverance from the power of indwelling sin, is a great mistake; the new birth neither removes nor refines the flesh, but is the reception of a nature that feels sin to be an intolerable burden, and that yearns after holiness above everything else.

If I have really come to Christ as a leprous and bankrupt sinner, utterly despairing of self-help, and have put my trust in the sufficiency of His sacrifice, the Scripture affirms that God has made Christ to be sanctification to me (1 Cor. 1:30) and that I have received a spirit of holiness from Him. Now faith accepts this blessed fact notwithstanding an ocean of corruption and the continued raging of sin within. My peace of mind will, then, very largely depend upon faith's continued apprehension of the perfect salvation which God has provided for His people in Christ, and which in Heaven they shall enjoy in their own persons. After the sinner has come to Christ savingly, the Holy Spirit gives him a much fuller discovery of his vileness, and makes him a hundredfold more conscious of how much there is in his heart that is opposed to God than ever he realized previously; and unless faith be daily in exercise, the activities of the flesh will slay his assurance-instead, they ought to drive him closer and closer to Christ.

O my Christian reader, what a difference it would make were you to steadily realize the truth that, every temptation you encounter, every defeat you suffer, every distressing experience you pass through, is a call and a challenge for the exercise of faith. You complain that you are still the subject of sin, that it cleaves to you as the flesh does to your bones, that it mixes with your duties and defiles every act you perform. You often feel that you are nothing but sin. When you attempt to walk with God, inward evil rises up and stops you. When you read His Word or endeavour to pray, unbelieving thoughts, carnal imaginations, worldly lusts, seek to possess your soul. You strive against them; but in vain. Instead of improvement, things grow worse. You beg of God for humility, and pride rises higher; you cry to Him for more patience, but apparently His ear is closed. Ah, you are now learning the painful truth that in your flesh there dwelleth "no good thing."

Yes, but what is a poor soul to do in such a harrowing case? How is it possible for him to preserve any peace in his conscience? When the believer is so sorely attacked by sin and Satan, how is he to defend himself? Nothing but faith in the sure Word of God can keep him from sinking into abject despair. This is the very time for him to maintain his trust in the sufficiency of Christ's blood and the excellency of His imputed righteousness. His faith is now being tried by the fire that it may come forth as gold. It is by such experiences the genuineness of his faith is put to the proof. The believer is cast into the furnace that faith may conflict with unbelief, and though he will be hard put to it, yet victory is sure. The proof of his victory is faith's perseverance (amid a thousand waverings) unto the end. Remember, my reader, that the test of perseverance is not how we act in the face of success, but how we conduct ourselves under a long series of defeats. "For a just man falleth seven times, and riseth up again" (Prov. 24:16).

Let it not be overlooked that we can no more take our place before God now as accepted worshippers without a perfect holiness, than we can enter Heaven without it; but that perfect holiness is to be found in Christ alone-the practical holiness of the Christian is, at present, but a very, very faint reflection of it. The more I feel my utter unworthiness and total unfitness to approach unto God and call upon Him in my own name, the more thankful I should be for the Mediator, and the unspeakable privilege of calling upon God in Christ's name. And it is faith which counts upon the glorious fact that the thrice holy God can exercise His grace and goodness toward one so vile as I, and that, consistently with His majesty and justice-Christ has honored the Law infinitely more than my sins dishonor it. One who feels that, as a Christian, he is "an utter failure," and who is conscious of his continued abuse of God's mercies, can only draw nigh to God with confidence as he exercises faith in the infinite merits of Christ.

As we stated at the beginning, our principal object in writing this chapter is, under God, to comfort His sin-distressed, doubt-harassed, Satan-tormented people. We are not unmindful that among the ranks of nominal Christians there are, on the one hand, many "having a form of godliness, but denying the power thereof; ever learning and never able to come to the knowledge of the Truth" (2 Tim. 3:5, 7), who will regard as highly "dangerous" much of what we have said; while on the other hand, there are "ungodly men, turning the grace of God into lasciviousness" (Jude 4), who are likely to abuse the same by adopting it as an intellectual opinion, from which they may derive peace in their defiance of God. Yet notwithstanding these likely eventualities, we shall not withhold a needful portion of the children's bread.

Those who claim to have received the "second blessing" and be "entirely sanctified" in themselves, have never seen their hearts in the light of God. Those who boast of their sinless perfection are deceived by Satan, and "the truth is not in them" (1 John 1:8). Two things ever go together in the experience of a genuine believer: a growing discovery of the vileness of self, and a deepening appreciation of the preciousness of Christ. There is no solid ground for a believer to rest upon till he sees that Christ has fully answered to God for him. In exact proportion to his faith will be his peace and joy. "Ye are complete in Him" (Col. 2:10): believers now possess a perfect holiness in the Covenant-Head, but at present they are far from being perfect in the grace which flows to them from Him. God honors and rewards that faith which is exercised upon our holiness in Christ: not necessarily by subduing sin or granting victory over it, but by enabling its possessor to continue cleaving to Christ as his only hope.

O my Christian reader, be content to be nothing in yourself, that Christ may be your all. O to truly say "He must increase, but I decrease (John 3 :30). Growth in grace is a being brought more and more off from self-complacency and self-dependency, to an entire reliance upon Christ and the free grace of God through Him. This temper is begun in the believer at regeneration, and like the tiny mustard seed it at last develops into a large tree. As the Christian grows in grace he finds himself to be increasingly full of wants, and further off than ever from being worthy to receive the supply of them. More and more the spirit of a beggar possesses him. As the Spirit grants more light, he has a growing realization of the beauty of holiness, of what Christ is entitled to from him; and there is a corresponding self-loathing and grief because he is so unholy in himself and fails so miserably to render unto Christ His due.

Fellowship with God and walking in the light as He is in the light, so far from filling the Christian with self-satisfaction, causes him to groan because of his darkness and filthiness-the clearer light now making manifest what before was unperceived. Nothing is more perilous to the soul than that we should be occupied with our achievements, victories, enjoyments. If Paul was in danger of being exalted by the abundance of the revelations vouchsafed him, can the danger be less of our being puffed up with thoughts of spiritual progress, spiritual conquests, spiritual excellencies. And yet the cherishing of such thoughts is the very thing which is now being increasingly encouraged by the religious quacks of the day. No matter what fellowship with Christ be enjoyed, what growth in grace be made, it will ever remain true that "we that are in this tabernacle do groan, being burdened" (2 Cor. 5:4).

So far from what we have said in this chapter encouraging a real Christian to entertain low views of sin, it is only in the vital and experimental knowledge of the same that a life of holiness begins. Nothing will cause a renewed soul to hate sin so much as a realization of God's grace; nothing will move him to mourn so genuinely over his sins as a sense of Christ's dying love. It is that which breaks his heart: the realization that there is so much in him that is opposed to Christ. But a life of holiness is a life of faith (the heart turning daily to Christ), and the fruits of faith are genuine repentance, true humility, praising God for His infinite patience and mercy, pantings after conformity to Christ, praying to be made more obedient, and continually confessing our disobedience. Daydreaming about complete deliverance from indwelling sin, seeking to persuade ourselves that the flesh is becoming less active, cannot counter-balance the humbling reality of our present state; but our corruptions should not quench a true Gospel hope.

Those who have read the previous chapters of this book cannot suppose that we have any design to lower the standard of the Christian life, or to speak peace to deluded souls who "profess that they know God, but in works deny Him" (Titus 1:16). Some indeed may charge us with encouraging light views of the sinfulness of sin, yet it must be remembered that the grand truth of Divine grace has ever appeared "dangerous" to mere human wisdom. A worldly moralist must think it subservient of the very foundations of virtue to proclaim to men, without regard to what they have done, and without stipulation as to what they are to do, "Believe on the Lord Jesus Christ and thou shalt be saved." If I believed that says the unrenewed man, I would take my fill of sin, without fear or remorse. Ah, but a saving faith from God is always accomplished by a principle which hates sin and loves holiness; and the greatest grief of its possessor is, that its aspirations are so often thwarted. But those very thwartings are the testings of faith, and should daily drive us back to Christ for fresh cleansings. Lord, increase our faith.

Holiness

by J. C. Ryle

Introduction

Sin

Sanctification

Holiness

The Fight

The Cost

Growth

Assurance

Moses—An Example

Lot—A Beacon

A Woman to Be Remembered

Christ's Greatest Trophy

The Ruler of the Waves

The Church Which Christ Builds

Visible Churches Warned

Do you love Me?

Without Christ

Thirst Relieved

Unsearchable Riches

Needs of the Times

Christ is All

Copyright

INTRODUCTION

The twenty papers contained in this volume are a humble contribution to a cause which is exciting much interest in the present day—I mean the cause of scriptural holiness. It is a cause which everyone who loves Christ, and desires to advance His kingdom in the world, should endeavor to help forward. Everyone can do something and I wish to add my mite.

The reader will find little that is directly controversial in these papers. I have carefully abstained from naming modern teachers and modern books. I have been content to give the result of my own study of the Bible, my own private meditations, my own prayers for light, and my own reading of old divines. If in anything I am still in error, I hope I shall be shown it before I leave the world. We all see in part, and have a treasure in earthen vessels. I trust I am willing to learn.

I have had a deep conviction for many years that practical holiness and entire self-consecration to God are not sufficiently attended to by modern Christians in this country. Politics, or controversy, or party-spirit, or worldliness, have eaten out the heart of lively piety in too many of us. The subject of personal godliness has fallen sadly into the background. The standard of living has become painfully low in many quarters. The immense importance of "adorning the doctrine of God our Savior" ( Titus 2:10), and making it lovely and beautiful by our daily habits and tempers, has been far too much overlooked. Worldly people sometimes complain with reason that "religious" persons, so-called, are not so amiable and unselfish and good-natured as others who make no profession of religion. Yet sanctification, in its place and proportion, is quite as important as justification. Sound Protestant and Evangelical doctrine is useless if it is not accompanied by a holy life. It is worse then useless; it does positive harm. It is despised by keen-sighted and shrewd men of the world, as an unreal and hollow thing, and brings religion into contempt. It is my firm impression that we want a thorough revival about Scriptural holiness. and I am deeply thankful that attention is being directed to the point.

It is, however, of great importance that the whole subject should be placed on right foundations, and that the movement about it should not be damaged by crude, disproportion, and one-sided statements. If such statements abound, we must not be surprised. Satan knows well the power of true holiness, and the immense injury which increased attention to it will do to his kingdom. It is his interest, therefore, to promote strife and controversy about this part of God's truth. Just as in time past he has succeeded in mystifying and confusing men's minds about justification, so he is laboring in the present day to make men "darken counsel by words without knowledge" about sanctification. May the Lord rebuke him! I can not however give up the hope that good will be brought out of evil, that discussion will elicit truth, and that variety of opinion will lead us all to search the Scriptures more, to pray more, and to become more diligent in trying to find out what is "the mind of the Spirit."

I now feel it a duty, in sending forth this volume, to offer a few introductory hints to those whose attention is specially directed to the subject of sanctification in the present day. I know that I do so at the risk of seeming presumptuous, and possibly of giving offence. But something must be ventured in the interests of God's truth. I shall therefore put my hints into the form of questions, and I shall request my readers to take them as "Cautions for the Times on the subject of holiness."

(1) I ask, in the first place, whether it is wise to speak of faith as the one thing needful, and the only thing required, as many seem to do now-a-days in handling the doctrine of sanctification? -Is it wise to proclaim in so bald, naked, and unqualified a way as many do, that holiness of converted people is by faith only, and not at all by personal exertion? Is it according to the proportion of God's Word? I doubt it.

That faith in Christ is the root of all holiness--that the first step towards a holy life is to believe on Christ--that until we believe we have not a jot of holiness--that union with Christ by faith is the secret of both beginning to be holy and continuing holy--that the life that we live in the flesh we must live by the faith of the Son of God--that faith purifies the heart-- that faith is the victory that overcomes the world--that by faith the elders obtained a good report--all these are truths which no well-instructed Christian will ever think of denying. But surely the Scriptures teach us that in following holiness the true Christian needs personal exertion and work as well as faith. The very same Apostle who says in one place, "The life that I live in the flesh I live by the faith of the Son of God," says in another place, "I fight--I run--I keep under my body;" and in other places, "Let us cleanse ourselves--let us labor, let us lay aside every weight." ( Galatians 2:20; 1 Corinthians 9:26; 2 Corinthians 7:1; Hebrews 4:11; Hebrews 12:1.) Moreover, the Scriptures nowhere teach us that faith sanctifies us in the same sense, and in the same manner, that faith justifies us! Justifying faith is a grace that "works not," but simply trusts, rests, and leans on Christ. ( Romans 4:5.) Sanctifying faith is a grace of which the very life is action: it "works by love," and, like a main-spring, moves the whole inward man. ( Galatians 5:6.) After all, the precise phrase "sanctified by faith" is only found once in the New Testament. The Lord Jesus said to Saul, "I send you, that they may receive forgiveness of sins and inheritance among those who are sanctified by faith that is in Me." Yet even there I agree with Alford that "by faith" belongs to the whole sentence, and must not be tied to the word "sanctified." The true sense is, "that by faith in Me they may receive forgiveness of sins and inheritance among those who are sanctified." (Compare Acts 26:18 with Acts 20:32.)

As to the phrase "holiness of faith," I find it nowhere in the New Testament. Without controversy, in the matter of our justification before God, faith in Christ is the one thing needful. All that simply believe are justified. Righteousness is imputed "to him that works not but believes." ( Romans 4:5.) It is thoroughly Scriptural and right to say "faith alone justifies." But it is not equally Scriptural and right to say "faith alone sanctifies." The saying requires very large qualification. Let one fact suffice. We are frequently told that a man is "justified by faith without the works of the law," by St. Paul. But not once are we told that we are "sanctified by faith without the deeds of the law." On the contrary, we are expressly told by St. James that the faith whereby we are visibly and demonstratively justified before man, is a faith which "if it has not works is dead, being alone." * ( James 2:17.) I may be told, in reply, that no one of course means to disparage "works" as an essential part of a holy life. It would be well, however, to make this more plain then many seem to make it in these days.

* "There is a double justification by God: the one authoritative, the other declarative or demonstrative."--The first is St. Paul's scope, when he speaks of justification by faith without the deeds of the law. The second is St. James' scope, when he speaks of justification by works." --T. Goodwin on Gospel Holiness. Works, vol. vii, p. 181.

(2) I ask, in the second place, whether it is wise to make so little as some appear to do, comparatively, of the many practical exhortations to holiness in daily life which are to be found in the Sermon on the Mount, and in the latter part of most of St. Paul's epistles? Is it according to the proportion of God's Word? I doubt it.

That a life of daily self-consecration and daily communion with God should be aimed at by everyone who professes to be a believer --that we should strive to attain the habit of going to the Lord Jesus Christ with everything we find a burden, whether great or small, and casting it upon Him--all this, I repeat, no well-taught child of God will dream of disputing. But surely the New Testament teaches us that we want something more then generalities about holy living, which often pierce no conscience and give no offence. The details and particular ingredients of which holiness is composed in daily life, ought to be fully set forth and pressed on believers by all who profess to handle the subject. True holiness does not consist merely of believing and feeling, but of doing and bearing, and a practical exhibition of active and passive grace. Our tongues, our tempers, our natural passions and inclinations-- our conduct as parents and children, masters and servants, husbands and wives, rulers and subjects--our dress, our employment of time, our behavior in business, our demeanor in sickness and health, in riches and poverty--all, all these are matters which are fully treated by inspired writers. They are not content with a general statement of what we should believe and feel, and how we are to have the roots of holiness planted in our hearts. They dig down lower. They go into particulars. They specify minutely what a holy man ought to do an be in his own family, and by his own fireside, if he abides in Christ. I doubt whether this sort of teaching is sufficiently attended to in the movement of the present day. When people talk of having received "such a blessing," and of having found "the higher life," after hearing some earnest advocate of "holiness by faith and self-consecration," while their family and friends see no improvement and no increased sanctity in their daily tempers and behavior, immense harm is done to the cause of Christ. True holiness, we surely ought to remember, does not consist merely of inward sensations and impressions. It is much more then tears, and sighs, and bodily excitement, and a quickened pulse, and a passionate feeling of attachment to our favorite preachers and our own religious party, and a readiness to quarrel with everyone who does not agree with us. It is something of "the image of Christ." which can be seen and observed by others in our private life, and habits, and character, and doings. ( Romans 8:29.)

(3) I ask in the third place, whether it is wise to use vague language about perfection, and to press on Christians a standard of holiness, as attainable in this world for which there is no warrant to be shown either in Scripture or experience? I doubt it.

That believers are exhorted to "perfect holiness in the fear of God"--to "go on to perfection"--to "be perfect," no careful reader of his Bible will ever think of denying. ( 2 Corinthians 7:1; Hebrews 6:1; 2 Corinthians 13:11.) But I have yet to learn that there is a single passage in Scripture which teaches that a literal perfection, a complete and entire freedom from sin, in thought, or word, or deed, is attainable, or has ever been attained, by any child of Adam in this world. A comparative perfection, a perfection in knowledge, an all-around consistency in every relation of life, a through soundness in every point of doctrine--this may be seen occasionally in some of God's believing people. But as to an absolute literal perfection, the most eminent saints of God in every age have always been the very last to lay claim to it! On the contrary they have always had the deepest sense of their own utter unworthiness and imperfection. The more spiritual light they have enjoyed the more they have seen their own countless defects and shortcomings. The more grace they have had the more they been "clothed with humility." ( 1 Peter 5:5.)

What saint can be named in God's Word, of whose life many details are recorded, who was literally and absolutely perfect? Which of them all, when writing about himself, ever talks of feeling free from imperfection? On the contrary, men like David, and St. Paul, and St. John, declare in the strongest language that they feel in their own hearts weakness and sin. The holiest men of modern times have always been remarkable for deep humility. Have we ever seen holier men then the martyred John Bradford, or Hooker, or Usher, or Baxter, or Rutherford, or M'Cheyne? Yet no one can read the writings and letters of these men without seeing that they felt themselves "debtors to mercy and grace" every day, and the very last thing they ever laid claim to was perfection!

In face of such facts as these I must protest against the language used in many quarters, in these last days, about perfection. I must think that those who use it either know very little of the nature of sin, or the attributes of God, or of their own hearts, or of the Bible, or of the meaning of words. When a professing Christian coolly tells me that he has got beyond such hymns as "Just as I am," and that they are below his present experience, though they suited him when he first took up religion, I must think his soul is in a very unhealthy state! When a man can talk coolly of the possibility of "living without sin" while in the body, and can actually say that he has "never had an evil thought for three months," I can only say that in my opinion he is a very ignorant Christian! I protest against such teaching as this. It not only does no good, but does immense harm. It disgusts and alienates from religion far-seeing men of the world, who know it is incorrect and untrue. It depresses some of the best of God's children, who feel they never can attain to "perfection" of this kind. It puffs up many weak brethren, who fancy they are something when they are nothing. In short, it is a dangerous delusion.

(4) In the fourth place, is it wise to assert so positively and violently, as many do, that the seventh chapter of the Epistle to the Romans does not describe the experience of the advanced saint, but the experience of the unregenerate man, or of the weak and unestablished believer? I doubt it.

I admit fully that the point has been a disputed one for eighteen centuries, in fact ever since the days of St. Paul. I admit fully that eminent Christians like John and Charles Wesley, and Fletcher, a hundred years ago, to say nothing of some able writers of our own time, maintain firmly that St. Paul was not describing his own present experience when he wrote this seventh chapter. I admit fully that many cannot see what I and many others do see: viz, that Paul says nothing in this chapter which does not precisely tally with the recorded experience of the most eminent saints in every age, and that he does say several things which no unregenerate man or weak believer would ever think of saying, and cannot say. So, at any rate, it appears to me. But I will not enter into any detailed discussion of the chapter. *

* Those who care to go into the subject will find it fully discussed in the Commentaries of Willet, Elton, Chalmers, and Haldane, and in Owen on "Indwelling Sin", and in the work of Stafford on the "Seventh of Romans".

What I do lay stress upon is the broad fact that the best commentators in every era of the Church have almost invariably applied the seventh chapter of Romans to advanced believers. The commentators who do not take this view have been, with a few bright exceptions, the Romanists, the Socinians, and the Arminians. Against them is arrayed the judgment of almost all the Reformers, almost all the Puritans, and the best modern Evangelical divines. I shall be told, of course, that no man is infallible, that the Reformers, Puritans, and modern divines I refer to may have been entirely mistaken, and the Romanists, Socinians, and Arminians may have been quite right! Our Lord has taught us, no doubt, to "call no man master." But while I ask no man to call the Reformers and Puritans "masters," I do ask people to read what they say on this subject, and answer their arguments, if they can. This has not been done yet! To say, as some do, that they do not want human "dogmas" and "doctrines," is no reply at all. The whole point at issue is, "What is the meaning of a passage of Scripture? How is the Seventh chapter of the Epistle to the Romans to be interpreted? What is the true sense of its words?" At any rate let us remember that there is a great fact which cannot be got over. On one side stand the opinions and interpretation of Reformers and Puritans, and on the other the opinions and interpretations of Romanists, Socinians, and Arminians. Let that be distinctly understood.

In the face of such a fact as this I must enter my protest against the sneering, taunting, contemptuous language which has been frequently used of late by some of the advocates of what I must call the Arminian view of the Seventh of romans, in speaking of the opinions of their opponents. To say the least, such language is unseemly, and only defeats its own end. A cause which is defended by such language is deservedly suspicious. Truth needs no such weapons. If we cannot agree with men, we need not speak of their views with discourtesy and contempt. An opinion which is backed and supported by such men as the best Reformers and Puritans may not carry conviction to all minds in the nineteenth century, but at any rate it would be well to speak of it with respect.

(5) In the fifth place, is it wise to use the language which is often used in the present day about the doctrine of "Christ in us"? I doubt it. Is not this doctrine often exalted to a position which it does not occupy in Scripture? I am afraid that it is.

That the true believer is one with Christ and Christ in him, no careful reader of the New Testament will think of denying for a moment. There is, no doubt, a mystical union between Christ and the believer. With Him we died, with Him we were buried, with Him we rose again, with Him we sit in heavenly places. We have five plain texts where we are distinctly taught that Christ is "in us." ( Romans 8:10; Galatians 2:20; 4:19; Ephesians 3:17; Colossians 3:11.) But we must be careful that we understand what we mean by the expression. That "Christ dwells in our hearts by faith," and carries on His inward work by His Spirit, is clear and plain. But if we mean to say that beside, and over, and above this there is some mysterious indwelling of Christ in a believer, we must be careful what we are about. Unless we take care, we shall find ourselves ignoring the work of the Holy Spirit. We shall be forgetting that in the Divine economy of man's salvation election is the special work of God the Father--atonement, mediation, and intercession, the special work of God the Son--and sanctification, the special work of God the Holy Spirit. We shall be forgetting that our Lord said, when He went away, that He would send us another Comforter, who should "abide with us" forever, and, as it were, take His Place. ( John 14:16.) In short, under the idea that we are honoring Christ, we shall find that we are dishonoring His special and peculiar gift--the Holy Spirit. Christ, no doubt, as God, is everywhere--in our hearts, in heaven, in the place where two or three are meet together in His name. But we really must remember that Christ, as our risen Head and High Priest, is specially at God's right hand interceding for us until He comes the second time: and that Christ carries on His work in the hearts of His people by the special work of His Spirit, whom He promised to send when He left the world. ( John 15:26.) A comparison of the ninth and tenth verses of the eighth chapter of Romans seems to me to show this plainly. It convinces me that "Christ in us" means Christ in us "by His Spirit." Above all, the words of St. John are most distinct and express: "Hereby we know that He abides in us by the Spirit which He has given us." ( 1 John 3:24.)

In saying all this, I hope no one will misunderstand me. I do not say that the expression, "Christ in us" is unscriptural. But I do say that I see great danger of giving extravagant and unscriptural importance to the idea contained in the expression; and I do fear that many use it now-a-days without exactly knowing what they mean, and unwittingly, perhaps, dishonor the mighty work of the Holy Spirit. If any reader think that I am needlessly scrupulous about the point, I recommend to their notice a curious book by Samuel Rutherford (author of the well-known letters), called "The Spiritual Antichrist." They will see there that two centuries ago the wildest heresies arose out of an extravagant teaching of this very doctrine of the "indwelling of Christ" in believers. They will find that Saltmarsh, and Dell, and Towne, and other false teachers, against whom good Samuel Rutherford contended, began with strange notions of "Christ in us," and then proceeded to build on the doctrine antinomianism, and fanaticism of the worst description and vilest tendency. They maintained that the separate, personal life of the believer was so completely gone, that it was Christ living in him who repented, and believed, and acted! The root of this huge error was a forced and unscriptural interpretation of such texts as "I live: yet not I, but Christ lives in me." ( Galatians 2:20.) And the natural result of it was that many of the unhappy followers of this school came to the comfortable conclusion that believers were not responsible, whatever they might do! Believers, forsooth, were dead and buried; and only Christ lived in them, and undertook everything for them! The ultimate consequence was, that some thought they might sit still in a carnal security, their personal accountableness being entirely gone, and might commit any kind of sin without fear! Let us never forget that truth, distorted and exaggerated, can become the mother of the most dangerous heresies. When we speak of "Christ being in us," let us take care to explain what we mean. I fear some neglect this in the present day.

(6) In the sixth place, is it wise to draw such a deep, wide, and distinct line of separation between conversion and consecration, or the higher life, so called, as many do draw in the present day? Is this according to the proportion of God's Word? I doubt it.

There is, unquestionably, nothing new in this teaching. It is well known that Romish writers often maintain that the Church is divided into three classes--sinners, penitents, and saints. The modern teachers of this day who tell us that professing Christians are of three sorts--the unconverted, the converted, and the partakers of the "higher life" of complete consecration--appear to me to occupy very much the same ground! But whether the idea be old or new, Romish or English, I am utterly unable to see that it has any warrant of Scripture. The Word of God always speaks of the living and the dead in sin--the believer and the unbeliever--the converted and the unconverted--the travelers in the narrow way and the travelers in the broad--the wise and the foolish--the children of God and the children of the devil. Within each of these two great classes there are, doubtless, various measures of sin and grace; but it only the difference between the higher and lower end of an inclined plane. Between these two great classes there is an enormous gulf; they are as distinct as life and death, light and darkness, heaven and hell. But of a division into three classes the Word of God says nothing at all! I question the wisdom of making new-fangled divisions which the Bible has not made, and I thoroughly dislike the notion of a second conversion.

That there is a vast difference between one degree of grace and another--that spiritual life admits of growth, and that believers should be continually urged on every account to grow in grace--all this I fully concede. But the theory of a sudden, mysterious transition of a believer into a state of blessedness and entire consecration, at one mighty bound, I cannot receive. It appears to me to be a man made invention; and I do not see a single plain text to prove it in Scripture. Gradual growth in grace, growth in knowledge, growth in faith, growth in love, growth in holiness, growth in humility, growth in spiritual-mindedness--all this I see clearly taught and urged in Scripture, and clearly exemplified in the lives of many of God's saints. But sudden, instantaneous leaps from conversion to consecration I fail to see in the Bible. I doubt, indeed, whether we have any warrant for saying that a man can possibly be converted without being consecrated to God! More consecrated he doubtless can be, and will be as his grace increases; but if he was not consecrated to God in the very day that he was converted and born again, I do not know what conversion means. Are not men in danger of undervaluing and underrating the immense blessedness of conversion? Are they not, when they urge on believers the "higher life" as a second conversion, underrating the length, and breadth, and depth, and height, of that great first change which Scripture calls the new birth, the new creation, the spiritual resurrection? I may be mistaken. But I have sometimes thought, while reading the strong language used by many about "consecration," in the last few years, that those who use it must have had previously a singularly low and inadequate view of "conversion," if indeed they knew anything about conversion at all. In short, I have almost suspected that when they were consecrated, they were in reality converted for the first time!

I frankly confess I prefer the old paths. I think it wiser and safer to press on all converted people the possibility of continual growth in grace, and the absolute necessity of going forward, increasing more and more, and in every year dedicating and consecrating themselves more, in spirit, soul, and body to Christ. By all means let us teach that there is more holiness to be attained, and more of heaven to be enjoyed upon earth then most believers now experience. But I decline to tell any converted man that he needs a second conversion, and that he may some day or other pass by one enormous step into a state of entire consecration. I decline to teach it, because I think the tendency of the doctrine is thoroughly mischievous, depressing the humble-minded and meek, and puffing up the shallow, the ignorant, and the self-conceited, to a most dangerous extent.

(7) In the seventh and last place, is it wise to teach believers that they ought not to think so much of fighting and struggling against sin, but ought rather to "yield themselves to God," and be passive in the hands of Christ? Is this according to the proportion of God's Word? I doubt it.

It is a simple fact that the expression "yield yourselves" is only to be found in one place in the New Testament, as a duty urged upon believers. That place is in the sixth chapter of Romans, and there within six verses the expression occurs five times. (See Romans 6:13-19.) But even there the word will not bear the sense of "placing ourselves passively in the hands of another." Any Greek student can tell us that the sense is rather that of actively "presenting" ourselves for use, employment, and service. (See Romans 12:1.) The expression therefore stands alone. But, on the other hand, it would not be difficult to point out at least twenty-five or thirty distinct passages in the Epistles where believers are plainly taught to use active personal exertion, and are addressed as responsible for doing energetically what Christ would have them do, and are not told to "yield themselves" up as passive agents and sit still, but to arise and work. A holy violence, a conflict, a warfare, a fight, a soldier's life, a wrestling, are spoken of as characteristic of the true Christian. The account of "the armor of God" in the sixth chapter of Ephesians, one might think, settles the question

--Again it would be easy to show that the doctrine of sanctification without personal exertion, by simply "yielding ourselves to God," is precisely the doctrine of the antinomian fanatics in the seventeenth century (to whom I have referred already, described in Rutherford's Spiritual Antichrist), and that the tendency of it is evil in the extreme.--Again, it would be easy to show that the doctrine is utterly subversive of the whole teaching of such tried and approved books as Pilgrim's Progress, and that if we receive it we cannot do better then put Bunyan's old book in the fire! If Christian in Pilgrim's Progress simply yielded himself to God, and never fought, or struggled, or wrestled, I have read the famous allegory in vain. But the plain truth is, that men will persist in confounding two things that differ--that is, justification and sanctification. In justification the word to address to man is believe--only believe; in sanctification the word must be "watch, pray, and fight." What God has divided let us not mingle and confuse.

I leave the subject of my introduction here, and hasten to a conclusion. I confess that I lay down my pen with feelings of sorrow and anxiety. There is much in the attitude of professing Christians in this day which fills me with concern, and makes me full fear for the future.

There is an amazing ignorance of Scriptures among many, and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, "tossed to and fro, and carried about by every wind of doctrine." ( Ephesians 4:14.) There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular, and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine, without considering for a moment whether what they hear is true.--There is an incessant craving after any teaching which is sensational, and exciting, and rousing to the feelings.--There is an unhealthy appetite for a sort of spasmodic and hysterical Christianity. The religious life of many is little better then spiritual dram-drinking, and the "meek and quiet spirit" which St. Peter commends is clean forgotten. ( 1 Peter 3:4.) Crowds, and crying, and hot rooms, and high-flown singing, and an incessant rousing of the emotions, are the only things which many care for.--Inability to distinguish differences in doctrine is spreading far and wide, and so long as the preacher is "clever" and "earnest," hundreds seem to think it must be all right, and call you dreadfully "narrow and uncharitable" if you hint that he is unsound! Moody and Hawies, Dean Stanley and Canon Liddon, Mackonochie and Pearsill Smith, all seem to be alike in the eyes of such people. All this is sad, very sad. But if, in addition to this, the true-hearted advocates of increased holiness are going to fall out by the way and misunderstand one another, it will be sadder still. We shall indeed be in evil plight.

For myself, I am aware that I am no longer a young minister. My mind perhaps stiffens, and I cannot easily receive any new doctrine. "The old is better." I suppose I belong to the old school of Evangelical theology, and I am therefore content with such teachings about sanctification as I find in the Life of Faith of Sibbes and Manton, and in The Life, Walk, and Triumph of Faith of William Romaine. But I must express a hope that my younger brethren who have taken up new views of holiness will beware of multiplying causeless divisions. Do they think that a higher standard of Christian is needed in the present day? So do I.--Do they think that clearer, stronger, fuller teaching about holiness is needed? So do I.--Do they think that Christ ought to be more exalted as the root and author of sanctification as well as justification? So do I.--Do they think that believers should be urged more and more to live by faith? So do I.--Do they think that a very close walk with God should be more pressed on believers as the secret of happiness and usefulness? So do I.--In all these things we agree. But if they want to go further, then I ask them to take care where they tread, and to explain very clearly and distinctly what they mean.

Finally, I must deprecate, and I do it in love, the use of uncouth and new-fangled terms and phrases in teaching sanctification. I plead that a movement in favor of holiness cannot be advanced by new-coined phraseology, or by disproportioned and one-sided statements--or by overstraining and isolating particular texts--or by exalting one truth at the expense of another--or by allegorizing and accommodating texts, and squeezing out of them meanings which the Holy Spirit never put in them--or by speaking contemptuously and bitterly of those who do not entirely see things with our eyes, and do not work exactly in our ways. These things do not make for peace: they rather repel many and keep them at a distance. The cause of true sanctification is not helped, but hindered, by such weapons as these. A movement in aid of holiness which produces strife and dispute among God's children is somewhat suspicious. For Christ's sake, and in the name of truth and charity, let us endeavor to follow after peace as well as holiness. "What God has joined together let not man put asunder."

It is my heart's desire, and prayer to God daily, that personal holiness may increase greatly among professing Christians in England. But I trust that all who endeavor to promote it will adhere closely to the proportion of Scripture, will carefully distinguish things that differ, and will separate "the precious from the vile." ( Jeremiah 15:19.)

SIN

"Sin is the transgression of the law." (1 John 3:4).

He who wishes to attain right views about Christian holiness must begin by examining the vast and solemn subject of sin. He must dig down very low if he would build high. A mistake here is most mischievous. Wrong views about holiness are generally traceable to wrong views about human corruption. I make no apology for beginning this volume of messages about holiness by making some plain statements about sin.

The plain truth is that a right understanding of sin lies at the root of all saving Christianity. Without it such doctrines as justification, conversion, sanctification, are "words and names" which convey no meaning to the mind. The first thing, therefore, that God does when He makes anyone a new creature in Christ is to send light into his heart and show him that he is a guilty sinner. The material creation in Genesis began with "light," and so also does the spiritual creation. God "shines into our hearts" by the work of the Holy Spirit and then spiritual life begins (2 Cor. 4:6). Dim or indistinct views of sin are the origin of most of the errors, heresies and false doctrines of the present day. If a man does not realize the dangerous nature of his soul’s disease, you cannot wonder if he is content with false or imperfect remedies. I believe that one of the chief wants of the contemporary church has been, and is, clearer, fuller teaching about sin.

1. I will begin the subject by supplying some definition of sin. We are all, of course, familiar with the terms "sin" and "sinners." We talk frequently of "sin" being in the world and of men committing "sins." But what do we mean by these terms and phrases? Do we really know? I fear there is much mental confusion and haziness on this point. Let me try, as briefly as possible, to supply an answer.

"Sin," speaking generally, is, as the Ninth Article of our church declares, "the fault and corruption of the nature of every man that is naturally engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusts always against the spirit; and, therefore, in every person born into the world, it deserves God’s wrath and damnation." Sin is that vast moral disease which affects the whole human race, of every rank and class and name and nation and people and tongue, a disease from which there never was but one born of woman that was free. Need I say that One was Christ Jesus the Lord?

I say, furthermore, that "a sin," to speak more particularly, consists in doing, saying, thinking or imagining anything that is not in perfect conformity with the mind and law of God. "Sin," in short as the Scripture says, is "the transgression of the law" (1 John 3:4). The slightest outward or inward departure from absolute mathematical parallelism with God’s revealed will and character constitutes a sin, and at once makes us guilty in God’s sight.

Of course, I need not tell anyone who reads his Bible with attention that a man may break God’s law in heart and thought when there is no overt and visible act of wickedness. Our Lord has settled that point beyond dispute in the sermon on the mount (Matt. 5:21–28). Even a poet of our own has truly said, "A man may smile and smile, and be a villain."

Again, I need not tell a careful student of the New Testament, that there are sins of omission as well as commission, and that we sin, as our Prayer Book justly reminds us, by "leaving undone the things we ought to do," as really as by "doing the things we ought not to do." The solemn words of our Master in the Gospel of St. Matthew place this point also beyond dispute. It is there written: "Depart . . ., you cursed, into everlasting fire . . . for I was an hungry, and you gave Me no meat: I was thirsty, and you gave Me no drink" (Matt. 25:41, 42).

I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it and fancy himself innocent when he is guilty. I fail to see any scriptural warrant for the modern assertion that: "Sin is not sin to us until we discern it and are conscious of it." On the contrary, in the fourth and fifth chapters of that unduly neglected book, Leviticus, and in the fifteenth of Numbers, I find Israel distinctly taught that there were sins of ignorance which rendered people unclean and needed atonement (Lev. 4:1–35; 5:14–19; Num. 15:25–29). And I find our Lord expressly teaching that "the servant who knew not his master’s will and did it not," was not excused on account of his ignorance but was "beaten" or punished (Luke 12:48). We will do well to remember that, when we make our own miserably imperfect knowledge and consciousness the measure of our sinfulness, we are on very dangerous ground. A deeper study of Leviticus might do us much good.

2. Concerning the origin and source of this vast moral disease called "sin," I am afraid that the views of many professing Christians on this point are sadly defective and unsound. I dare not pass it by. Let us, then, have it fixed down in our minds that the sinfulness of man does not begin from without, but from within. It is not the result of bad training in early years. It is not picked up from bad companions and bad examples, as some weak Christians are too fond of saying. No! It is a family disease, which we all inherit from our first parents, Adam and Eve, and with which we are born. Created "in the image of God," innocent and righteous at first, our parents fell from original righteousness and became sinful and corrupt. And from that day to this all men and women are born in the image of fallen Adam and Eve and inherit a heart and nature inclined to evil. "By one man sin entered into the world." "That which is born of the flesh is flesh." "We are by nature children of wrath." "The carnal mind is enmity against God." "Out of the heart [naturally, as out of a fountain] proceed evil thoughts, adulteries" and the like (Rom. 5:12; John 3:6; Eph. 2:3; Rom. 8:7; Mark 7:21).

The fairest child, who has entered life this year and become the sunbeam of a family, is not, as his mother perhaps fondly calls him, a little "angel" or a little "innocent," but a little "sinner." Alas! As that infant boy or girl lies smiling and crowing in its cradle, that little creature carries in its heart the seeds of every kind of wickedness! Only watch it carefully, as it grows in stature and its mind develops, and you will soon detect in it an incessant tendency to that which is bad, and a backwardness to that which is good. You will see in it the buds and germs of deceit, evil temper, selfishness, self–will, obstinacy, greediness, envy, jealousy, passion, which, if indulged and let alone, will shoot up with painful rapidity. Who taught the child these things? Where did he learn them? The Bible alone can answer these questions! Of all the foolish things that parents say about their children there is none worse than the common saying: "My son has a good heart at the bottom. He is not what he ought to be, but he has fallen into bad hands. Public schools are bad places. The tutors neglect the boys. Yet he has a good heart at the bottom." The truth, unhappily, is diametrically the other way. The first cause of all sin lies in the natural corruption of the boy’s own heart, and not in public schools.

3. Concerning the extent of this vast moral disease called "sin," let us beware that we make no mistake. The only safe ground is that which is laid for us in Scripture. "Every imagination of the thoughts of his heart" is by nature "evil," and that "continually." "The heart is deceitful above all things, and desperately wicked" (Gen. 6:5; Jer. 17:9). Sin is a disease which pervades and runs through every part of our moral constitution and every faculty of our minds. The understanding, the affections, the reasoning powers, the will, are all more or less infected. Even the conscience is so blinded that it cannot be depended on as a sure guide, and is as likely to lead men wrong as right, unless it is enlightened by the Holy Spirit. In short, "from the sole of the foot even unto the head there is no soundness" about us (Isa. 1:6). The disease may be veiled under a thin covering of courtesy, politeness, good manners and outward decorum, but it lies deep down in the constitution.

I admit fully that man has many grand and noble faculties left about him, and that in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly "dead" and has no natural knowledge, or love, or fear of God. His best things are so interwoven and intermingled with corruption, that the contrast only brings out into sharper relief the truth and extent of the Fall. That one and the same creature should be in some things so high and in others so low; so great and yet so little; so noble and yet so mean; so grand in his conception and execution of material things and yet so groveling and debased in his affections; that he should be able to plan and erect buildings like those at Carnac and Luxor in Egypt and the Parthenon at Athens, and yet worship vile gods and goddesses and birds and beasts and creeping things; that he should be able to produce tragedies like those of Aeschylus and Sophocles, and histories like that of Thucydides, and yet be a slave to abominable vices like those described in the first chapter of the Epistle to the Romans—all this is a sore puzzle to those who sneer at "God’s Word written" and scoff at us as bibliolaters. But it is a knot that we can untie with the Bible in our hands. We can acknowledge that man has all the marks of a majestic temple about him, a temple in which God once dwelt, but a temple which is now in utter ruins, a temple in which a shattered window here, and a doorway there, and a column there, still give some faint idea of the magnificence of the original design, but a temple which from end to end has lost its glory and fallen from its high estate. And we say that nothing solves the complicated problem of man’s condition but the doctrine of original or birth–sin and the crushing effects of the Fall.

Let us remember, beside this, that every part of the world bears testimony to the fact that sin is the universal disease of all mankind. Search the globe from east to west and from pole to pole; search every nation of every climate in the four quarters of the earth; search every rank and class in our own country from the highest to the lowest—and under every circumstance and condition, the report will be always the same. The remotest islands in the Pacific Ocean, completely separate from Europe, Asia, Africa and America, beyond the reach alike of Oriental luxury and Western arts and literature, islands inhabited by people ignorant of books, money, steam and gunpowder, uncontaminated by the vices of modern civilization, these very islands have always been found, when first discovered, the abode of the vilest forms of lust, cruelty, deceit and superstition. If the inhabitants have known nothing else, they have always known how to sin! Everywhere the human heart is naturally "deceitful above all things, and desperately wicked" (Jer. 17:9). For my part, I know no stronger proof of the inspiration of Genesis and the Mosaic account of the origin of man, than the power, extent and universality of sin. Grant that mankind have all sprung from one pair and that this pair fell (as Genesis 3 tells us), and the state of human nature everywhere is easily accounted for. Deny it, as many do, and you are at once involved in inexplicable difficulties. In a word, the uniformity and universality of human corruption supply one of the most unanswerable instances of the enormous "difficulties of infidelity."

After all, I am convinced that the greatest proof of the extent and power of sin is the pertinacity with which it cleaves to man, even after he is converted and has become the subject of the Holy Spirit’s operations. To use the language of the ninth Article: "This infection of nature does remain—yes, even in them that are regenerate." So deeply planted are the roots of human corruption, that even after we are born again, renewed, washed, sanctified, justified and made living members of Christ, these roots remain alive in the bottom of our hearts and, like the leprosy in the walls of the house, we never get rid of them until the earthly house of this tabernacle is dissolved. Sin, no doubt, in the believer’s heart, has no longer dominion. It is checked, controlled, mortified and crucified by the expulsive power of the new principle of grace. The life of a believer is a life of victory and not of failure. But the very struggles which go on within his bosom, the fight that he finds it needful to fight daily, the watchful jealousy which he is obliged to exercise over his inner man, the contest between the flesh and the spirit, the inward "groanings" which no one knows but he who has experienced them—all, all testify to the same great truth, all show the enormous power and vitality of sin. Mighty indeed must that foe be who even when crucified is still alive! Happy is that believer who understands it and, while he rejoices in Christ Jesus, has no confidence in the flesh and, while he says, "Thanks be unto God who gives us the victory," never forgets to watch and pray lest he fall into temptation!

4. Concerning the guilt, vileness and offensiveness of sin in the sight of God, my words will be few. I say "few" advisedly. I do not think, in the nature of things, that mortal man can at all realize the exceeding sinfulness of sin in the sight of that holy and perfect One with whom we have to do. On the one hand, God is that eternal Being who "charges His angels with folly" and in whose sight the very "heavens are not clean." He is One who reads thoughts and motives as well as actions and requires "truth in the inward parts" (Job 4:18; 15:15; Ps. 51:6). We, on the other hand—poor blind creatures, here today and gone tomorrow, born in sin, surrounded by sinners, living in a constant atmosphere of weakness, infirmity and imperfection—can form none but the most inadequate conceptions of the hideousness of evil. We have no line to fathom it and no measure by which to gauge it. The blind man can see no difference between a masterpiece of Titian or Raphael and the queen’s head on a village signboard. The deaf man cannot distinguish between a penny whistle and a cathedral organ. The very animals whose smell is most offensive to us have no idea that they are offensive and are not offensive to one another. Fallen men and women, I believe, can have no just idea what a vile thing sin is in the sight of that God whose handiwork is absolutely perfect—perfect whether we look through telescope or microscope; perfect in the formation of a mighty planet like Jupiter, with his satellites, keeping time to a second as he rolls round the sun; perfect in the formation of the smallest insect that crawls over a foot of ground. But let us nevertheless settle it firmly in our minds that sin is "the abominable thing that God hates"; that God "is of purer eyes than to behold iniquity, and cannot look upon that which is evil"; that the least transgression of God’s law makes us "guilty of all"; that "the soul that sins shall die"; that "the wages of sin is death"; that God will "judge the secrets of men"; that there is a worm that never dies and a fire that is not quenched; that "the wicked shall be turned into hell" and "shall go away into everlasting punishment"; and that "nothing that defiles shall in any wise enter" heaven (Jer. 44:4; Hab. 1:13; James 2:10; Ezek. 18:4; Rom. 6:23; Rom. 2:16; Mark 9:44; Ps. 9:17; Matt. 25:46; Rev. 21:27). These are indeed tremendous words, when we consider that they are written in the book of a most merciful God!

No proof of the fullness of sin, after all, is so overwhelming and unanswerable as the cross and passion of our Lord Jesus Christ and the whole doctrine of His substitution and atonement. Terribly black must that guilt be for which nothing but the blood of the Son of God could make satisfaction. Heavy must that weight of human sin be which made Jesus groan and sweat drops of blood in agony at Gethsemane and cry at Golgotha, "My God, My God, why have You forsaken Me?" (Matt. 27:46). Nothing, I am convinced, will astonish us so much, when we awake in the resurrection day, as the view we will have of sin and the retrospect we will take of our own countless shortcomings and defects. Never until the hour when Christ comes the second time will we fully realize the "sinfulness of sin." Well might George Whitefield say, "The anthem in heaven will be: What has God wrought!"

5. One point only remains to be considered on the subject of sin, which I dare not pass over. That point is its deceitfulness. It is a point of most serious importance and I venture to think it does not receive the attention which it deserves. You may see this deceitfulness in the wonderful proneness of men to regard sin as less sinful and dangerous than it is in the sight of God and in their readiness to extenuate it, make excuses for it and minimize its guilt. "It is but a little one! God is merciful! God is not extreme to mark what is done amiss! We mean well! One cannot be so particular! Where is the mighty harm? We only do as others!" Who is not familiar with this kind of language? You may see it in the long string of smooth words and phrases which men have coined in order to designate things which God calls downright wicked and ruinous to the soul. What do such expressions as "fast," "gay," "wild," "unsteady," "thoughtless," "loose" mean? They show that men try to cheat themselves into the belief that sin is not quite so sinful as God says it is, and that they are not so bad as they really are. You may see it in the tendency even of believers to indulge their children in questionable practices, and to blind their own eyes to the inevitable result of the love of money, of tampering with temptation and sanctioning a low standard of family religion. I fear we do not sufficiently realize the extreme subtlety of our soul’s disease. We are too apt to forget that temptation to sin will rarely present itself to us in its true colors, saying, "I am your deadly enemy and I want to ruin you forever in hell." Oh, no! Sin comes to us, like Judas, with a kiss, and like Joab, with an outstretched hand and flattering words. The forbidden fruit seemed good and desirable to Eve, yet it cast her out of Eden. The walking idly on his palace roof seemed harmless enough to David, yet it ended in adultery and murder. Sin rarely seems sin at its first beginnings. Let us then watch and pray, lest we fall into temptation. We may give wickedness smooth names, but we cannot alter its nature and character in the sight of God. Let us remember St. Paul’s words: "Exhort one another daily . . . lest any be hardened through the deceitfulness of sin" (Heb. 3:13). It is a wise prayer in our Litany: "From the deceits of the world, the flesh and the devil, good Lord, deliver us."

And now, before I go further, let me briefly mention two thoughts which appear to me to rise with irresistible force out of the subject.

On the one hand, I ask my readers to observe what deep reasons we all have for humiliation and self–abasement. Let us sit down before the picture of sin displayed to us in the Bible and consider what guilty, vile, corrupt creatures we all are in the sight of God. What need we all have of that entire change of heart called regeneration, new birth or conversion! What a mass of infirmity and imperfection cleaves to the very best of us at our very best! What a solemn thought it is that "without holiness no man shall see the Lord"! (Heb. 12:14). What cause we have to cry with the tax-collector every night in our lives when we think of our sins of omission as well as commission, "God be merciful to me a sinner!" (Luke 18:13). How admirably suited are the general and communion confessions of the Prayer Book to the actual condition of all professing Christians! How well that language suits God’s children which the Prayer Book puts in the mouth of every churchman before he goes up to the communion table: "The remembrance of our misdoings is grievous unto us; the burden is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; for Your Son our Lord Jesus Christ’s sake, forgive us all that is past." How true it is that the holiest saint is in himself a miserable sinner and a debtor to mercy and grace to the last moment of his existence!

With my whole heart I subscribe to that passage in Hooker’s sermon on "Justification," which begins: "Let the holiest and best things we do be considered. We are never better affected unto God than when we pray; yet when we pray, how are our affections many times distracted! How little reverence do we show unto the grand majesty of God unto whom we speak! How little remorse of our own miseries! How little taste of the sweet influence of His tender mercies do we feel! Are we not as unwilling many times to begin, and as glad to make an end, as if in saying, ‘Call upon Me,’ He had set us a very burdensome task? It may seem somewhat extreme, which I will speak; therefore, let every one judge of it, even as his own heart shall tell him, and not otherwise; I will but only make a demand! If God should yield unto us, not as unto Abraham—if fifty, forty, thirty, twenty, yes, or if ten good persons could be found in a city, for their sakes this city should not be destroyed but, and if He should make us an offer thus large: ‘Search all the generations of men since the Fall of our father Adam, find one man that has done one action which has passed from him pure, without any stain or blemish at all, and for that one man’s only action neither man nor angel should feel the torments which are prepared for both,’ do you think that this ransom to deliver men and angels could be found to be among the sons of men? The best things which we do have somewhat in them to be pardoned." *

I am persuaded that the more light we have, the more we see our own sinfulness; the nearer we get to heaven, the more we are clothed with humility. In every age of the church you will find it true, if you will study biographies, that the most eminent saints—men like Bradford, Rutherford and Mc'Cheyne—have always been the humblest men.

On the other hand, I ask my readers to observe how deeply thankful we ought to be for the glorious gospel of the grace of God. There is a remedy revealed for man’s need, as wide and broad and deep as man’s disease. We need not be afraid to look at sin and study its nature, origin, power, extent and vileness, if we only look at the same time at the almighty medicine provided for us in the salvation that is in Jesus Christ. Though sin has abounded, grace has much more abounded. Yes: in the everlasting covenant of redemption, to which Father, Son and Holy Spirit are parties; in the Mediator of that covenant, Jesus Christ the righteous, perfect God and perfect Man in one Person; in the work that He did by dying for our sins and rising again for our justification; in the offices that He fills as our Priest, Substitute, Physician, Shepherd and Advocate; in the precious blood He shed which can cleanse from all sin; in the everlasting righteousness that He brought in; in the perpetual intercession that He carries on as our Representative at God’s right hand; in His power to save to the uttermost the chief of sinners, His willingness to receive and pardon the vilest, His readiness to bear with the weakest; in the grace of the Holy Spirit which He plants in the hearts of all His people, renewing, sanctifying and causing old things to pass away and all things to become new—in all this (and oh, what a brief sketch it is!)—in all this, I say, there is a full, perfect and complete medicine for the hideous disease of sin. No wonder that old Flavel ends many a chapter of his admirable Fountain of Life with the touching words: "Blessed be God for Jesus Christ."

In bringing this mighty subject to a close, I feel that I have only touched the surface of it. It is one which cannot be thoroughly handled in a message like this. He who would see it treated fully and exhaustively must turn to such masters of experimental theology as Owen and Burgess and Manton and Charnock and the other giants of the Puritan school. On subjects like this there are no writers to be compared to the Puritans. It only remains for me to point out some practical uses to which the whole doctrine of sin may be profitably turned in the present day.

a. I say, then, in the first place, that a scriptural view of sin is one of the best antidotes to that vague, dim, misty, hazy kind of theology which is so painfully current in the present age. It is vain to shut our eyes to the fact that there is a vast quantity of so–called Christianity nowadays which you cannot declare positively unsound, but which, nevertheless, is not full measure, good weight and sixteen ounces to the pound. It is a Christianity in which there is undeniably "something about Christ and something about grace and something about faith and something about repentance and something about holiness," but it is not the real "thing as it is" in the Bible. Things are out of place and out of proportion. As old Latimer would have said, it is a kind of "mingle–mangle," and does no good. It neither exercises influence on daily conduct, nor comforts in life, nor gives peace in death; and those who hold it often awake too late to find that they have got nothing solid under their feet. Now I believe the likeliest way to cure and mend this defective kind of religion is to bring forward more prominently the old scriptural truth about the sinfulness of sin. People will never set their faces decidedly towards heaven and live like pilgrims until they really feel that they are in danger of hell. Let us all try to revive the old teaching about sin in nurseries, in schools, in training colleges, in universities. Let us not forget that "the law is good if we use it lawfully" and that "by the law is the knowledge of sin" (1 Tim. 1:8; Rom. 3:20; 7:7). Let us bring the law to the front and press it on men’s attention. Let us expound and beat out the Ten Commandments and show the length and breadth and depth and height of their requirements. This is the way of our Lord in the sermon on the mount. We cannot do better than follow His plan. We may depend upon it, men will never come to Jesus and stay with Jesus and live for Jesus unless they really know why they are to come and what is their need. Those whom the Spirit draws to Jesus are those whom the Spirit has convinced of sin. Without thorough conviction of sin, men may seem to come to Jesus and follow Him for a season; but they will soon fall away and return to the world.

b. In the next place, a scriptural view of sin is one of the best antidotes to the extravagantly broad and liberal theology which is so much in vogue at the present time. The tendency of modern thought is to reject dogmas, creeds and every kind of bounds in religion. It is thought grand and wise to condemn no opinion whatever, and to pronounce all earnest and clever teachers to be trustworthy, however heterogeneous and mutually destructive their opinions may be. Everything, forsooth, is true and nothing is false! Everybody is right and nobody is wrong! Everybody is likely to be saved and nobody is to be lost! The atonement and substitution of Christ, the personality of the devil, the miraculous element in Scripture, the reality and eternity of future punishment, all these mighty foundation–stones are coolly tossed overboard, like lumber, in order to lighten the ship of Christianity and enable it to keep pace with modern science. Stand up for these great verities, and you are called narrow, illiberal, old–fashioned and a theological fossil! Quote a text, and you are told that all truth is not confined to the pages of an ancient Jewish book, and that free inquiry has found out many things since the book was completed! Now, I know nothing so likely to counteract this modern plague as constant clear statements about the nature, reality, vileness, power and guilt of sin. We must charge home into the consciences of these men of broad views and demand a plain answer to some plain questions. We must ask them to lay their hands on their hearts and tell us whether their favorite opinions comfort them in the day of sickness, in the hour of death, by the bedside of dying parents, by the grave of a beloved wife or child. We must ask them whether a vague earnestness, without definite doctrine, gives them peace at seasons like these. We must challenge them to tell us whether they do not sometimes feel a gnawing "something" within, which all the free inquiry and philosophy and science in the world cannot satisfy. And then we must tell them that this gnawing "something" is the sense of sin, guilt and corruption, which they are leaving out in their calculations. And, above all, we must tell them that nothing will ever make them feel rest but submission to the old doctrines of man’s ruin and Christ’s redemption and simple childlike faith in Jesus.

c. Furthermore, a right view of sin works as an antidote to a ceremonial and formal kind of Christianity which has carried away so many in its wake. Unenlightened minds may find such a view of religion attractive in a certain sense, yet I cannot see how a sensuous and formal religion can thoroughly satisfy the Christian. A little child is easily quieted and amused with playthings, toys and dolls, as long as he isn’t hungry. Let him feel the cravings of nature within, and you will discover quickly that only food can nourish him and satisfy his hunger. Likewise, a man’s soul will not find satisfaction in music and flowers and candles and incense and banners and processions and beautiful vestments and confessionals and humanly contrived ceremonies. He may amuse himself with such, but let his soul awaken and rise from the dead, and he will not rest content with these things. They will seem to him mere solemn triflings and a waste of time. Let him see the scope of his sin, and he will also see his need for his Savior. He hungers and thirsts, and nothing will satisfy him but the bread of life. The prominence of this form of formal and sensuous Christianity, I dare to say, would not exist if Christians were taught more often in fullness the nature, vileness and sinfulness of sin.

d. A right view of sin is one of the best antidotes to the overstrained theories of perfection of which we hear so much in these times. If those who press on us perfection mean nothing more than an all–round consistency and a careful attention to all the graces which make up the Christian character, reason would that we should not only bear with them, but agree with them entirely. By all means, let us aim high. But if men really mean to tell us that here in this world a believer can attain to entire freedom from sin, live for years in unbroken and uninterrupted communion with God, and feel for months together not so much as one evil thought, I must honestly say that such an opinion appears to me very unscriptural. I go even further. I say that the opinion is very dangerous to him that holds it, and very likely to depress, discourage and keep back inquirers after salvation. I cannot find the slightest warrant in God’s Word for expecting such perfection as this while we are in the body. I believe the words of our fifteenth Article are strictly true: that "Christ alone is without sin; and that all we, the rest, though baptized and born again in Christ, offend in many things; and if we say that we have no sin, we deceive ourselves, and the truth is not in us." To use the language of our first homily, "There be imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind and power; we do not fear God so much as we ought to do; we do not pray to God but with many and great imperfections. We give, forgive, believe, live and hope imperfectly; we speak, think and do imperfectly; we fight against the devil, the world and the flesh imperfectly. Let us, therefore, not be ashamed to confess plainly our state of imperfection." Once more I repeat what I have said: the best preservative against this temporary delusion about perfection which clouds some minds—for such I hope I may call it—is a clear, full, distinct understanding of the nature, sinfulness and deceitfulness of sin.

e. In the last place, a scriptural view of sin will prove an admirable antidote to the low views of personal holiness, which are so painfully prevalent in these last days of the church. This is a very painful and delicate subject, I know, but I dare not turn away from it. It has long been my sorrowful conviction that the standard of daily life among professing Christians in this country has been gradually falling. I am afraid that Christ–like charity, kindness, good temper, unselfishness, meekness, gentleness, good nature, self–denial, zeal to do good and separation from the world are far less appreciated than they ought to be and than they used to be in the days of our fathers.

Into the causes of this state of things I cannot pretend to enter fully and can only suggest conjectures for consideration. It may be that a certain profession of religion has become so fashionable and comparatively easy in the present age that the streams which were once narrow and deep have become wide and shallow, and what we have gained in outward show we have lost in quality. It may be that our contemporary affluence and comfortable lifestyles have insensibly introduced a plague of worldliness and self–indulgence and a love of ease. What were once called luxuries are now comforts and necessities, and self–denial and "enduring hardness" are consequently little known. It may be that the enormous amount of controversy which marks this age has insensibly dried up our spiritual life. We have too often been content with zeal for orthodoxy and have neglected the sober realities of daily practical godliness. Be the causes what they may, I must declare my own belief that the result remains. There has been of late years a lower standard of personal holiness among believers than there used to be in the days of our fathers. The whole result is that the Spirit is grieved and the matter calls for much humiliation and searching of heart.

As to the best remedy for the state of things I have mentioned, I will venture to give an opinion. Other schools of thought in the churches must judge for themselves. The cure for evangelical churchmen, I am convinced, is to be found in a clearer apprehension of the nature and sinfulness of sin. We need not go back to Egypt and borrow semi–Roman "Catholic" practices in order to revive our spiritual life. We need not restore the confessional, or return to monasticism or asceticism. Nothing of the kind! We must simply repent and do our first works. We must return to first principles. We must go back to "the old paths." We must sit down humbly in the presence of God, look the whole subject in the face, examine clearly what the Lord Jesus calls sin, and what the Lord Jesus calls doing His will. We must then try to realize that it is terribly possible to live a careless, easy–going, half–worldly life, and yet at the same time to maintain evangelical principles and call ourselves evangelical people! Once we see that sin is far viler and far nearer to us and sticks more closely to us than we supposed, we will be led, I trust and believe, to get nearer to Christ. Once drawn nearer to Christ, we will drink more deeply out of His fullness and learn more thoroughly to "live the life of faith" in Him, as St. Paul did. Once taught to live the life of faith in Jesus, and abiding in Him, we will bear more fruit, will find ourselves more strong for duty, more patient in trial, more watchful over our poor weak hearts, and more like our Master in all our little daily ways. Just in proportion as we realize how much Christ has done for us, will we labor to do much for Christ. Much forgiven, we will love much. In short, as the apostle says, "With open face beholding as in a glass the glory of the Lord, we are changed into the same image . . . even as by the Spirit of the Lord" (2 Cor. 3:18).

Whatever some may please to think or say, there can be no doubt that an increased feeling about holiness is one of the signs of the times. Conferences for the promotion of "spiritual life" are becoming common in the present day. The subject of "spiritual life" finds a place on congress platforms almost every year. It has awakened an amount of interest and general attention throughout the land for which we ought to be thankful. Any movement, based on sound principles, which helps to deepen our spiritual life and increase our personal holiness will be a real blessing to the Church of England. It will do much to draw us together and heal our unhappy divisions. It may bring down some fresh outpouring of the grace of the Spirit and be "life from the dead" in these later times. But sure I am, as I said in the beginning, we must begin low, if we would build high. I am convinced that the first step towards attaining a higher standard of holiness is to realize more fully the amazing sinfulness of sin.

SANCTIFICATION

"Sanctify them through Your truth." (John 17:17).

"This is the will of God, even your sanctification." (1 Thess. 4:3).

The subject of sanctification is one which many, I fear, dislike exceedingly. Some even turn from it with scorn and disdain. The very last thing they would like is to be a "saint" or a "sanctified" man. Yet the subject does not deserve to be treated in this way. It is not an enemy, but a friend.

It is a subject of the utmost importance to our souls. If the Bible is true, it is certain that unless we are "sanctified," we shall not be saved. There are three things which, according to the Bible, are absolutely necessary to the salvation of every man and woman in Christendom. These three are justification, regeneration and sanctification. All three meet in every child of God: he is both born again and justified and sanctified. He who lacks any one of these three things is not a true Christian in the sight of God and, dying in that condition, will not be found in heaven and glorified in the last day.

It is a subject which is peculiarly seasonable in the present day. Strange doctrines have risen up of late upon the whole subject of sanctification. Some appear to confound it with justification. Others fritter it away to nothing, under the presence of zeal for free grace, and practically neglect it altogether. Others are so much afraid of "works" being made a part of justification that they can hardly find any place at all for "works" in their religion. Others set up a wrong standard of sanctification before their eyes and, failing to attain it, waste their lives in repeated secessions from church to church, chapel to chapel and sect to sect, in the vain hope that they will find what they want. In a day like this, a calm examination of the subject, as a great leading doctrine of the gospel, may be of great use to our souls.

Now let us consider the true nature of sanctification, its visible marks, and how it is compared to and contrasted with justification.

If, unhappily, the reader is one of those who cares for nothing but this world, and makes no profession of religion, I cannot expect him to take much interest in what I am writing. You will probably think it an affair of "words and names" and nice questions, about which it matters nothing what you hold and believe. But if you are a thoughtful, reasonable, sensible Christian, I venture to say that you will find it worthwhile to have some clear ideas about sanctification.

1. The nature of sanctification

Sanctification is that inward spiritual work which the Lord Jesus Christ works in a man by the Holy Spirit, when He calls him to be a true believer. He not only washes him from his sins in His own blood, but He also separates him from his natural love of sin and the world, puts a new principle in his heart and makes him practically godly in life. The instrument by which the Spirit effects this work is generally the Word of God, though He sometimes uses afflictions and providential visitations "without the Word" (1 Peter 3:1). The subject of this work of Christ by His Spirit is called in Scripture a "sanctified" man. *

He who supposes that Jesus Christ only lived and died and rose again in order to provide justification and forgiveness of sins for His people has yet much to learn. Whether he knows it or not, he is dishonoring our blessed Lord and making Him only a half Savior. The Lord Jesus has undertaken everything that His people’s souls require: not only to deliver them from the guilt of their sins by His atoning death, but from the dominion of their sins, by placing in their hearts the Holy Spirit; not only to justify them, but also to sanctify them. He is, thus, not only their "righteousness," but their "sanctification" (1 Cor. 1:30). Let us hear what the Bible says: "For their sakes I sanctify Myself, that they also might be sanctified." "Christ loved the church, and gave Himself for it; that He might sanctify and cleanse it." "Christ . . . gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." "Christ . . . bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness." Christ "has . . . reconciled [you] in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight" (John 17:19; Eph. 5:25, 26; Titus 2:14; 1 Peter 2:24; Col. 1:22). Let the meaning of these five texts be carefully considered. If words mean anything, they teach that Christ undertakes the sanctification, no less than the justification, of His believing people. Both are alike provided for in that "everlasting covenant ordered in all things and sure," of which the Mediator is Christ. In fact, Christ in one place is called "He who sanctifies," and His people "they who are sanctified" (Heb. 2:11).

The subject before us is of such deep and vast importance that it requires fencing, guarding, clearing up and marking out on every side. A doctrine which is needful to salvation can never be too sharply developed or brought too fully into light. To clear away the confusion between doctrines and doctrines, which is so unhappily common among Christians, and to map out the precise relation between truths and truths in religion is one way to attain accuracy in our theology. I shall therefore not hesitate to lay before my readers a series of connected propositions or statements, drawn from Scripture, which I think will be found useful in defining the exact nature of sanctification. Each proposition would admit of being expanded and handled more fully, and all of them deserve private thought and consideration. Some of them may be disputed and contradicted; but I doubt whether any of them can be overthrown or proved untrue. I only ask for them a fair and impartial hearing.

1. Sanctification is the invariable result of that vital union with Christ which true faith gives to a Christian. "He who abides in Me, and I in him, the same brings forth much fruit" (John 15:5). The branch which bears no fruit is no living branch of the vine. The union with Christ which produces no effect on heart and life is a mere formal union, which is worthless before God. The faith which has not a sanctifying influence on the character is no better than the faith of devils. It is a "dead faith, because it is alone." It is not the gift of God. It is not the faith of God’s elect. In short, where there is no sanctification of life, there is no real faith in Christ. True faith works by love. It constrains a man to live unto the Lord from a deep sense of gratitude for redemption. It makes him feel that he can never do too much for Him that died for him. Being much forgiven, he loves much. He whom the blood cleanses walks in the light. He who has real lively hope in Christ purifies himself even as He is pure (James 2:17–20; Titus 1:1; Gal. 5:6; 1 John 1:7; 3:3).

2. Sanctification is the outcome and inseparable consequence of regeneration. He who is born again and made a new creature receives a new nature and a new principle and always lives a new life. A regeneration, which a man can have and yet live carelessly in sin or worldliness, is a regeneration invented by uninspired theologians, but never mentioned in Scripture. On the contrary, St. John expressly says that "He who is born of God does not commit sin," "does righteousness," "loves the brethren," "keeps himself" and "overcomes the world" (1 John 2:29; 3:9–14; 5:4–18). Simply put, the lack of sanctification is a sign of non–regeneration. Where there is no holy life, there has been no holy birth. This is a hard saying, but a Biblical truth; whomever is born of God, it is written, "cannot sin, because he is born of God" (1 John 3:9).

3. Sanctification is the only certain evidence of that indwelling of the Holy Spirit which is essential to salvation. "If any man have not the Spirit of Christ, he is none of His" (Rom. 8:9). The Spirit never lies dormant and idle within the soul: He always makes His presence known by the fruit He causes to be borne in heart, character and life. "The fruit of the Spirit," says St. Paul, "is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance" and such like (Gal. 5:22). Where these things are to be found, there is the Spirit; where these things are wanting, men are dead before God. The Spirit is compared to the wind; and, like the wind, He cannot be seen by our bodily eyes. But, just as we know there is a wind by the effect it produces on waves and trees and smoke, so we may know the Spirit is in a man by the effects He produces in the man’s conduct. It is nonsense to suppose that we have the Spirit if we do not also "walk in the Spirit" (Gal. 5:25). We may depend on it as a positive certainty that, where there is no holy living, there is no Holy Spirit. The seal that the Spirit stamps on Christ’s people is sanctification. As many as are actually "led by the Spirit of God, they," and they only, "are the sons of God" (Rom. 8:14).

4. Sanctification is the only sure mark of God’s election. The names and number of the elect are a secret thing, no doubt, which God has wisely kept in His own power and not revealed to man. It is not given to us in this world to study the pages of the book of life and see if our names are there. But if there is one thing clearly and plainly laid down about election, it is this—that elect men and women may be known and distinguished by holy lives. It is expressly written that they are "elect through sanctification," "chosen to salvation through sanctification," "predestinated to be conformed to the image of God’s Son," and "chosen in Christ before the foundation of the world that they should be holy." Hence, when St. Paul saw the working "faith" and laboring "love" and patient "hope" of the Thessalonian believers, he said, "I know your election of God" (1 Peter 1:2; 2 Thess. 2:13; Rom. 8:29; Eph. 1:4; 1 Thess. 1:3, 4). He who boasts of being one of God’s elect, while he is willfully and habitually living in sin, is only deceiving himself and talking wicked blasphemy. Of course, it is hard to know what people really are; and many who make a fair show outwardly in religion may turn out at last to be rotten–hearted hypocrites. But where there is not, at least, some appearance of sanctification, we may be quite certain there is no election. The church catechism correctly and wisely teaches that the Holy Spirit "sanctifies all the elect people of God."

5. Sanctification is a reality that will always be seen. Like the great Head of the church, from whom it springs, it "cannot be hid." "Every tree is known by his own fruit" (Luke 6:44). A truly sanctified person may be so clothed with humility that he can see in himself nothing but infirmity and defects. Like Moses, when he came down from the mount, he may not be conscious that his face shines. Like the righteous, in the mighty parable of the sheep and the goats, he may not see that he has done anything worthy of his Master’s notice and commendation: "When saw we You an hungry, and fed You?" (Matt. 25:37). But whether he sees it himself or not, others will always see in him a tone and taste and character and habit of life unlike that of other men. The very idea of a man being "sanctified" while no holiness can be seen in his life is flat nonsense and a misuse of words. Light may be very dim; but if there is only a spark in a dark room, it will be seen. Life may be very feeble; but if the pulse only beats a little, it will be felt. It is just the same with a sanctified man: his sanctification will be something felt and seen, though he himself may not understand it. A "saint," in whom nothing can be seen but worldliness or sin, is a kind of monster not recognized in the Bible!

6. Sanctification is a reality for which every believer is responsible. In saying this I would not be mistaken. I hold as strongly as anyone that every man on earth is accountable to God and that all the lost will be speechless and without excuse at the last day. Every man has power to "lose his own soul" (Matt. 26:26). But, while I hold this, I maintain that believers are eminently and peculiarly responsible and under a special obligation to live holy lives. They are not as others, dead and blind and unrenewed; they are alive unto God and have light and knowledge and a new principle within them. Whose fault is it, if they are not holy, but their own? On whom can they throw the blame, if they are not sanctified, but themselves? God, who has given them grace and a new heart and a new nature, has deprived them of all excuse if they do not live for His praise. This is a point which is far too much forgotten. A man who professes to be a true Christian, while he sits still, content with a very low degree of sanctification (if indeed he has any at all), and coolly tells you he "can do nothing," is a very pitiable sight and a very ignorant man. Against this delusion let us watch and be on our guard. The Word of God always addresses its precepts to believers as accountable and responsible beings. If the Savior of sinners gives us renewing grace and calls us by His Spirit, we may be sure that He expects us to use our grace and not to go to sleep. It is forgetfulness of this which causes many believers to "grieve the Holy Spirit" and makes them very useless and uncomfortable Christians.

7. Sanctification is a thing which admits of growth and degrees. A man may climb from one step to another in holiness and be far more sanctified at one period of his life than another. More pardoned and more justified than he is when he first believes he cannot be, though he may feel it more. More sanctified he certainly may be, because every grace in his new character may be strengthened, enlarged and deepened. This is the evident meaning of our Lord’s last prayer for His disciples when He used the words, "Sanctify them," and of St. Paul’s prayer for the Thessalonians: "The very God of peace sanctify you" (John 17:17; 1 Thess. 5:23). In both cases the expression plainly implies the possibility of increased sanctification, while such an expression as "justify them" is never once in Scripture applied to a believer, because he cannot be more justified than he is. I can find no warrant in Scripture for the doctrine of "imputed sanctification." It is a doctrine which confuses differing principles and leads to evil consequences. confuse things that differ and to lead to very evil consequences. Not least, it is a doctrine which is flatly contradicted by the experience of all the most eminent Christians. If there is any point on which God’s holiest saints agree, it is this: that they see more and know more and feel more and do more and repent more and believe more as they get on in spiritual life, and in proportion to the closeness of their walk with God. In short, they "grow in grace," as St. Peter exhorts believers to do; and "abound more and more," according to the words of St. Paul (2 Peter 3:18; 1 Thess. 4:1).

8. Sanctification depends greatly on a diligent use of scriptural means. The "means of grace" are such as Bible reading, private prayer, and regularly worshiping God in Church, wherein one hears the Word taught and participates in the Lord’s Supper. I lay it down as a simple matter of fact that no one who is careless about such things must ever expect to make much progress in sanctification. I can find no record of any eminent saint who ever neglected them. They are appointed channels through which the Holy Spirit conveys fresh supplies of grace to the soul and strengthens the work which He has begun in the inward man. Let men call this legal doctrine if they please, but I will never shrink from declaring my belief that there are no "spiritual gains without pains." Our God is a God who works by means, and He will never bless the soul of that man who pretends to be so high and spiritual that he can get on without them.

9. Sanctification is a thing which does not prevent a man having a great deal of inward spiritual conflict. By conflict I mean a struggle within the heart between the old nature and the new, the flesh and the spirit, which are to be found together in every believer (Gal. 5:17). A deep sense of that struggle, and a vast amount of mental discomfort from it, are no proof that a man is not sanctified. No, rather, I believe, they are healthy symptoms of our condition and prove that we are not dead, but alive. A true Christian is one who has not only peace of conscience, but war within. He may be known by his warfare as well as by his peace. In saying this, I do not forget that I am contradicting the views of some well–meaning Christians who hold the doctrine called "sinless perfection." I cannot help that. I believe that what I say is confirmed by the language of St. Paul in the seventh chapter of Romans. That chapter I commend to the careful study of all my readers. I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, "I delight in the law of God after the inward man" (Rom. 7:22). I believe, furthermore, that what I say is proved by the experience of all the most eminent servants of Christ that have ever lived. The full proof is to be seen in their journals, their autobiographies and their lives. Believing all this, I shall never hesitate to tell people that inward conflict is no proof that a man is not holy, and that they must not think they are not sanctified because they do not feel entirely free from inward struggle. Such freedom we shall doubtless have in heaven, but we shall never enjoy it in this world. The heart of the best Christian, even at his best, is a field occupied by two rival camps, and the "company of two armies" (Song 6:13). Let the words of the thirteenth and fifteenth Articles be well considered by all churchmen: "The infection of nature does remain in them that are regenerated. Although baptized and born again in Christ, we offend in many things; and if we say that we have no sin, we deceive ourselves, and the truth is not in us." *

10. Sanctification is a thing which cannot justify a man, and yet it pleases God. The holiest actions of the holiest saint that ever lived are all more or less full of defects and imperfections. They are either wrong in their motive or defective in their performance and in themselves are nothing better than "splendid sins," deserving God’s wrath and condemnation. To suppose that such actions can stand the severity of God’s judgment, atone for sin and merit heaven is simply absurd. "By the deeds of the law shall no flesh be justified." "We conclude that a man is justified by faith without the deeds of the law" (Rom. 3:20–28). The only righteousness in which we can appear before God is the righteousness of another—even the perfect righteousness of our Substitute and Representative, Jesus Christ the Lord. His work, and not our work, is our only title to heaven. This is a truth which we should be ready to die to maintain. For all this, however, the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. "With such sacrifices God is well pleased" (Heb. 13:16). "Obey your parents . . . for this is well pleasing unto the Lord" (Col. 3:20). "We . . . do those things that are pleasing in His sight" (1 John 3:22). Let this never be forgotten, for it is a very comfortable doctrine. Just as a parent is pleased with the efforts of his little child to please him, though it be only by picking a daisy or walking across a room, so is our Father in heaven pleased with the poor performances of His believing children. He looks at the motive, principle and intention of their actions and not merely at their quantity and quality. He regards them as members of His own dear Son, and for His sake, wherever there is a single eye, He is well pleased. Those churchmen who dispute this would do well to study the twelfth Article of the Church of England.

11. Sanctification is a thing which will be found absolutely necessary as a witness to our character in the great Day of Judgment. It will be utterly useless to plead that we believed in Christ unless our faith has had some sanctifying effect and been seen in our lives. Evidence, evidence, evidence will be the one thing wanted when the great white throne is set, when the books are opened, when the graves give up their tenants, when the dead are arraigned before the bar of God. Without some evidence that our faith in Christ was real and genuine, we shall only rise again to be condemned. I can find no evidence that will be admitted in that day, except sanctification. The question will not be how we talked and what we professed, but how we lived and what we did. Let no man deceive himself on this point. If anything is certain about the future, it is certain that there will be a judgment; and if anything is certain about judgment, it is certain that men’s "works" and "doings" will be considered and examined in it (John 5:29; 2 Cor. 5:10; Rev. 20:13). He who supposes works are of no importance because they cannot justify us is a very ignorant Christian. Unless he opens his eyes, he will find to his cost that if he comes to the bar of God without some evidence of grace, he had better never have been born.

12. Sanctification, in the last place, is absolutely necessary in order to train and prepare us for heaven. Most men hope to go to heaven when they die; but few, it may be feared, take the trouble to consider whether they would enjoy heaven if they got there. Heaven is essentially a holy place; its inhabitants are all holy; its occupations are all holy. To be really happy in heaven, it is clear and plain that we must be somewhat trained and made ready for heaven while we are on earth. The notion of a purgatory after death, which shall turn sinners into saints, is a lying invention of man and is nowhere taught in the Bible. We must be saints before we die if we are to be saints afterwards in glory. The favorite idea of many, that dying men need nothing except absolution and forgiveness of sins to fit them for their great change, is a profound delusion. We need the work of the Holy Spirit as well as the work of Christ; we need renewal of the heart as well as the atoning blood; we need to be sanctified as well as to be justified. It is common to hear people saying on their deathbeds, "I only want the Lord to forgive me my sins, and take me to rest." But those who say such things forget that the rest of heaven would be utterly useless if we had no heart to enjoy it! What could an unsanctified man do in heaven, if by any chance he got there? Let that question be fairly looked in the face and fairly answered. No man can possibly be happy in a place where he is not in his element and where all around him is not congenial to his tastes, habits and character. When an eagle is happy in an iron cage, when a sheep is happy in the water, when an owl is happy in the blaze of noonday sun, when a fish is happy on the dry land—then, and not until then, will I admit that the unsanctified man could be happy in heaven. *

2. The visible evidence of sanctification

What are the visible marks of a sanctified man? What may we expect to see in him? This is a very wide and difficult department of our subject. It is wide because it necessitates the mention of many details which cannot be handled fully in the limits of a message like this. It is difficult because it cannot possibly be treated without giving offense. But truth should be spoken despite risk, and truth of this great magnitude should especially be spoken in our present day.

1. True sanctification then does not consist in mere talk about religion. This is a point which ought never to be forgotten. The vast increase of education and preaching in these latter days makes it absolutely necessary to raise a warning voice. People hear so much of gospel truth that they contract an unholy familiarity with its words and phrases and sometimes talk so fluently about its doctrines that you might think them true Christians. In fact it is sickening and disgusting to hear the cool and flippant language which many pour out about "conversion," "the Savior," "the gospel," "finding peace," "free grace" and the like, while they are notoriously serving sin or living for the world. Can we doubt that such talk is abominable in God’s sight and is little better than cursing, swearing and taking God’s name in vain? The tongue is not the only member that Christ bids us give to His service. God does not want His people to be mere empty tubs, sounding brass and tinkling cymbals. We must be sanctified, not only "in word and in tongue, but in deed and truth" (1 John 3:18).

2. True sanctification does not consist in temporary religious feelings. This again is a point about which a warning is greatly needed. Mission services and revival meetings are attracting great attention in every part of the land and producing a great sensation. The Church of England seems to have taken a new lease of life and exhibits a new activity, and we ought to thank God for it. But these things have their attendant dangers as well as their advantages. Wherever wheat is sown, the devil is sure to sow tares. Many, it may be feared, appear moved and touched and roused under the preaching of the gospel, while in reality their hearts are not changed at all. A kind of animal excitement from the contagion of seeing others weeping, rejoicing or affected, is the true account of their case. Their wounds are only skin deep, and the peace they profess to feel is skin deep also. Like the stony–ground hearers, they receive the Word with joy (Matt. 13:20); but after a little they fall away, go back to the world and are harder and worse than before. Like Jonah’s gourd, they come up suddenly in a night and perish in a night. Let these things not be forgotten. Let us beware in this day of healing wounds slightly, and crying, "Peace, peace," when there is no peace. Let us urge on everyone who exhibits new interest in religion to be content with nothing short of the deep, solid, sanctifying work of the Holy Spirit. Reaction, after false religious excitement, is a most deadly disease of soul. When the devil is only temporarily cast out of a man in the heat of a revival, and by and by returns to his house, the last state becomes worse than the first. Better a thousand times begin more slowly, and then "continue in the Word" steadfastly, than begin in a hurry, without counting the cost, and by and by look back, with Lot’s wife, and return to the world. I declare I know no state of soul more dangerous than to imagine we are born again and sanctified by the Holy Spirit because we have picked up a few religious feelings.

3. True sanctification does not consist in outward formalism and external devoutness. This is an enormous delusion, but unhappily a very common one. Thousands appear to imagine that true holiness is to be seen in an excessive quantity of bodily religion—in constant attendance on church services, reception of the Lord’s Supper, and observance of fasts and saints’ days; in multiplied bowings and turnings and gestures and postures during public worship; in wearing peculiar dresses, and the use of pictures and crosses. I freely admit that some people take up these things from conscientious motives and actually believe that they help their souls. But I am afraid that in many cases this external religiousness is made a substitute for inward holiness; and I am quite certain that it falls utterly short of sanctification of heart. Above all, when I see that many followers of this outward, sensuous, and formal style of Christianity are absorbed in worldliness and plunge headlong into its pomps and vanities without shame, I feel that there is need of very plain speaking on the subject. There may be an immense amount of "bodily service," while there is not a jot of real sanctification.

4. Sanctification does not consist in retirement from our place in life and the renunciation of our social duties. In every age it has been a snare with many to take up this line in the pursuit of holiness. Hundreds of hermits have buried themselves in some wilderness, and thousands of men and women have shut themselves up within the walls of monasteries and convents, under the vain idea that by so doing they would escape sin and become eminently holy. They have forgotten that no bolts and bars can keep out the devil and that, wherever we go, we carry that root of all evil, our own hearts. To become a monk or a nun or to join a "house of mercy" is not the high road to sanctification. True holiness does not make a Christian evade difficulties, but face and overcome them. Christ would have His people show that His grace is not a mere hot–house plant, which can only thrive under shelter, but a strong, hardy thing which can flourish in every relation of life. It is doing our duty in that state to which God has called us, like salt in the midst of corruption and light in the midst of darkness, which is a primary element in sanctification. It is not the man who hides himself in a cave, but the man who glorifies God as master or servant, parent or child, in the family and in the street, in business and in trade, who is the scriptural type of a sanctified man. Our Master Himself said in His last prayer, "I pray not that You should take them out of the world, but that You should keep them from the evil" (John 17:15).

5. Sanctification is not merely the occasional performance of right actions. Rather, it is the continual work of a new heavenly principle within, which runs through one’s daily conduct in everything he does, big or small. It is not like a pump, which only sends forth water when worked upon from without, but like a perpetual fountain, from which a stream is ever flowing spontaneously and naturally. Even Herod, when he heard John the Baptist, "did many things," while his heart was utterly wrong in the sight of God (Mark 6:20). Just so there are scores of people in the present day who seem to have spasmodic fits of "goodness," as it is called, and do many right things under the influence of sickness, affliction, death in the family, public calamities or a sudden qualm of conscience. Yet all the time any intelligent observer can see plainly that they are not converted and that they know nothing of "sanctification." A true saint, like Hezekiah, will be whole–hearted. He will count God’s commandments concerning all things to be right and "hate every false way" (2 Chr. 31:21; Ps. 119:104).

6. Genuine sanctification will show itself in habitual respect to God’s law and habitual effort to live in obedience to it as the rule of life. There is no greater mistake than to suppose that a Christian has nothing to do with the law and the Ten Commandments because he cannot be justified by keeping them. The same Holy Spirit who convinces the believer of sin by the law and leads him to Christ for justification will always lead him to a spiritual use of the law, as a friendly guide, in the pursuit of sanctification. Our Lord Jesus Christ never made light of the Ten Commandments; on the contrary, in His first public discourse, the sermon on the mount, He expounded them and showed the searching nature of their requirements. St. Paul never made light of the law; on the contrary, he says, "The law is good, if a man use it lawfully." "I delight in the law of God after the inward man" (1 Tim. 1:8; Rom. 7:22). He who pretends to be a saint, while he sneers at the Ten Commandments and thinks nothing of lying, hypocrisy, swindling, ill temper, slander, drunkenness and breach of the seventh commandment, is under a fearful delusion. He will find it hard to prove that he is a "saint" in the last day!

7. Genuine sanctification will show itself in an habitual endeavor to do Christ’s will and to live by His practical precepts. These precepts are to be found scattered everywhere throughout the four Gospels, and especially in the sermon on the mount. He who supposes they were spoken without the intention of promoting holiness and that a Christian need not attend to them in his daily life is really little better than a lunatic, and at any rate is a grossly ignorant person. To hear some men talk and read some men’s writings, one might imagine that our blessed Lord, when He was on earth, never taught anything but doctrine and left practical duties to be taught by others! The slightest knowledge of the four Gospels ought to tell us that this is a complete mistake. What His disciples ought to be and to do is continually brought forward in our Lord’s teaching. A truly sanctified man will never forget this. He serves a Master who said, "You are my friends, if you do whatever I command you" (John 15:14).

8. Genuine sanctification will show itself in an habitual desire to live up to the standard which St. Paul sets before the churches in his writings. That standard is to be found in the closing chapters of nearly all his Epistles. The common idea of many persons that St. Paul’s writings are full of nothing but doctrinal statements and controversial subjects—justification, election, predestination, prophecy and the like—is an entire delusion and a melancholy proof of the ignorance of Scripture which prevails in these latter days. I defy anyone to read St. Paul’s writings carefully, without finding in them a large quantity of plain practical directions about the Christian’s duty in every relation of life, and about our daily habits, temper and behavior to one another. These directions were written down by inspiration of God for the perpetual guidance of professing Christians. He who does not attend to them may possibly pass muster as a member of a church or a chapel, but he certainly is not what the Bible calls a "sanctified" man.

9. Genuine sanctification will show itself in habitual attention to the active graces which our Lord so beautifully exemplified, and especially to the grace of charity. "A new commandment I give unto you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one to another" (John 13:34, 35). A sanctified man will try to do good in the world and to lessen the sorrow and increase the happiness of all around him. He will aim to be like his Master, full of kindness and love to everyone—and this not in word only, by calling people "dear," but by deeds and actions and self–denying work, according as he has opportunity. The selfish Christian professor who wraps himself up in his own conceit of superior knowledge and seems to care nothing whether others sink or swim, go to heaven or hell, so long as he walks to church or chapel in his Sunday best and is called a "sound member"—such a man knows nothing of sanctification. He may think himself a saint on earth, but he will not be a saint in heaven. Christ will never be found the Savior of those who know nothing of following His example. Saving faith and real converting grace will always produce some conformity to the image of Jesus (Col. 3:10). *

10. Genuine sanctification, in the last place, will show itself in habitual attention to the passive graces of Christianity. When I speak of passive graces, I mean those graces which are especially shown in submission to the will of God and in bearing and forbearing towards one another. Few people, perhaps, unless they have examined the point, have an idea how much is said about these graces in the New Testament and how important a place they seem to fill. This is the special point which St. Peter dwells upon in commending our Lord Jesus Christ’s example to our notice: "Christ also suffered for us, leaving us an example, that you should follow His steps: who did no sin, neither was deceit found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judges righteously" (1 Pet. 2:21–23). This is the one piece of profession which the Lord’s prayer requires us to make: "Forgive us our trespasses, as we forgive them that trespass against us," and the one point that is commented upon at the end of the prayer. This is the point which occupies one third of the list of the fruits of the Spirit supplied by St. Paul. Nine are named and three of these, patience, gentleness and meekness, are unquestionably passive graces (Gal. 5:22, 23). I must plainly say that I do not think this subject is sufficiently considered by Christians. The passive graces are no doubt harder to attain than the active ones, but they are precisely the graces which have the greatest influence on the world. Of one thing I feel very sure: it is nonsense to pretend to sanctification unless we follow after the meekness, gentleness, patience and forgivingness of which the Bible makes so much. People who are habitually giving way to peevish and cross tempers in daily life and are constantly sharp with their tongues and disagreeable to all around them, spiteful people, vindictive people, revengeful people, malicious people—of whom, alas, the world is only too full—all such know little as they should know about sanctification.

3. The distinction between justification and sanctification

I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ?

This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion and regard nice distinctions in theology as questions of "words and names," which are of little real value. But I warn all who are in earnest about their souls that the discomfort which arises from not "distinguishing things that differ" in Christian doctrine is very great indeed; and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things, we must always remember. Yet there are points in which they agree and points in which they differ. Let us try to find out what they are.

In what, then, are justification and sanctification ALIKE?

a. Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all.

b. Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ.

c. Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder.

d. Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact.

e. Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit’s grace as well as the blood of Christ, without a fitness for eternal glory as well as a title. The one is just as necessary as the other.

Such are the points on which justification and sanctification agree. Let us now reverse the picture and see wherein they differ.

a. Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree.

b. The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent and wrought in us by the Holy Spirit but mingled with much infirmity and imperfection.

c. In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance, and God bids us fight and watch and pray and strive and take pains and labor.

d. Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven.

e. Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work and admits of continual growth and enlargement so long as a man lives.

f. Justification has special reference to our persons, our standing in God’s sight, and our deliverance from guilt. Sanctification has special reference to our natures and the moral renewal of our hearts.

g. Justification gives us our title to heaven and boldness to enter in. Sanctification gives us our fitness for heaven and prepares us to enjoy it when we dwell there.

h. Justification is the act of God about us and is not easily discerned by others. Sanctification is the work of God within us and cannot be hid in its outward manifestation from the eyes of men.

I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well–meaning people in the matter of religion is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten.

The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise in our minds?

1. For one thing, let us all awake to a sense of the perilous state of many professing Christians. Without holiness no man shall see the Lord; without sanctification there is no salvation (Heb. 12:14). Then what an enormous amount of so–called religion there is which is perfectly useless! What an immense proportion of church–goers and chapel–goers are in the broad road that leads to destruction! The thought is awful, crushing and overwhelming. Oh, that preachers and teachers would open their eyes and realize the condition of souls around them! Oh, that men could be persuaded to "flee from the wrath to come"! If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie! What must the end be!

2. Let us make sure work of our own condition and never rest until we feel and know that we are "sanctified" ourselves. What are our tastes and choices and likings and inclinations? This is the great testing question. It matters little what we wish and what we hope and what we desire to be before we die. What are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own.

3. If we would be sanctified, our course is clear and plain: we must begin with Christ. We must go to Him as sinners, with no plea but that of utter need, and cast our souls on Him by faith, for peace and reconciliation with God. We must place ourselves in His hands, as in the hands of a good physician, and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step towards sanctification, no less than justification, is to come with faith to Christ. We must first live and then work.

4. If we would grow in holiness and become more sanctified, we must continually go on as we began, and be ever making fresh applications to Christ. He is the Head from which every member must be supplied (Eph. 4:16). To live the life of daily faith in the Son of God and to be daily drawing out of His fullness the promised grace and strength which He has laid up for His people—this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus, and so grieving the Spirit. He who prayed, "Sanctify them," the last night before His crucifixion is infinitely willing to help everyone who by faith applies to Him for help and desires to be made more holy.

5. Let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on: renewed, pardoned, justified, yet sinners to the very last. Our absolute perfection is yet to come, and the expectation of it is one reason why we should long for heaven.

6. Finally, let us never be ashamed of making much of sanctification and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment, and others are not ashamed to live on without any holiness at all, content with a mere round of church–going and chapel–going, but never getting on, like a horse in a mill, let us stand fast in the old paths, follow after eminent holiness ourselves and recommend it boldly to others. This is the only way to be really happy.

Let us feel convinced, whatever others may say, that holiness is happiness and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill health, or family trials, or other secret causes, enjoy little sensible comfort and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule, in the long run of life, it will be found true, that "sanctified" people are the happiest people on earth. They have solid comforts which the world can neither give nor take away. "The ways of wisdom are ways of pleasantness." "Great peace have those who love Your law." It was said by One who cannot lie: "My yoke is easy, and My burden is light." But it is also written, "There is no peace unto the wicked" (Prov. 3:17; Ps. 119:165;

HOLINESS

"Holiness, without which no man shall see the Lord" (Heb. 12:14).

The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians: are we holy? Shall we see the Lord?

That question can never be out of season. The wise man tells us, "There is . . . a time to weep, and a time to laugh, a time to keep silence, and a time to speak" (Eccl. 3:4, 7); but there is no time, no, not a day, in which a man ought not to be holy. Are we?

That question concerns all ranks and conditions of men. Some are rich and some are poor, some learned and some unlearned, some masters and some servants; but there is no rank or condition in life in which a man ought not to be holy. Are we?

I ask to be heard today about this question. How stands the account between our souls and God? In this hurrying, bustling world, let us stand still for a few minutes and consider the matter of holiness. I believe I might have chosen a subject more popular and pleasant. I am sure I might have found one more easy to handle. But I feel deeply I could not have chosen one more seasonable and more profitable to our souls. It is a solemn thing to hear the Word of God saying, "Without holiness no man shall see the Lord" (Heb. 12:14).

I will endeavor, by God’s help, to examine what true holiness is and the reason why it is so needful. In conclusion, I will try to point out the only way in which holiness can be attained. Having considered the doctrinal side, let us now turn to the plain and practical application.

1. The nature of true practical holiness

First then, let me try to show what true practical holiness is: what sort of persons are those whom God calls holy?

A man may go great lengths and yet never reach true holiness. It is not knowledge—Balaam had that; nor great profession—Judas Iscariot had that; nor doing many things—Herod had that; nor zeal for certain matters in religion—Jehu had that; nor morality and outward respectability of conduct—the young ruler had that; nor taking pleasure in hearing preachers—the Jews in Ezekiel’s time had that; nor keeping company with godly people—Joab and Gehazi and Demas had that. Yet none of these were holy! These things alone are not holiness. A man may have any one of them and yet never see the Lord.

What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of scriptural matter on the subject. But I fear lest I should give a defective view of holiness and not say all that ought to be said, or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best.

a. Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God’s judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man.

b. A holy man will endeavor to shun every known sin and to keep every known commandment. He will have a decided bent of mind towards God, a hearty desire to do His will, a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, "I delight in the law of God after the inward man" (Rom. 7:22), and what David felt when he said, "I esteem all Your precepts concerning all things to be right, and I hate every false way" (Ps. 119:128).

c. A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him and draw from Him all his daily peace and strength, but he will also labor to have the mind that was in Him and to be conformed to His image (Rom. 8:29). It will be his aim to bear with and forgive others, even as Christ forgave us; to be unselfish, even as Christ pleased not Himself; to walk in love, even as Christ loved us; to be lowly–minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth; that He came not to do His own will; that it was His meat and drink to do His Father’s will; that He would continually deny Himself in order to minister to others; that He was meek and patient under undeserved insults; that He thought more of godly poor men than of kings; that He was full of love and compassion to sinners; that He was bold and uncompromising in denouncing sin; that He sought not the praise of men, when He might have had it; that He went about doing good; that He was separate from worldly people; that He continued instant in prayer; that He would not let even His nearest relations stand in His way when God’s work was to be done. These things a holy man will try to remember. By them he will endeavor to shape his course in life. He will lay to heart the saying of John: "He who says he abides in [Christ] ought himself also so to walk, even as He walked" (1 John 2:6), and the saying of Peter, that "Christ . . . suffered for us, leaving us an example that you should follow His steps" (1 Pet. 2:21). Happy is he who has learned to make Christ his "all," both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question: "What would Christ have said and done if He were in my place? "

d. A holy man will follow after meekness, patience, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much and be slow to talk of standing on his rights. We see a bright example of this in the behavior of David when Shimei cursed him, and of Moses when Aaron and Miriam spoke against him (2 Sam. 16:10; Num. 12:3).

e. A holy man will follow after temperance and self–denial. He will labor to mortify the desires of his body, to crucify his flesh with his affections and lusts, to curb his passions, to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the apostles: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life" (Luke 21:34), and that of the apostle Paul: "I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" (1 Cor. 9:27).

f. A holy man will follow after charity and brotherly kindness. He will endeavor to observe the golden rule of doing as he would have men do to him and speaking as he would have men speak to him. He will be full of affection towards his brethren, towards their bodies, their property, their characters, their feelings, their souls. "He who loves another," says Paul, "has fulfilled the law" (Rom. 13:8). He will abhor all lying, slandering, backbiting, cheating, dishonesty and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanor and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the thirteenth chapter of 1 Corinthians, and the sermon on the mount, when laid alongside the conduct of many professing Christians!

g. A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm; he will try to do good. He will strive to be useful in his day and generation and to lessen the spiritual wants and misery around him as far as he can. Such was Dorcas: "full of good works and almsdeeds, which she did"—not merely purposed and talked about, but did. Such a one was Paul: "I will very gladly spend and be spent for you," he says, "though the more abundantly I love you, the less I be loved" (Acts 9:36; 2 Cor. 12:15).

h. A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone or a dead body or a grave or a diseased person became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point.

i. A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father’s face, because he loves him. What a noble example Nehemiah gives us of this! When he became governor at Jerusalem, he might have been chargeable to the Jews and required of them money for his support. The former governors had done so. There was none to blame him if he did. But he says, "So did not I, because of the fear of God" (Neh. 5:15).

j. A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham’s feeling, when he says, "I am dust and ashes," and Jacob’s, when he says, "I am less than the least of all Your mercies," and Job’s, when he says, "I am vile," and Paul’s, when he says, "I am chief of sinners." Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words: "A most miserable sinner, John Bradford." Good old Mr. Grimshaw’s last words, when he lay on his deathbed, were these: "Here goes an unprofitable servant."

k. A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives and more help than they. Those words of Paul should never be forgotten: "Whatever you do, do it heartily, as to the Lord": "Not slothful in business; fervent in spirit; serving the Lord" (Col. 3:23; Rom. 12:11). Holy persons should aim at doing everything well and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no "occasion" against themselves, except concerning the law of their God (Dan. 6:5). They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbors, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people when He says, "What do you more than others?" (Matt. 5:47).

l. Last, but not least, a holy man will follow after spiritual–mindedness. He will endeavor to set his affections entirely on things above and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven and to pass through this world like a stranger and pilgrim traveling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people—these things will be the holy man’s chief enjoyments. He will value everything and place and company, just in proportion as it draws him nearer to God. He will enter into something of David’s feeling, when he says, "My soul follows hard after You"; "You are my portion" (Ps. 63:8; 119:57).

Here let me insert that I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad or throw a stumbling block in any believer’s way. I do not say for a moment that holiness shuts out the presence of indwelling sin. No, far from it. It is the greatest misery of a holy man that he carries about with him a "body of death"; that often when he would do good "evil is present with him"; that the old man is clogging all his movements and, as it were, trying to draw him back at every step he takes (Rom. 7:21). But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem—the building goes forward "even in troublous times" (Dan. 9:25).

Neither do I say that holiness comes to ripeness and perfection all at once or that these graces I have touched on must be found in full bloom and vigor before you can call a man holy. No, far from it. Sanctification is always a progressive work. Some men’s graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise "the day of small things." And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a "but" and "however" and "notwithstanding" before you reach the end. The gold will never be without some dross, the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and in many things they offend all (Gal. 5:17; James 3:2).

But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart’s desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labor to be, if it is not what they are.

And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen and known and marked and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savor will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.

I am sure we should all be ready to make allowance for much backsliding, for much occasional deadness in professing Christians. I know a road may lead from one point to another and yet have many a winding and turn, and a man may be truly holy and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy, nor light the less light because faint and dim, nor grace the less grace because young and weak. But after every allowance, I cannot see how any man deserves to be called "holy" who willfully allows himself in sins and is not humbled and ashamed because of them. I dare not call anyone "holy" who makes a habit of willfully neglecting known duties and willfully doing what he knows God has commanded him not to do. Well says Owen, "I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow and trouble."

Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves.

2. The importance of practical holiness

Can holiness save us? Can holiness put away sin, cover iniquities, make satisfaction for transgressions, pay our debt to God? No, not a whit. God forbid that I should ever say so. Holiness can do none of these things. The brightest saints are all "unprofitable servants." Our purest works are not better than filthy rags when tried by the light of God’s holy law. The white robe, which Jesus offers and faith puts on, must be our only righteousness, the name of Christ our only confidence, the Lamb’s book of life our only title to heaven. With all our holiness we are no better than sinners. Our best things are stained and tainted with imperfection. They are all more or less incomplete, wrong in the motive or defective in the performance. By the deeds of the law shall no child of Adam ever be justified. "By grace are you saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast" (Eph. 2:8, 9).

Why then is holiness so important? Why does the apostle say, "Without it no man shall see the Lord"? Let me set out in order a few reasons.

a. For one thing, we must be holy, because the voice of God in Scripture plainly commands it. The Lord Jesus says to His people, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven" (Matt. 5:20). "Be you . . . perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). Paul tells the Thessalonians, "This is the will of God, even your sanctification" (1 Thess. 4:3). And Peter says, "As He which has called you is holy, so be you holy in all manner of conversation; because it is written, ‘Be you holy, for I am holy’"(1 Pet. 1:15, 16). "In this," says Leighton, "law and gospel agree."

b. We must be holy, because this is one grand end and purpose for which Christ came into the world. Paul writes to the Corinthians, "He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again" (2 Cor. 5:15); and to the Ephesians, "Christ . . . loved the church, and gave Himself for it, that He might sanctify and cleanse it" (Eph. 5:25, 26); and to Titus, "[He] gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). In short, to talk of men being saved from the guilt of sin, without being at the same time saved from its dominion in their hearts, is to contradict the witness of all Scripture. Are believers said to be elect? It is "through sanctification of the Spirit." Are they predestinated? It is "to be conformed to the image of God’s Son." Are they chosen? It is "that they may be holy." Are they called? It is "with a holy calling." Are they afflicted? It is that they may be "partakers of holiness." Jesus is a complete Savior. He does not merely take away the guilt of a believer’s sin; He does more—He breaks its power (1 Pet. 1:2; Rom. 8:29; Eph. 1:4; Heb. 12:10).

c. We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. The twelfth Article of our church says truly, that "Although good works cannot put away our sins, and endure the severity of God’s judgment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruits." James warns us there is such a thing as a dead faith, a faith which goes no further than the profession of the lips and has no influence on a man’s character (James 2:17). True saving faith is a very different kind of thing. True faith will always show itself by its fruits; it will sanctify, it will work by love, it will overcome the world, it will purify the heart. I know that people are fond of talking about deathbed evidences. They will rest on words spoken in the hours of fear and pain and weakness, as if they might take comfort in them about the friends they lose. But I am afraid in ninety–nine cases out of a hundred, such evidences are not to be depended on. I suspect that, with rare exceptions, men die just as they have lived. The only safe evidence that we are one with Christ, and Christ in us, is holy life. Those who live unto the Lord are generally the only people who die in the Lord. If we would die the death of the righteous, let us not rest in slothful desires only; let us seek to live His life. It is a true saying of Traill’s: "That man’s state is nothing, and his faith unsound, that finds not his hopes of glory purifying to his heart and life."

d. We must be holy, because this is the only proof that we love the Lord Jesus Christ in sincerity. This is a point on which He has spoken most plainly, in the fourteenth and fifteenth chapters of John: "If you love Me, keep My commandments." "He who has My commandments and keeps them, he it is that loves Me." "If a man love Me he will keep My words." "You are My friends if you do whatever I command you" (John 14:15, 21, 23; 15:14). Plainer words than these it would be difficult to find, and woe to those who neglect them! Surely that man must be in an unhealthy state of soul who can think of all that Jesus suffered, and yet cling to those sins for which that suffering was undergone. It was sin that wove the crown of thorns; it was sin that pierced our Lord’s hands and feet and side; it was sin that brought Him to Gethsemane and Calvary, to the cross and to the grave. Cold must our hearts be if we do not hate sin and labor to get rid of it, though we may have to cut off the right hand and pluck out the right eye in doing it.

e. We must be holy, because this is the only sound evidence that we are true children of God. Children in this world are generally like their parents. Some, doubtless, are more so and some less; but it is seldom indeed that you cannot trace a kind of family likeness. And it is much the same with the children of God. The Lord Jesus says, "If you were Abraham’s children you would do the works of Abraham." "If God were your Father, you would love Me" (John 8:39, 42). If men have no likeness to the Father in heaven, it is vain to talk of their being His "sons." If we know nothing of holiness, we may flatter ourselves as we please; but we have not got the Holy Spirit dwelling in us; we are dead and must be brought to life again; we are lost and must be found. "As many as are led by the Spirit of God, they," and they only, "are the sons of God" (Rom. 8:14). We must show by our lives the family we belong to. We must let men see by our good conversation that we are indeed the children of the Holy One, or our sonship is but an empty name. "Say not," says Gurnall, "that you have royal blood in your veins, and are born of God, except you can prove your pedigree by daring to be holy."

f. We must be holy, because this is the most likely way to do good to others. We cannot live to ourselves only in this world. Our lives will always be doing either good or harm to those who see them. They are a silent sermon which all can read. It is sad indeed when they are a sermon for the devil’s cause, and not for God’s. I believe that far more is done for Christ’s kingdom by the holy living of believers than we are at all aware of. There is a reality about such living which makes men feel and obliges them to think. It carries a weight and influence with it which nothing else can give. It makes religion beautiful and draws men to consider it, like a lighthouse seen afar off. The day of judgment will prove that many besides husbands have been won "without the Word" by a holy life (1 Pet. 3:1). You may talk to persons about the doctrines of the gospel, and few will listen, and still fewer understand. But your life is an argument that none can escape. There is a meaning about holiness which not even the most unlearned can help taking in. They may not understand justification, but they can understand charity.

I believe there is far more harm done by unholy and inconsistent Christians than we are at all aware of. Such men are among Satan’s best allies. They pull down by their lives what ministers build with their lips. They cause the chariot wheels of the gospel to drive heavily. They supply the children of this world with a never–ending excuse for remaining as they are. "I cannot see the use of so much religion," said an irreligious tradesman not long ago; "I observe that some of my customers are always talking about the gospel and faith and election and the blessed promises and so forth, and yet these very people think nothing of cheating me of pence and halfpence when they have an opportunity. Now, if religious persons can do such things, I do not see what good there is in religion." I grieve to be obliged to write such things, but I fear that Christ’s name is too often blasphemed because of the lives of Christians. Let us take heed lest the blood of souls should be required at our hands. From murder of souls by inconsistency and loose walking, good Lord, deliver us! Oh, for the sake of others, if for no other reason, let us strive to be holy!

g. We must be holy, because our present comfort depends much upon it. We are sadly apt to forget that there is a close connection between sin and sorrow, holiness and happiness, sanctification and consolation. God has so wisely ordered it, that our well–being and our well–doing are linked together. He has mercifully provided that even in this world it shall be man’s interest to be holy. Our justification is not by works, our calling and election are not according to our works; but it is vain for anyone to suppose that he will have a lively sense of his justification, or an assurance of his calling, so long as he neglects good works or does not strive to live a holy life. "Hereby we do know that we know Him if we keep His commandments." "Hereby we know that we are of the truth, and shall assure our hearts" (1 John 2:3; 3:19). A believer may as soon expect to feel the sun’s rays upon a dark and cloudy day, as to feel strong consolation in Christ while he does not follow Him fully. When the disciples forsook the Lord and fled, they escaped danger; but they were miserable and sad. When, shortly after, they confessed Him boldly before men, they were cast into prison and beaten; but we are told, "They rejoiced that they were counted worthy to suffer shame for His name" (Acts 5:41). Oh, for our own sakes, if there were no other reason, let us strive to be holy! He who follows Jesus most fully will always follow Him most comfortably.

h. Lastly, we must be holy, because without holiness on earth we will never be prepared to enjoy heaven. Heaven is a holy place. The Lord of heaven is a holy Being. The angels are holy creatures. Holiness is written on everything in heaven. The book of Revelation says expressly, "There shall in no wise enter into it anything that defiles, neither whatever works abomination, or makes a lie" (Rev. 21:27).

How will we ever be at home and happy in heaven if we die unholy? Death works no change. The grave makes no alteration. Each will rise again with the same character in which he breathed his last. Where will our place be if we are strangers to holiness now?

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy if you had not been holy on earth?

Now perhaps you love the company of the light and the careless, the worldly–minded and the covetous, the reveler and the pleasure–seeker, the ungodly and the profane. There will be none such in heaven.

Now perhaps you think the saints of God too strict and particular and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven.

Now perhaps you think praying and Scripture reading and hymn singing dull and melancholy and stupid work, a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshiping God. But remember, heaven is a never–ending Sabbath. The inhabitants thereof rest not day or night, saying, "Holy, holy, holy, Lord God Almighty," and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this?

Do you think that such a one would delight to meet David and Paul and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them and find that he and they had much in common? Do you think, above all, that he would rejoice to meet Jesus, the crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence and join in the cry, "This is our God . . . we have waited for Him, we will be glad and rejoice in His salvation" (Isa. 25:9)? Do you not think rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out? He would feel a stranger in a land he did not know, a black sheep amid Christ’s holy flock. The voice of cherubim and seraphim, the song of angels and archangels, and all the company of heaven would be a language he could not understand. The very air would seem an air he could not breathe.

I do not know what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say in a vague way they "hope to go to heaven," but they do not consider what they say. There must be a certain "fitness for the inheritance of the saints in light." Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly–minded and have heavenly tastes in the life that now is, or else we will never find ourselves in heaven in the life to come.

And now, before I go any further, let me say a few words by way of application.

1. The most pertinent question to ask is this: "Are you holy?" Listen, I pray you, to the question I put to you this day. Do you know anything of the holiness of which I have been speaking?

I do not ask whether you attend your church regularly, whether you have been baptized and received the Lord’s Supper, whether you have the name of Christian. I ask something more than all this: are you holy, or are you not?

I do not ask whether you approve of holiness in others, whether you like to read the lives of holy people and to talk of holy things and to have on your table holy books, whether you mean to be holy and hope you will be holy some day. I ask something further: are you yourself holy this very day, or are you not?

And why do I ask so straitly and press the question so strongly? I do it because the Scripture says, "Without holiness no man shall see the Lord." It is written, it is not my fancy; it is the Bible, not my private opinion; it is the word of God, not of man: "Without holiness no man shall see the Lord" (Heb. 12:14).

Alas, what searching, sifting words are these! What thoughts come across my mind as I write them down! I look at the world and see the greater part of it lying in wickedness. I look at professing Christians and see the vast majority having nothing of Christianity but the name. I turn to the Bible, and I hear the Spirit saying, "Without holiness no man shall see the Lord."

Surely it is a text that ought to make us consider our ways and search our hearts. Surely it should raise within us solemn thoughts and send us to prayer.

You may try to put me off by saying you feel much and think much about these things: far more than many suppose. I answer, "This is not the point. The poor lost souls in hell do as much as this. The great question is not what you think, and what you feel, but what you do."

You may say, it was never meant that all Christians should be holy and that holiness, such as I have described, is only for great saints and people of uncommon gifts. I answer, "I cannot see that in Scripture. I read that every man who has hope in Christ purifies himself" (1 John 3:3). "Without holiness no man shall see the Lord."

You may say, it is impossible to be so holy and to do our duty in this life at the same time: the thing cannot be done. I answer, "You are mistaken." It can be done. With Christ on your side, nothing is impossible. It has been done by many. David and Obadiah and Daniel and the servants of Nero’s household are all examples that go to prove it.

You may say, if you were so holy you would be unlike other people. I answer, "I know it well. It is just what you ought to be. Christ’s true servants always were unlike the world around them—a separate nation, a peculiar people, and you must be so too, if you would be saved!"

You may say, at this rate very few will be saved. I answer, "I know it. It is precisely what we are told in the sermon on the mount." The Lord Jesus said so eighteen hundred years ago. "Strait is the gate, and narrow is the way, which leads unto life, and few there be that find it" (Matt. 7:14). Few will be saved because few will take the trouble to seek salvation. Men will not deny themselves the pleasures of sin and their own way for a little season. They turn their backs on an "inheritance incorruptible, undefiled, and that fades not away." "You will not come to Me," says Jesus, "that you might have life" (John 5:40).

You may say, these are hard sayings; the way is very narrow. I answer, "I know it. So says the sermon on the mount." The Lord Jesus said so eighteen hundred years ago. He always said that men must take up the cross daily and that they must be ready to cut off hand or foot, if they would be His disciples. It is in religion as it is in other things, there are no gains without pains. That which costs nothing is worth nothing.

Whatever we may think fit to say, we must be holy if we would see the Lord. Where is our Christianity if we are not? We must not merely have a Christian name and Christian knowledge; we must have a Christian character also. We must be saints on earth if ever we mean to be saints in heaven. God has said it, and He will not go back: "Without holiness no man shall see the Lord." "The pope’s calendar," says Jenkyn, "only makes saints of the dead, but Scripture requires sanctity in the living." "Let not men deceive themselves," says Owen, "sanctification is a qualification indispensably necessary unto those who will be under the conduct of the Lord Christ unto salvation. He leads none to heaven but whom He sanctifies on the earth. This living Head will not admit of dead members."

Surely we need not wonder that Scripture says, "You must be born again" (John 3:7). Surely it is clear as noonday that many professing Christians need a complete change, new hearts, new natures, if ever they are to be saved. Old things must pass away; they must become new creatures. "Without holiness no man," be he who he may, "no man shall see the Lord."

2. Let me speak a little to believers. I ask you this question, "Do you think you feel the importance of holiness as much as you should?"

I admit I fear the temper of the times about this subject. I doubt exceedingly whether it holds that place which it deserves in the thoughts and attention of some of the Lord’s people. I would humbly suggest that we are apt to overlook the doctrine of growth in grace and that we do not sufficiently consider how very far a person may go in a profession of religion, and yet have no grace and be dead in God’s sight after all. I believe that Judas Iscariot seemed very like the other apostles. When the Lord warned them that one would betray Him, no one said, "Is it Judas?" We had better think more about the churches of Sardis and Laodicea than we do.

I have no desire to make an idol of holiness. I do not wish to dethrone Christ and put holiness in His place. But I must candidly say I wish sanctification was more thought of in this day than it seems to be, and I therefore take occasion to press the subject on all believers into whose hands these pages may fall. I fear it is sometimes forgotten that God has married together justification and sanctification. They are distinct and different things, beyond question; but one is never found without the other. All justified people are sanctified, and all sanctified are justified. What God has joined together let no man dare to put asunder. Tell me not of your justification unless you have also some marks of sanctification. Boast not of Christ’s work for you unless you can show us the Spirit’s work in you. Do not think that Christ and the Spirit can ever be divided. I do not doubt that many believers know these things, but I think it good for us to be put in remembrance of them. Let us prove that we know them by our lives. Let us try to keep in view this text more continually: "Follow holiness, without which no man shall see the Lord."

I must frankly say that the overly–sensitive approach many people take towards the subject of holiness is a dangerous error. Some would think it more dangerous to approach the subject, yet the opposite is the case! Yet if we exalt Christ as the "way, the truth and the life," how can we refuse to speak strongly about those who call themselves after His name?

I would say it with all reverence, but say it I must: I sometimes fear if Christ were on earth now, there are not a few who would think His preaching legal; and if Paul were writing his Epistles, there are those who would think he had better not write the latter part of most of them as he did. But let us remember that the Lord Jesus did speak the sermon on the mount and that the Epistle to the Ephesians contains six chapters and not four. I grieve to feel obliged to speak in this way, but I am sure there is a cause.

That great divine, John Owen, the Dean of Christ Church, used to say, more than two hundred years ago, that there were people whose whole religion seemed to consist in going about complaining of their own corruptions and telling everyone that they could do nothing of themselves. I am afraid that after two centuries the same thing might be said with truth of some of Christ’s professing people in this day. I know there are texts in Scripture which warrant such complaints. I do not object to them when they come from men who walk in the steps of the apostle Paul and fight a good fight, as he did, against sin, the devil and the world. But I never like such complaints when I see ground for suspecting, as I often do, that they are only a cloak to cover spiritual laziness and an excuse for spiritual sloth. If we say with Paul, "O wretched man that I am," let us also be able to say with him, "I press toward the mark." Let us not quote his example in one thing, while we do not follow him in another (Rom. 7:24; Phil. 3:14).

I do not set up myself to be better than other people; and if anyone asks, "What are you, that you write in this way?" I answer, "I am a very poor creature indeed." But I say that I cannot read the Bible without desiring to see many believers more spiritual, more holy, more single–eyed, more heavenly–minded, more whole–hearted than they are in the nineteenth century. I want to see among believers more of a pilgrim spirit, a more decided separation from the world, a conversation more evidently in heaven, a closer walk with God; and therefore I have written as I have.

Is it not true that we need a higher standard of personal holiness in this day? Where is our patience? Where is our zeal? Where is our love? Where are our works? Where is the power of religion to be seen, as it was in times gone by? Where is that unmistakable tone which used to distinguish the saints of old and shake the world? Truly our silver has become dross, our wine mixed with water, and our salt has very little savor. We are all more than half asleep. The night is far spent, and the day is at hand. Let us awake and sleep no more. Let us open our eyes more widely than we have done up to this time. "Let us lay aside every weight, and the sin which does so easily beset us." "Let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God" (Heb. 12:1; 2 Cor. 7:1). "Did Christ die," says Owen, "and shall sin live? Was He crucified in the world, and shall our affections to the world be quick and lively? Oh, where is the spirit of him, who by the cross of Christ was crucified to the world, and the world to him?"

3. A word of advice

Would you be holy? Would you become a new creature? Then you must begin with Christ. You will do just nothing at all and make no progress until you feel your sin and weakness and flee to Him. He is the root and beginning of all holiness, and the way to be holy is to come to Him by faith and be joined to Him. Christ is not wisdom and righteousness only to His people, but sanctification also. Men sometimes try to make themselves holy first of all, and sad work they make of it. They toil and labor and turn over many new leaves and make many changes; and yet, like the woman with the issue of blood, before she came to Christ, they feel "nothing bettered, but rather worse" (Mark 5:26). They run in vain and labor in vain, and little wonder; for they are beginning at the wrong end. They are building up a wall of sand; their work runs down as fast as they throw it up. They are baling water out of a leaky vessel; the leak gains on them, not they on the leak. Other foundation of holiness can no man lay than that which Paul laid, even Christ Jesus. Without Christ we can do nothing (John 15:5). It is a strong but true saying of Traill’s: "Wisdom out of Christ is damning folly; righteousness out of Christ is guilt and condemnation; sanctification out of Christ is filth and sin; redemption out of Christ is bondage and slavery."

Do you want to attain holiness? Do you feel this day a real hearty desire to be holy? Would you be a partaker of the divine nature? Then go to Christ. Wait for nothing. Wait for nobody. Linger not. Do not think to make yourself ready. Go and say to Him, in the words of that beautiful hymn,

"Nothing in my hand I bring,

Simply to Your cross I cling;

Naked, flee to You for dress;

Helpless, look to You for grace."

There is not a brick nor a stone laid in the work of our sanctification until we go to Christ. Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts by the Spirit whom He puts within them. He is appointed a "Prince and a Savior . . . to give repentance" as well as remission of sins. To as many as receive Him, He gives power to become sons of God (Acts 5:31; John 9:12, 13). Holiness comes not of blood: parents cannot give it to their children; nor yet of the will of the flesh: man cannot produce it in himself; nor yet of the will of man: ministers cannot give it to you by baptism. Holiness comes from Christ. It is the result of vital union with Him. It is the fruit of being a living branch of the true Vine. Go then to Christ and say, "Lord, not only save me from the guilt of sin, but send the Spirit, whom You did promise, and save me from its power. Make me holy. Teach me to do Your will."

Would you continue holy? Then abide in Christ. (John 15:4, 5). It pleased the Father that in Him should all fullness dwell, a full supply for all a believer’s wants. He is the Physician to whom you must daily go if you would keep well. He is the Manna which you must daily eat and the Rock of which you must daily drink. His arm is the arm on which you must daily lean as you come up out of the wilderness of this world. You must not only be rooted, you must also be built up in Him. Paul was a man of God indeed, a holy man, a growing thriving Christian, and what was the secret of it all? He was one to whom Christ was all in all. He was ever looking unto Jesus. "I can do all things," he says, "through Christ which strengthens me." "I live; yet not I, but Christ lives in me: and the life which I now live, I live by the faith of the Son of God." Let us go and do likewise (Heb. 12:2; Phil. 4:13; Gal. 2:20).

May all who read these pages know these things by experience and not by hearsay only! May we all feel the importance of holiness far more than we have ever done yet! May our years be holy years with our souls, and then they will be happy ones! Whether we live, may we live unto the Lord; or whether we die, may we die unto the Lord; or, if He comes for us, may we be found in peace, without spot, and blameless!

THE FIGHT

"Fight the good fight of faith." (1 Tim. 6:12).

It is a curious fact that there is no subject about which most people feel such deep interest as fighting. Young men and maidens, old men and little children, high and low, rich and poor, learned and unlearned, all feel a deep interest in wars, battles and fighting.

A simple inscrutable fact presents itself to us, we are excited when we hear stories of war. Some would consider an Englishman rather boring if he cared nothing about the story of Waterloo or Inkerman or Balaclava or Lucknow. Many consider the heart cold and stupid which is not moved and thrilled by the struggles at Sedan and Strasburg and Metz and Paris during the war between France and Germany. But there is another warfare of far greater importance than any war that was ever waged by man. It is a warfare which concerns not two or three nations only, but every Christian man and woman born into the world. The warfare I speak of is the spiritual warfare. It is the fight which everyone who would be saved must fight about his soul.

This warfare, I am aware, is a thing of which many know nothing. Talk to them about it, and they are ready to set you down as a madman, an enthusiast or a fool. And yet it is as real and true as any war the world has ever seen. It has its hand–to–hand conflicts and its wounds. It has its watchings and fatigues. It has its sieges and assaults. It has its victories and its defeats. Above all, it has consequences which are awful, tremendous and most peculiar. In earthly warfare the consequences to nations are often temporary and remediable. In the spiritual warfare it is very different. Of that warfare, the consequences, when the fight is over, are unchangeable and eternal.

It is of this warfare that St. Paul spoke to Timothy, when he wrote those burning words, "Fight the good fight of faith; lay hold on eternal life." It is of this warfare that I propose to speak in this message. I hold the subject to be closely connected with that of sanctification and holiness. He who would understand the nature of true holiness must know that the Christian is "a man of war." If we would be holy, we must fight.

1. True Christianity is a fight

True Christianity! Let us mind that word "true." There is a vast quantity of religion current in the world which is not true, genuine Christianity. It passes muster, it satisfies sleepy consciences; but it is not good money. It is not the authentic reality that called itself Christianity in the beginning. There are thousands of men and women who go to churches and chapels every Sunday and call themselves Christians. They make a "profession" of faith in Christ. Their names are in the baptismal register. They are reckoned Christians while they live. They are married with a Christian marriage service. They mean to be buried as Christians when they die. But you never see any "fight" about their religion! Of spiritual strife and exertion and conflict and self–denial and watching and warring they know literally nothing at all. Such Christianity may satisfy man, and those who say anything against it may be thought very hard and uncharitable; but it certainly is not the Christianity of the Bible. It is not the religion which the Lord Jesus founded and His apostles preached. It is not the religion which produces real holiness. True Christianity is "a fight."

The true Christian is called to be a soldier and must behave as such from the day of his conversion to the day of his death. He is not meant to live a life of religious ease, indolence and security. He must never imagine for a moment that he can sleep and doze along the way to heaven, like one traveling in an easy carriage. If he takes his standard of Christianity from the children of this world, he may be content with such notions, but he will find no countenance for them in the Word of God. If the Bible is the rule of his faith and practice, he will find his course laid down very plainly in this matter. He must "fight."

With whom is the Christian soldier meant to fight? Not with other Christians. Wretched indeed is that man’s idea of religion who fancies that it consists in perpetual controversy! He who is never satisfied unless he is engaged in some strife between church and church, chapel and chapel, sect and sect, faction and faction, party and party, knows nothing yet as he ought to know. No doubt it may be absolutely needful sometimes to appeal to law courts in order to ascertain the right interpretation of a church’s articles and rubrics and formularies. But, as a general rule, the cause of sin is never so much helped as when Christians waste their strength in quarreling with one another and spend their time in petty squabbles.

No, indeed! The principal fight of the Christian is with the world, the flesh and the devil. These are his never–dying foes. These are the three chief enemies against whom he must wage war. Unless he gets the victory over these three, all other victories are useless and vain. If he had a nature like an angel, and were not a fallen creature, the warfare would not be so essential. But with a corrupt heart, a busy devil and an ensnaring world, he must either "fight" or be lost.

He must fight the flesh. Even after conversion he carries within him a nature prone to evil and a heart weak and unstable as water. That heart will never be free from imperfection in this world, and it is a miserable delusion to expect it. To keep that heart from going astray, the Lord Jesus bids us, "Watch and pray." The spirit may be ready, but the flesh is weak. There is need of a daily struggle and a daily wrestling in prayer. "I keep under my body," cries St. Paul, "and bring it into subjection." "I see another law in my members, warring against the law of my mind, and bringing me into captivity." "O wretched man that I am, who shall deliver me from the body of this death?" "Those who are Christ’s have crucified the flesh with the affections and lusts." "Mortify . . . your members which are upon the earth" (Mark 14:38; 1 Cor. 9:27; Rom. 7:23, 24; Gal. 5:24; Col. 3:5).

He must fight the world. The subtle influence of that mighty enemy must be daily resisted, and without a daily battle can never be overcome. The love of the world’s good things, the fear of the world’s laughter or blame, the secret desire to keep in with the world, the secret wish to do as others in the world do, and not to run into extremes—all these are spiritual foes which beset the Christian continually on his way to heaven and must be conquered. "The friendship of the world is enmity with God. Whoever therefore will be a friend of the world is the enemy of God." "If any man love the world, the love of the Father is not in him." "The world is crucified to me, and I unto the world." "Whatever is born of God overcomes the world." "Be not conformed to this world" (James 4:4; 1 John 2:15; Gal. 6:14; 1 John 5:4; Rom. 12:2).

He must fight the devil. That old enemy of mankind is not dead. Ever since the Fall of Adam and Eve he has been "going to and fro in the earth, and walking up and down in it," and striving to compass one great end—the ruin of man’s soul. Never slumbering and never sleeping, he is always going about as a lion seeking whom he may devour. An unseen enemy, he is always near us, about our path and about our bed, and spying out all our ways. A murderer and a liar from the beginning, he labors night and day to cast us down to hell. Sometimes by leading into superstition, sometimes by suggesting infidelity, sometimes by one kind of tactics and sometimes by another, he is always carrying on a campaign against our souls. "Satan has desired to have you, that he may sift you as wheat." This mighty adversary must be daily resisted if we wish to be saved. But "this kind goes not out" but by watching and praying and fighting and putting on the whole armor of God. The strong man armed will never be kept out of our hearts without a daily battle (Job 1:7; 1 Pet. 5:8; John 8:44; Luke 22:31; Eph. 6:11).

Some men may think these statements too strong. You fancy that I am going too far and laying on the colors too thickly. You are secretly saying to yourself that men and women may surely get to heaven without all this trouble and warfare and fighting. Listen to me for a few minutes, and I will show you that I have something to say on God’s behalf. Remember the maxim of the wisest general that ever lived in England: "In time of war it is the worst mistake to underrate your enemy, and try to make a little war." This Christian warfare is no light matter. What says the Scripture? "Fight the good fight of faith, lay hold on eternal life." "Endure hardness, as a good soldier of Jesus Christ." "Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armor of God, that you may be able to withstand in the evil day, and having done all to stand." "Strive to enter in at the strait gate." "Labor . . . for [the] meat that endures unto everlasting life." "Do not think that I am come to send peace on earth: I came not to send peace but a sword." "He who has no sword, let him sell his garment and buy one." "Watch you, stand fast in the faith, quit you like men, be strong." "War a good warfare; holding faith, and a good conscience" (1 Tim. 6:12; 2 Tim. 2:3; Eph. 6:11–13; Luke 13:24; John 6:27; Matt. 10:34; Luke 22:36; 1 Cor. 16:13; 1 Tim. 1:18, 19). Words such as these appear to me clear, plain and unmistakable. They all teach one and the same great lesson, if we are willing to receive it. That lesson is, that true Christianity is a struggle, a fight and a warfare. He who pretends to condemn "fighting" and teaches that we ought to sit still and "yield ourselves to God," appears to me to misunderstand his Bible, and to make a great mistake.

What says the baptismal service of the Church of England? No doubt that service is uninspired and, like every uninspired composition, it has its defects; but to the millions of people all over the globe who profess and call themselves English churchmen, its voice ought to speak with some weight. And what does it say? It tells us that over every new member who is admitted into the Church of England the following words are used: "I baptize you in the name of the Father, the Son and the Holy Spirit." "I sign this child with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under His banner against sin, the world and the devil, and to continue Christ’s faithful soldier and servant unto his life’s end." Of course we all know that in myriads of cases baptism is a mere form and that parents bring their children to the font without faith or prayer or thought and consequently receive no blessing. The man who supposes that baptism in such cases acts mechanically, like a medicine, and that godly and ungodly, praying and prayerless parents, all alike get the same benefit for their children must be in a strange state of mind. But one thing, at any rate, is very certain. Every baptized churchman is by his profession a "soldier of Jesus Christ," and is pledged "to fight under His banner against sin, the world and the devil." He that doubts it had better take up his Prayer Book and read, mark and learn its contents. The worst thing about many very zealous churchmen is their total ignorance of what their own Prayer Book contains.

Whether we are churchmen or not, one thing is certain—this Christian warfare is a great reality and a subject of vast importance. It is not a matter like church government and ceremonial, about which men may differ, and yet reach heaven at last. Necessity is laid upon us. We must fight. There are no promises in the Lord Jesus Christ’s epistles to the seven churches, except to those who "overcome." Where there is grace there will be conflict. The believer is a soldier. There is no holiness without a warfare. Saved souls will always be found to have fought a fight.

It is a fight of absolute necessity. Let us not think that in this war we can remain neutral and sit still. Such a line of action may be possible in the strife of nations, but it is utterly impossible in that conflict which concerns the soul. The boasted policy of non–interference, the "masterly inactivity" which pleases so many statesmen, the plan of keeping quiet and letting things alone—all this will never do in the Christian warfare. Here at any rate no one can escape serving under the plea that he is "a man of peace." To be at peace with the world, the flesh and the devil, is to be at enmity with God and in the broad way that leads to destruction. We have no choice or option. We must either fight or be lost.

It is a fight of universal necessity. No rank or class or age can plead exemption, or escape the battle. Ministers and people, preachers and hearers, old and young, high and low, rich and poor, gentle and simple, kings and subjects, landlords and tenants, learned and unlearned—all alike must carry arms and go to war. All have by nature a heart full of pride, unbelief, sloth, worldliness and sin. All are living in a world beset with snares, traps and pitfalls for the soul. All have near them a busy, restless, malicious devil. All, from the queen in her palace down to the pauper in the workhouse, all must fight, if they would be saved.

It is a fight of perpetual necessity. It admits of no breathing time, no armistice, no truce. On weekdays as well as on Sundays, in private as well as in public, at home by the family fireside as well as abroad, in little things, like management of tongue and temper, as well as in great ones, like the government of kingdoms, the Christian’s warfare must unceasingly go on. The foe we have to do with keeps no holidays, never slumbers and never sleeps. So long as we have breath in our bodies, we must keep on our armor and remember we are on an enemy’s ground. "Even on the brink of Jordan," said a dying saint, "I find Satan nibbling at my heels." We must fight until we die.

Let us consider well these propositions. Let us take care that our own personal religion is real, genuine and true. The saddest symptom about many so–called Christians is the utter absence of anything like conflict and fight in their Christianity. They eat, they drink, they dress, they work, they amuse themselves, they get money, they spend money, they go through a scanty round of formal religious services once or twice every week. But of the great spiritual warfare—its watchings and strugglings, its agonies and anxieties, its battles and contests—of all this they appear to know nothing at all. Let us take care that this case is not our own. The worst state of soul is when the strong man armed keeps the house, and his goods are at peace, when he leads men and women captive at his will, and they make no resistance. The worst chains are those which are neither felt nor seen by the prisoner (Luke 11:21; 2 Tim. 2:26).

We may take comfort about our souls if we know anything of an inward fight and conflict. It is the invariable companion of genuine Christian holiness. It is not everything, I am well aware, but it is something. Do we find in our heart of hearts a spiritual struggle? Do we feel anything of the flesh lusting against the spirit and the spirit against the flesh, so that we cannot do the things we would? (Gal. 5:17.) Are we conscious of two principles within us, contending for the mastery? Do we feel anything of war in our inward man? Well, let us thank God for it! It is a good sign. It is strongly probable evidence of the great work of sanctification. All true saints are soldiers. Anything is better than apathy, stagnation, deadness and indifference. We are in a better state than many. The most part of so–called Christians have no feeling at all. We are evidently no friends of Satan. Like the kings of this world, he wars not against his own subjects. The very fact that he assaults us should fill our minds with hope. I say again, let us take comfort. The child of God has two great marks about him, and of these two we have one. He may be known by his inward warfare, as well as by his inward peace.

2. True Christianity is the fight of faith

Unlike the battles of the world, true Christianity fights in a realm that does not depend upon physical strength, the strong arm, the quick eye or the swift foot. Conventional weaponry does not come into play. Rather, its weapons are spiritual, and faith is the axis upon which the battle turns.

A general faith in the truth of God’s written Word is the primary foundation of the Christian soldier’s character. He is what he is, does what he does, thinks as he thinks, acts as he acts, hopes as he hopes, behaves as he behaves, for one simple reason—he believes certain propositions revealed and laid down in Holy Scripture. "He who comes to God must believe that He is, and that He is a Rewarder of them that diligently seek Him" (Heb. 11:6).

A religion without doctrine or dogma is a thing which many are fond of talking of in the present day. It sounds very fine at first. It looks very pretty at a distance. But the moment we sit down to examine and consider it, we shall find it a simple impossibility. We might as well talk of a body without bones and sinews. No man will ever be anything or do anything in religion unless he believes something. Even those who profess to hold the miserable and uncomfortable views of the deists are obliged to confess that they believe something. With all their bitter sneers against dogmatic theology and Christian credulity, as they call it, they themselves have a kind of faith.

As for true Christians, faith is the very backbone of their spiritual existence. No one ever fights earnestly against the world, the flesh and the devil, unless he has engraved on his heart certain great principles which he believes. What they are he may hardly know and may certainly not be able to define or write down. But there they are and, consciously or unconsciously, they form the roots of his religion. Wherever you see a man, whether rich or poor, learned or unlearned, wrestling manfully with sin and trying to overcome it, you may be sure there are certain great principles which that man believes. The poet who wrote the famous lines

"For modes of faith let graceless zealots fight,

He can’t be wrong whose life is in the right,"

was a clever man, but a poor divine. There is no such thing as right living without faith and believing.

A special faith in our Lord Jesus Christ’s person, work and office is the life, heart and mainspring of the Christian soldier’s character.

He sees by faith an unseen Savior, who loved him, gave Himself for him, paid his debts for him, bore his sins, carried his transgressions, rose again for him, and appears in heaven for him as his Advocate at the right hand of God. He sees Jesus and clings to Him. Seeing this Savior and trusting in Him, he feels peace and hope and willingly does battle against the foes of his soul.

He sees his own many sins, his weak heart, a tempting world, a busy devil; and if he looked only at them, he might well despair. But he sees also a mighty Savior, an interceding Savior, a sympathizing Savior—His blood, His righteousness, His everlasting priesthood—and he believes that all this is his own. He sees Jesus and casts his whole weight on Him. Seeing Him, he cheerfully fights on, with a full confidence that he will prove more than conqueror through Him that loved him (Rom. 8:37).

Habitual lively faith in Christ’s presence and readiness to help is the secret of the Christian soldier fighting successfully.

It must never be forgotten that faith admits of degrees. All men do not believe alike, and even the same person has his ebbs and flows of faith and believes more heartily at one time than another. According to the degree of his faith, the Christian fights well or ill, wins victories or suffers occasional repulses, comes off triumphant or loses a battle. He who has the most faith will always be the happiest and most comfortable soldier. Nothing makes the anxieties of warfare sit so lightly on a man as the assurance of Christ’s love and continual protection. Nothing enables him to bear the fatigue of watching, struggling and wrestling against sin like the indwelling confidence that Christ is on his side and success is sure. It is the "shield of faith" which quenches all the fiery darts of the wicked one. It is the man who can say, "I know whom I have believed," who can say in time of suffering, "I am not ashamed." He who wrote those glowing words: "We faint not"; "Our light affliction which is but for a moment, works for us a far more exceeding and eternal weight of glory," was the man who wrote with the same pen, "We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." It is the man who said, "I live by the faith of the Son of God," who said, in the same Epistle, "the world is crucified unto me, and I unto the world." It is the man who said, "To me to live is Christ," who said, in the same Epistle, "I have learned, in whatever state I am, therewith to be content." "I can do all things through Christ." The more faith, the more victory! The more faith, the more inward peace! (Eph. 6:16; 2 Tim. 1:12; 2 Cor. 4:16,17; Gal. 2:20; 6:14; Phil. 1:21; 4:11, 13).

I think it impossible to overrate the value and importance of faith. Well may the apostle Peter call it "precious" (2 Pet. 1:1). Time would fail me if I tried to recount a hundredth part of the victories which by faith Christian soldiers have obtained.

Let us take down our Bibles and read with attention the eleventh chapter of the Epistle to the Hebrews. Let us mark the long list of worthies whose names are thus recorded, from Abel down to Moses, even before Christ was born of the Virgin Mary and brought life and immortality into full light by the gospel. Let us note well what battles they won against the world, the flesh and the devil. And then let us remember that believing did it all. These men looked forward to the promised Messiah. They saw Him that is invisible. "By faith the elders obtained a good report" (Heb. 11:2–27).

Let us turn to the pages of early church history. Let us see how the primitive Christians held fast their religion even unto death and were not shaken by the fiercest persecutions of heathen emperors. For centuries there were never wanting men like Polycarp and Ignatius, who were ready to die rather than deny Christ. Fines and prisons and torture and fire and sword were unable to crush the spirit of the noble army of martyrs. The whole power of imperial Rome, the mistress of the world, proved unable to stamp out the religion which began with a few fishermen and publicans in Palestine! And then let us remember that believing in an unseen Jesus was the church’s strength. They won their victory by faith.

Let us examine the story of the Protestant Reformation. Let us study the lives of its leading champions, Wycliffe and Huss and Luther and Ridley and Latimer and Hooper. Let us mark how these gallant soldiers of Christ stood firm against a host of adversaries and were ready to die for their principles. What battles they fought! What controversies they maintained! What contradiction they endured! What tenacity of purpose they exhibited against a world in arms! And then let us remember that believing in an unseen Jesus was the secret of their strength. They overcame by faith.

Let us consider the men who have made the greatest marks in church history in the last hundred years. Let us observe how men like Wesley and Whitefield and Venn and Romaine stood alone in their day and generation and revived English religion in the face of opposition from men high in office and in the face of slander, ridicule and persecution from nine–tenths of professing Christians in our land. Let us observe how men like William Wilberforce and Havelock and Hedley Vicars have witnessed for Christ in the most difficult positions and displayed a banner for Christ even at the regimental mess–table or on the floor of the House of Commons. Let us mark how these noble witnesses never flinched to the end, and won the respect even of their worst adversaries. And then let us remember that believing in an unseen Christ is the key to all their characters. By faith they lived and walked and stood and overcame.

Would anyone live the life of a Christian soldier? Let him pray for faith. It is the gift of God and a gift which those who ask shall never ask for in vain. You must believe before you do. If men do nothing in religion, it is because they do not believe. Faith is the first step towards heaven.

Would anyone fight the fight of a Christian soldier successfully and prosperously? Let him pray for a continual increase of faith. Let him abide in Christ, get closer to Christ, tighten his hold on Christ every day that he lives. Let his daily prayer be that of the disciples: "Lord, increase my faith" (Luke 17:5). Watch jealously over your faith, if you have any. It is the citadel of the Christian character, on which the safety of the whole fortress depends. It is the point which Satan loves to assail. All lies at his mercy if faith is overthrown. Here, if we love life, we must especially stand on our guard.

3. True Christianity is a good fight

"Good" is a curious word to apply to any warfare. All worldly war is more or less evil. No doubt it is an absolute necessity in many cases—to procure the liberty of nations, to prevent the weak from being trampled down by the strong—but still it is an evil. It entails a dreadful amount of bloodshed and suffering. It hurries into eternity myriads who are completely unprepared for their change. It calls forth the worst passions of man. It causes enormous waste and destruction of property. It fills peaceful homes with mourning widows and orphans. It spreads far and wide poverty, taxation and national distress. It disarranges all the order of society. It interrupts the work of the gospel and the growth of Christian missions. In short, war is an immense and incalculable evil, and every praying man should cry night and day, "Give peace in our times." And yet there is one warfare which is emphatically "good" and one fight in which there is no evil. That warfare is the Christian warfare. That fight is the fight of the soul.

Now what are the reasons why the Christian fight is a "good fight"? What are the points in which his warfare is superior to the warfare of this world. I want my readers to know that there is abundant encouragement, if they will only begin the battle. The Scripture does not call the Christian fight "a good fight" without reason and cause. Let me try to show what I mean.

a. The Christian’s fight is good because fought under the best of generals. The Leader and Commander of all believers is our divine Savior, the Lord Jesus Christ—a Savior of perfect wisdom, infinite love and almighty power. The Captain of our salvation never fails to lead His soldiers to victory. He never makes any useless movements, never errs in judgment, never commits any mistake. His eye is on all His followers, from the greatest of them even to the least. The humblest servant in His army is not forgotten. The weakest and most sickly is cared for, remembered and kept unto salvation. The souls whom He has purchased and redeemed with His own blood are far too precious to be wasted and thrown away. Surely this is good!

b. The Christian’s fight is good because fought with the best of helps. Weak as each believer is in himself, the Holy Spirit dwells in him, and his body is a temple of the Holy Spirit. Chosen by God the Father, washed in the blood of the Son, renewed by the Spirit, he does not go to warfare at his own charges and is never alone. God the Holy Spirit daily teaches, leads, guides and directs him. God the Father guards him by His almighty power. God the Son intercedes for him every moment, like Moses on the mount, while he is fighting in the valley below. A threefold cord like this can never be broken! His daily provisions and supplies never fail. His commissariat is never defective. His bread and his water are sure. Weak as he seems in himself, like a worm, he is strong in the Lord to do great exploits. Surely this is good!

c. The Christian fight is a good fight because fought with the best of promises. To every believer belong exceeding great and precious promises, all "yes" and "amen" in Christ, promises sure to be fulfilled because made by One who cannot lie and who has power as well as will to keep His word. "Sin shall not have dominion over you." "The God of peace shall bruise Satan under your feet shortly." "He which has begun a good work . . . will perform it until the day of Jesus Christ." "When you pass through the waters, I will be with you, and through the rivers, they shall not overflow you." "My sheep . . . shall never perish, neither shall any man pluck them out of My hand." "Him that comes to Me I will in no wise cast out." "I will never leave you, nor forsake you." "I am persuaded that neither death, nor life . . . nor things present, nor things to come . . . shall be able to separate us from the love of God, which is in Christ Jesus" (Rom. 6:14; 16:20; Phil. 1:6; Isa. 43:2; John 10:28; 6:37; Heb. 13:5; Rom. 8:38, 39). Words like these are worth their weight in gold! Who does not know that promises of coming aid have cheered the defenders of besieged cities, like Lucknow, and raised them above their natural strength? Have we never heard that the promise of "help before night" had much to say to the mighty victory of Waterloo? Yet all such promises are as nothing compared to the rich treasure of believers, the eternal promises of God. Surely this is good!

d. The Christian’s fight is a good fight because fought with the best of issues and results. No doubt it is a war in which there are tremendous struggles, agonizing conflicts, wounds, bruises, watchings, fastings and fatigue. But still every believer, without exception, is "more than conqueror through Him that loved [him] " (Rom. 8:37). No soldiers of Christ are ever lost, missing or left dead on the battlefield. No mourning will ever need to be put on, and no tears to be shed, for either private or officer in the army of Christ. The muster roll, when the last evening comes, will be found precisely the same that it was in the morning. The English Guards marched out of London to the Crimean campaign a magnificent body of men, but many of the gallant fellows laid their bones in a foreign grave and never saw London again. Far different shall be the arrival of the Christian army in the "city which has foundations, whose builder and maker is God" (Heb. 11:10). Not one shall be found lacking. The words of our great Captain shall be found true: "Of those who You gave Me have I lost none" (John 18:9). Surely this is good!

e. The Christian’s fight is good because it does good to the soul of him that fights it. All other wars have a bad, lowering and demoralizing tendency. They call forth the worst passions of the human mind. They harden the conscience and sap the foundations of religion and morality. The Christian warfare alone tends to call forth the best things that are left in man. It promotes humility and charity, it lessens selfishness and worldliness, it induces men to set their affections on things above. The old, the sick, the dying, are never known to repent of fighting Christ’s battles against sin, the world and the devil. Their only regret is that they did not begin to serve Christ long before. The experience of that eminent saint, Philip Henry, does not stand alone. In his last days he said to his family, "I take you all to record that a life spent in the service of Christ is the happiest life that a man can spend upon earth." Surely this is good!

f. The Christian’s fight is a good fight because it does good to the world. All other wars have a devastating, ravaging and injurious effect. The march of an army through a land is a dreadful scourge to the inhabitants. Wherever it goes it impoverishes, wastes and does harm. Injury to persons, property, feelings and morals invariably accompanies it. Far different are the effects produced by Christian soldiers. Wherever they live, they are a blessing, They raise the standard of religion and morality. They invariably check the progress of drunkenness, Sabbath–breaking, profligacy and dishonesty. Even their enemies are obliged to respect them. Go where you please, you will rarely find that barracks and garrisons do good to the neighborhood. But go where you please, you will find that the presence of a few true Christians is a blessing. Surely this is good!

g. Finally, the Christian’s fight is good because it ends in a glorious reward for all who fight it. Who can tell the wages that Christ will pay to all His faithful people? Who can estimate the good things that our divine Captain has laid up for those who confess Him before men? A grateful country can give to her successful warriors medals, Victoria crosses, pensions, peerages, honors and titles. But it can give nothing that will last and endure forever, nothing that can be carried beyond the grave. Palaces like Blenheim and Strathfieldsay can only be enjoyed for a few years. The bravest generals and soldiers must go down one day before the king of terrors. Better, far better, is the position of him who fights under Christ’s banner, against sin, the world and the devil. He may get little praise of man while he lives and go down to the grave with little honor; but he will have that which is far better, because far more enduring. He will have "a crown of glory that fades not away" (1 Pet. 5:4). Surely this is good!

Let us settle it in our minds that the Christian fight is a good fight—really good, truly good, emphatically good. We see only part of it yet. We see the struggle, but not the end; we see the campaign, but not the reward; we see the cross, but not the crown. We see a few humble, broken–spirited, penitent, praying people, enduring hardships and despised by the world; but we see not the hand of God over them, the face of God smiling on them, the kingdom of glory prepared for them. These things are yet to be revealed. Let us not judge by appearances. There are more good things about the Christian warfare than we see.

And now let me conclude my whole subject with a few words of practical application. Our lot is cast in times when the world seems thinking of little else but battles and fighting. The iron is entering into the soul of more than one nation, and the mirth of many a fair district is clean gone. Surely in times like these a minister may fairly call on men to remember their spiritual warfare. Let me say a few parting words about the great fight of the soul.

1. It may be you are struggling hard for the rewards of this world. Perhaps you are straining every nerve to obtain money or place or power or pleasure. If that be your case, take care. You are sowing a crop of bitter disappointment. Unless you mind what you are about, your latter end will be to lie down in sorrow.

Thousands have trodden the path you are pursuing and have awoke too late to find it end in misery and eternal ruin. They have fought hard for wealth and honor and office and promotion and turned their backs on God and Christ and heaven and the world to come. And what has their end been? Often, far too often, they have found out that their whole life has been a grand mistake. They have tasted by bitter experience the feelings of the dying statesman who cried aloud in his last hours, "The battle is fought; the battle is fought; but the victory is not won."

For your own happiness’ sake resolve this day to join the Lord’s side. Shake off your past carelessness and unbelief. Come out from the ways of a thoughtless, unreasoning world. Take up the cross and become a good soldier of Christ. "Fight the good fight of faith" that you may be happy as well as safe.

Think what the children of this world will often do for liberty, without any religious principle. Remember how Greeks and Romans and Swiss and Tyrolese have endured the loss of all things, and even life itself, rather than bend their necks to a foreign yoke. Let their example provoke you to emulation. If men can do so much for a corruptible crown, how much more should you do for one which is incorruptible! Awake to a sense of the misery of being a slave. For life and happiness and liberty, arise and fight.

Fear not to begin and enlist under Christ’s banner. The great Captain of your salvation rejects none that come to Him. Like David in the cave of Adullam, He is ready to receive all who apply to Him, however unworthy they may feel themselves. None who repent and believe are too bad to be enrolled in the ranks of Christ’s army. All who come to Him by faith are admitted, clothed, armed, trained and finally led on to complete victory. Fear not to begin this very day. There is yet room for you.

Fear not to go on fighting, if you once enlist. The more thorough and whole–hearted you are as a soldier, the more comfortable will you find your warfare. No doubt you will often meet with trouble, fatigue and hard fighting, before your warfare is accomplished. But let none of these things move you. Greater is He who is for you than all they who are against you. Everlasting liberty or everlasting captivity are the alternatives before you. Choose liberty, and fight to the last.

2. It may be you know something of the Christian warfare and are a tried and proved soldier already. If that be your case, accept a parting word of advice and encouragement from a fellow soldier. Let me speak to myself as well as to you. Let us stir up our minds by way of remembrance. There are some things which we cannot remember too well.

Let us remember that if we would fight successfully, we must put on the whole armor of God and never lay it aside until we die. Not a single piece of the armor can be dispensed with. The belt of truth, the breastplate of righteousness, the shield of faith, the sword of the Spirit, the helmet of hope—each and all are needful. Not a single day can we dispense with any part of this armor. Well says an old veteran in Christ’s army, who died two hundred years ago, "In heaven we shall appear, not in armor, but in robes of glory. But here our arms are to be worn night and day. We must walk, work, sleep in them, or else we are not true soldiers of Christ." *

Let us remember the solemn words of an inspired warrior, who went to his rest eighteen hundred years ago: "No man that wars entangles himself with the affairs of this life; that he may please him who has chosen him to be a soldier" (2 Tim. 2:4). May we never forget that saying!

Let us remember that some have seemed good soldiers for a little season and talked loudly of what they would do and yet turned back disgracefully in the day of battle.

Let us never forget Balaam and Judas and Demas and Lot’s wife. Whatever we are, and however weak, let us be real, genuine, true and sincere.

Let us remember that the eye of our loving Savior is upon us morning, noon and night. He will never suffer us to be tempted above what we are able to bear. He can be touched with the feeling of our infirmities, for He suffered Himself, being tempted. He knows what battles and conflicts are, for He Himself was assaulted by the prince of this world. Having such a High Priest, Jesus the Son of God, let us hold fast our profession (Heb. 4:14).

Let us remember that thousands of soldiers before us have fought the same battle that we are fighting and come off more than conquerors through Him that loved them. They overcame by the blood of the Lamb, and so also may we. Christ’s arm is quite as strong as ever, and Christ’s heart is just as loving as ever. He who saved men and women before us is One who never changes. He is "able to save to the uttermost" all who "come unto God by Him." Then let us cast doubts and fears away. Let us follow "them who through faith and patience inherit the promises" and are waiting for us to join them (Heb. 7:25; 6:12).

Finally, let us remember that the time is short, and the coming of the Lord draws near. A few more battles and the last trumpet shall sound, and the Prince of Peace shall come to reign on a renewed earth. A few more struggles and conflicts, and then we shall bid an eternal goodbye to warfare and to sin, to sorrow and to death. Then let us fight on to the last and never surrender. Thus says the Captain of our salvation: "He who overcomes shall inherit all things; and I will be his God, and he shall be My son" (Rev. 21:7).

Let me conclude all with the words of John Bunyan in one of the most beautiful parts of Pilgrim’s Progress. He is describing the end of one of his best and holiest pilgrims: "After this it was noised abroad that Mr. Valiant–for–Truth was sent for by a summons, by the same party as the others. And he had this word for a token that the summons was true: ‘The pitcher was broken at the fountain’ (Eccl. 12:6). When he understood it, he called for his friends, and told them of it. Then said he, ‘I am going to my Father’s house; and though with great difficulty I have got here, yet now I do not repent me of all the troubles I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles, who will now be my Rewarder.’ When the day that he must go home was come, many accompanied him to the riverside, into which, as he went down, he said, ‘O death, where is your sting?’ And as he went down deeper, he cried, ‘O grave, where is your victory?’ So he passed over, and all the trumpets sounded for him on the other side."

May our end be like this! May we never forget that without fighting there can be no holiness while we live, and no crown of glory when we die!

THE COST

by J. C. Ryle

"Which of you, intending to build a tower, does not down first sit down and count the cost?" (Luke 14:28).

The text which heads this page is one of great importance. Few are the people who are not often obliged to ask themselves, "What does it cost?"

In buying property, in building houses, in furnishing rooms, in forming plans, in changing dwellings, in educating children, it is wise and prudent to look forward and consider. Many would save themselves much sorrow and trouble if they would only remember the question: "What does it cost?"

But there is one subject on which it is specially important to count the cost. That subject is the salvation of our souls. What does it cost to be a true Christian? What does it cost to be a really holy man? This, after all, is the grand question. For want of thought about this, thousands, after seeming to begin well, turn away from the road to heaven, and are lost forever in hell.

We are living in strange times. Events are hurrying on with singular rapidity. We never know "what a day may bring forth"; how much less do we know what may happen in a year! We live in a day of great religious profession. Scores of professing Christians in every part of the land are expressing a desire for more holiness and a higher degree of spiritual life. Yet nothing is more common than to see people receiving the Word with joy, and then after two or three years falling away and going back to their sins. They had not considered what it costs to be a really consistent believer and holy Christian. Surely these are times when we ought often to sit down and count the cost and to consider the state of our souls. We must mind what we are about. If we desire to be truly holy, it is a good sign. We may thank God for putting the desire into our hearts. But still the cost ought to be counted. No doubt Christ’s way to eternal life is a way of pleasantness. But it is folly to shut our eyes to the fact that His way is narrow, and the cross comes before the crown.

1. THE COST OF BEING A TRUE CHRISTIAN

Let there be no mistake about my meaning. I am not examining what it costs to save a Christian’s soul. I know well that it costs nothing less than the blood of the Son of God to provide an atonement and to redeem man from hell. The price paid for our redemption was nothing less than the death of Jesus Christ on Calvary. We "are bought with a price." "Christ gave Himself a ransom for all" (1 Cor. 6:20; 1 Tim. 2:6). But all this is wide of the question. The point I want to consider is another one altogether. It is what a man must be ready to give up if he wishes to be saved. It is the amount of sacrifice a man must submit to if he intends to serve Christ. It is in this sense that I raise the question: "What does it cost?" And I believe firmly that it is a most important one.

I grant freely that it costs little to be a mere outward Christian. A man has only got to attend a place of worship twice on Sunday and to be tolerably moral during the week, and he has gone as far as thousands around him ever go in religion. All this is cheap and easy work: it entails no self–denial or self–sacrifice. If this is saving Christianity and will take us to heaven when we die, we must alter the description of the way of life, and write, "Wide is the gate and broad is the way that leads to heaven!"

But it does cost something to be a real Christian, according to the standard of the Bible. There are enemies to be overcome, battles to be fought, sacrifices to be made, an Egypt to be forsaken, a wilderness to be passed through, a cross to be carried, a race to be run. Conversion is not putting a man in an armchair and taking him easily to heaven. It is the beginning of a mighty conflict, in which it costs much to win the victory. Hence arises the unspeakable importance of "counting the cost."

Let me try to show precisely and particularly what it costs to be a true Christian. Let us suppose that a man is disposed to take service with Christ and feels drawn and inclined to follow Him. Let us suppose that some affliction or some sudden death or an awakening sermon has stirred his conscience and made him feel the value of his soul and desire to be a true Christian. No doubt there is everything to encourage him. His sins may be freely forgiven, however many and great. His heart may be completely changed, however cold and hard. Christ and the Holy Spirit, mercy and grace, are all ready for him. But still he should count the cost. Let us see particularly, one by one, the things that his religion will cost him.

1. True Christianity will cost one his self–righteousness. He must cast away all pride and high thoughts and conceit of his own goodness. He must be content to go to heaven as a poor sinner saved only by free grace and owing all to the merit and righteousness of another. He must really feel as well as say the Prayer Book words, that he has "erred and gone astray like a lost sheep," that he has "left undone the things he ought to have done, and that there is no health in him." He must be willing to give up all trust in his own morality, respectability, praying, Bible reading, church–going, and sacrament receiving, and to trust in nothing but Jesus Christ.

2. True Christianity will cost a man his sins. He must be willing to give up every habit and practice which is wrong in God’s sight. He must set his face against it, quarrel with it, break off from it, fight with it, crucify it and labor to keep it under, whatever the world around him may say or think. He must do this honestly and fairly. There must be no separate truce with any special sin which he loves. He must count all sins as his deadly enemies and hate every false way. Whether little or great, whether open or secret, all his sins must be thoroughly renounced. They may struggle hard with him every day and sometimes almost get the mastery over him. But he must never give way to them. He must keep up a perpetual war with his sins. It is written, "Cast away from you all your transgressions." "Break off your sins . . . and iniquities." "Cease to do evil" (Ezek. 18:31; Dan. 4:27; Isa. 1:16).

This sounds hard. I do not wonder. Our sins are often as dear to us as our children: we love them, hug them, cleave to them and delight in them. To part with them is as hard as cutting off a right hand or plucking out a right eye. But it must be done. The parting must come. "Though wickedness be sweet in the sinner’s mouth, though he hide it under his tongue; though he spare it, and forsake it not," yet it must be given up, if he wishes to be saved (Job 20:12, 13). He and sin must quarrel if he and God are to be friends. Christ is willing to receive any sinners. But He will not receive them if they will stick to their sins.

3. Also, Christianity will cost a man his love of ease. He must take pains and trouble if he means to run a successful race toward heaven. He must daily watch and stand on his guard, like a soldier on enemy’s ground. He must take heed to his behavior every hour of the day, in every company and in every place, in public as well as in private, among strangers as well as at home. He must be careful over his time, his tongue, his temper, his thoughts, his imagination, his motives, his conduct in every relation of life. He must be diligent about his prayers, his Bible reading, and his use of Sundays, with all their means of grace. In attending to these things, he may come far short of perfection; but there is none of those who he can safely neglect. "The soul of the sluggard desires, and has nothing: but the soul of the diligent shall be made fat" (Prov. 13:4).

This also sounds hard. There is nothing we naturally dislike so much as "trouble" about our religion. We hate trouble. We secretly wish we could have a vicarious Christianity, and could be good by proxy, and have everything done for us. Anything that requires exertion and labor is entirely against the grain of our hearts. But the soul can have "no gains without pains."

4. Lastly, true Christianity will cost a man the favor of the world. He must be content to be thought ill of by man if he pleases God. He must count it no strange thing to be mocked, ridiculed, slandered, persecuted and even hated. He must not be surprised to find his opinions and practices in religion despised and held up to scorn. He must submit to be thought by many a fool, an enthusiast and a fanatic, to have his words perverted and his actions misrepresented. In fact, he must not marvel if some call him mad. The Master says, "Remember the word that I said unto you, ‘The servant is not greater than his Lord.’ If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also" (John 15:20).

I dare say this also sounds hard. We naturally dislike unjust dealing and false charges and think it very hard to be accused without cause. We should not be flesh and blood if we did not wish to have the good opinion of our neighbors. It is always unpleasant to be spoken against and forsaken and lied about and to stand alone. But there is no help for it. The cup which our Master drank must be drunk by His disciples. They must be "despised and rejected of men" (Isa. 53:3). Let us set down that item last in our account. To be a Christian, it will cost a man the favor of the world.

Considering the weight of this great cost, bold indeed must that man be who would dare to say that we may keep our self–righteousness, our sins, our laziness and our love of the world, and yet be saved!

Moreover, I grant it costs much to be a true Christian. But what sane man or woman can doubt that it is worth any cost to have the soul saved? When the ship is in danger of sinking, the crew think nothing of casting overboard the precious cargo. When a limb is mortified, a man will submit to any severe operation, and even to amputation, to save life. Surely a Christian should be willing to give up anything which stands between him and heaven. A religion that costs nothing is worth nothing! A cheap Christianity, without a cross, will prove in the end a useless Christianity, without a crown.

2. THE IMPORTANCE OF COUNTING THE COST

I might easily settle this question by laying down the principle that no duty enjoined by Christ can ever be neglected without damage. I might show how many shut their eyes throughout life to the nature of saving religion and refuse to consider what it really costs to be a Christian. I might describe how at last, when life is ebbing away, they wake up and make a few spasmodic efforts to turn to God. I might tell you how they find to their amazement that repentance and conversion are no such easy matters as they had supposed, and that it costs "a great sum" to be a true Christian. They discover that habits of pride and sinful indulgence and love of ease and worldliness are not so easily laid aside as they had dreamed. And so, after a faint struggle, they give up in despair, and leave the world hopeless, graceless and unfit to meet God! They had flattered themselves all their days that religion would be easy work when they once took it up seriously. But they open their eyes too late and discover for the first time that they are ruined because they never counted the cost.

But there is a certain group of people to whom especially I wish to address myself in handling this part of my subject. It is a large class, an increasing class, and a class which in these days is in peculiar danger. Let me in a few plain words try to describe this class. It deserves our best attention.

The people I speak of are not thoughtless about religion; they think a good deal about it. They are not ignorant of religion; they know the outlines of it pretty well. But their great defect is that they are not "rooted and grounded" in their faith. Too often they have picked up their knowledge second–hand, from being in religious families, or from being trained in religious ways, but have never worked it out by their own inward experience. Too often they have hastily taken up a profession of religion under the pressure of circumstances, from sentimental feelings, from animal excitement or from a vague desire to do like others around them, but without any solid work of grace in their hearts. People like these are in a position of immense danger. They are precisely those, if Bible examples are worth anything, who need to be exhorted to count the cost.

For want of counting the cost, myriads of the children of Israel perished miserably in the wilderness between Egypt and Canaan. They left Egypt full of zeal and fervor as if nothing could stop them. But when they found dangers and difficulties in the way, their courage soon cooled down. They had never reckoned on trouble. They had thought the promised land would be all before them in a few days. And so when enemies, privations, hunger and thirst began to try them, they murmured against Moses and God and would sincerely have gone back to Egypt. In a word, they had not counted the cost and so lost everything and died in their sins.

For want of counting the cost, many of our Lord Jesus Christ’s hearers went back after a time and "walked no more with Him" (John 6:66). When they first saw His miracles and heard His preaching, they thought "the kingdom of God would immediately appear." They cast in their lot with His apostles and followed Him without thinking of the consequences. But when they found that there were hard doctrines to be believed and hard work to be done and hard treatment to be borne, their faith gave way entirely and proved to be nothing at all. In a word, they had not counted the cost, and so made shipwreck of their profession.

For want of counting the cost, King Herod returned to his old sins and destroyed his soul. He liked to hear John the Baptist preach. He observed and honored him as a just and holy man. He even "did many things" which were right and good. But when he found that he must give up his darling Herodias, his religion entirely broke down. He had not reckoned on this. He had not counted the cost (Mark 6:20).

For want of counting the cost, Demas forsook the company of Paul, forsook the gospel, forsook Christ, forsook heaven. For a long time he journeyed with the great apostle of the Gentiles and was actually a "fellow–laborer." But when he found he could not have the friendship of this world as well as the friendship of God, he gave up his Christianity and cleaved to the world. "Demas has forsaken me," says Paul, "having loved this present world" (2 Tim. 4:10). He had not "counted the cost."

For want of counting the cost, the hearers of powerful evangelical preachers often come to miserable ends. They are stirred and excited into professing what they have not really experienced. They receive the Word with a "joy" so extravagant that it almost startles old Christians. They run for a time with such zeal and fervor that they seem likely to outstrip all others. They talk and work for spiritual objects with such enthusiasm that they make older believers feel ashamed. But when the novelty and freshness of their feelings is gone, a change comes over them. They prove to have been nothing more than stony–ground hearers. The description the great Master gives in the parable of the sower is exactly exemplified: "Temptation or persecution arises because of the Word, and they are offended" (Matt. 13:21). Little by little their zeal melts away and their love becomes cold. By and by their seats are empty in the assembly of God’s people, and they are heard of no more among Christians. And why? They had never counted the cost.

For lack of counting the cost, hundreds of professed converts, under religious revivals, go back to the world after a time and bring disgrace on religion. They begin with a sadly mistaken notion of what is true Christianity. They fancy it consists in nothing more than a so–called "coming to Christ" and having strong inward feelings of joy and peace. And so when they find, after a time, that there is a cross to be carried, that our hearts are deceitful, and that there is a busy devil always near us, they cool down in disgust and return to their old sins. And why? Because they had really never known what Bible Christianity is. They had never learned that we must count the cost.

For want of counting the cost, the children of religious parents often turn out ill and bring disgrace on Christianity. Familiar from their earliest years with the form and theory of the gospel, taught even from infancy to repeat great leading texts, accustomed every week to be instructed in the gospel, or to instruct others in Sunday schools, they often grow up professing a religion without knowing why or without ever having thought seriously about it. And then when the realities of grown–up life begin to press upon them, they often astound everyone by dropping all their religion and plunging right into the world. And why? They had never thoroughly understood the sacrifices which Christianity entails. They had never been taught to count the cost.

These are solemn and painful truths. But they are truths. They all help to show the immense importance of the subject I am now considering. They all point out the absolute necessity of pressing the subject of this message on all who profess a desire for holiness and of crying aloud in all the churches, "Count the cost."

I am bold to say that it would be well if the duty of counting the cost were more frequently taught than it is. Impatient hurry is the order of the day with many religionists. Instantaneous conversions, and immediate sensible peace, are the only results they seem to care for from the gospel. Compared with these, all other things are thrown into the shade. To produce them is the grand end and object, apparently, of all their labors. I say without hesitation that such a naked, one–sided mode of teaching Christianity is mischievous in the extreme.

Let no one mistake my meaning. I thoroughly approve of offering men a full, free, present, immediate salvation in Christ Jesus. I thoroughly approve of urging on man the possibility and the duty of immediate instantaneous conversion. In these matters I give place to no one. But I do say that these truths ought not to be set before men nakedly, singly and alone. They ought to be told honestly what it is they are taking up if they profess a desire to come out from the world and serve Christ. They ought not to be pressed into the ranks of Christ’s army without being told what the warfare entails. In a word, they should be told honestly to count the cost.

Does anyone ask what our Lord Jesus Christ’s practice was in this matter? Let him read what Luke records. He tells us that, on a certain occasion, "There went great multitudes with Him: and He turned, and said unto them, ‘If any come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me, cannot be My disciple’" (Luke 14:25–27). I must plainly say that I cannot reconcile this passage with the proceedings of many modern religious teachers. And yet, to my mind, the doctrine of it is as clear as the sun at noonday. It shows us that we ought not to hurry men into professing discipleship without warning them plainly to count the cost.

Does anyone ask what the practice of the eminent and best preachers of the gospel has been in days gone by? I am bold to say that they have all with one mouth borne testimony to the wisdom of our Lord’s dealing with the multitudes to which I have just referred. Luther and Latimer and Baxter and Wesley and Whitefield, and Berridge and Rowland Hill were all keenly alive to the deceitfulness of man’s heart. They knew full well that all is not gold that glitters, that conviction is not conversion, that feeling is not faith, that sentiment is not grace, that all blossoms do not come to fruit. "Be not deceived," was their constant cry. "Consider well what you do. Do not run before you are called. Count the cost."

If we desire to do good, let us never be ashamed of walking in the steps of our Lord Jesus Christ. Work hard if you will, and have the opportunity, for the souls of others. Press them to consider their ways. Compel them with holy violence to come in, to lay down their arms and to yield themselves to God. Offer them salvation, ready, free, full, immediate salvation. Press Christ and all His benefits on their acceptance. But in all your work tell the truth, and the whole truth. Be ashamed to use the vulgar arts of a recruiting sergeant. Do not speak only of the uniform, the pay and the glory; speak also of the enemies, the battle, the armor, the watching, the marching and the drill. Do not present only one side of Christianity. Do not keep back the cross of self–denial that must be carried, when you speak of the cross on which Christ died for our redemption. Explain fully what Christianity entails. Entreat men to repent and come to Christ; but bid them at the same time to count the cost.

3. SOME HINTS

Sorry indeed should I be if I did not say something on this branch of my subject. I have no wish to discourage anyone or to keep anyone back from Christ’s service. It is my heart’s desire to encourage everyone to go forward and take up the cross. Let us count the cost by all means, and count it carefully. But let us remember that, if we count rightly and look on all sides, there is nothing that need make us afraid.

Let me mention some things which should always enter into our calculations in counting the cost of true Christianity. Set down honestly and fairly what you will have to give up and go through if you become Christ’s disciple. Leave nothing out. Put it all down. But then set down side by side the following sums which I am going to give you. Do this fairly and correctly, and I am not afraid for the result.

a. Count up and compare the profit and the loss, if you are a true–hearted and holy Christian. You may possibly lose something in this world, but you will gain the salvation of your immortal soul. It is written: "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36.)

b. Count up and compare the praise and the blame, if you are a true–hearted and holy Christian. You may possibly be blamed by man, but you will have the praise of God the Father, God the Son and God the Holy Spirit. Your blame will come from the lips of a few erring, blind, fallible men and women. Your praise will come from the King of kings and Judge of all the earth. It is only those whom He blesses who are really blessed. It is written: "Blessed are you when men shall revile you, and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice and be exceeding glad: for great is your reward in heaven" (Matt. 5:11, 12).

c. Count up and compare the friends and the enemies, if you are a true–hearted and holy Christian. On the one side of you is the enmity of the devil and the wicked. On the other, you have the favor and friendship of the Lord Jesus Christ. Your enemies, at most, can only bruise your heel. They may rage loudly and compass sea and land to work your ruin, but they cannot destroy you. Your Friend is able to save to the uttermost all them that come unto God by Him. None shall ever pluck His sheep out of His hand. It is written: "Be not afraid of those who kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: fear Him, which after He has killed has power to cast into hell; yes, I say unto you, fear Him" (Luke 12:5).

d. Count up and compare the life that now is and the life to come, if you are a true–hearted and holy Christian. The time present, no doubt, is not a time of ease. It is a time of watching and praying, fighting and struggling, believing and working. But it is only for a few years. The time future is the season of rest and refreshing. Sin shall be cast out. Satan shall be bound. And, best of all, it shall be a rest forever. It is written: "Our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:17, 18).

e. Count up and compare the pleasures of sin and the happiness of God’s service, if you are a true–hearted and holy Christian. The pleasures that the worldly man gets by his ways are hollow, unreal and unsatisfying. They are like the fire of thorns, flashing and crackling for a few minutes, and then quenched forever. The happiness that Christ gives to His people is something solid, lasting and substantial. It is not dependent on health or circumstances. It never leaves a man, even in death. It ends in a crown of glory that fades not away. It is written: "The joy of the hypocrite [is] but for a moment." "As the crackling of thorns under a pot, so is the laughter of the fool" (Job 20:5; Eccl. 7:6). But it is also written: "Peace I leave with you, My peace give I unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid" (John 14:27).

f. Count up and compare the trouble that true Christianity entails and the troubles that are in store for the wicked beyond the grave. Grant for a moment that Bible reading and praying and repenting and believing and holy living require pains and self–denial. It is all nothing compared to that wrath to come which is stored up for the impenitent and unbelieving. A single day in hell will be worse than a whole life spent in carrying the cross. The "worm that never dies, and the fire that is not quenched" are things which it passes man’s power to conceive fully or describe. It is written: "Son, remember that you in your lifetime received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented" (Luke 16:25).

g. Count up and compare the number of those who turn from sin and the world and serve Christ, and the number of those who forsake Christ and return to the world. On the one side you will find thousands; on the other you will find none. Multitudes are every year turning out of the broad way and entering the narrow. None who really enter the narrow way grow tired of it and return to the broad. The footsteps in the downward road are often to be seen turning out of it. The footsteps in the road to heaven are all one way. It is written: "The way of the wicked is . . . darkness." "The way of transgressors is hard" (Prov. 4:19; 13:15). But it is also written: "The path of the just is as the shining light, that shines more and more unto the perfect day" (Prov. 4:18).

Such sums as these, no doubt, are often not done correctly. Not a few, I am well aware, are ever "halting between two opinions." They cannot make up their minds that it is worthwhile to serve Christ. The losses and gains, the advantages and disadvantages, the sorrows and the joys, the helps and the hindrances appear to them so nearly balanced that they cannot decide for God. They cannot do this great sum correctly. They cannot make the result so clear as it ought to be. They do not count right.

But why do they err so greatly? They lack faith. Paul advises us on how to come to a right conclusion about our souls in Hebrews 11, revealing a powerful principle that operates in the business of counting the cost. It is the same principle Noah understood, and that I will now make clear.

How was it that Noah persevered in building the ark? He stood alone amid a world of sinners and unbelievers. He had to endure scorn, ridicule and mockery. What was it that nerved his arm, and made him patiently work on and face it all? It was faith. He believed in a wrath to come. He believed that there was no safety, excepting in the ark that he was preparing. Believing, he held the world’s opinion very cheap. He counted the cost by faith and had no doubt that to build the ark was gain.

How was it that Moses forsook the pleasures of Pharaoh’s house and refused to be called the son of Pharaoh’s daughter? How was it that he cast in his lot with a despised people like the Hebrews and risked everything in this world in carrying out the great work of their deliverance from bondage? To the eye of sense he was losing everything and gaining nothing. What was it that moved him? It was faith. He believed that the "recompense of reward" was far better than all the honors of Egypt. He counted the cost by faith, as "seeing Him that is invisible," and was persuaded that to forsake Egypt and go forth into the wilderness was gain.

How was it that Saul the Pharisee could ever make up his mind to become a Christian? The cost and sacrifices of the change were fearfully great. He gave up all his brilliant prospects among his own people. He brought on himself, instead of man’s favor, man’s hatred, man’s enmity and man’s persecution, even unto death. What was it that enabled him to face it all? It was faith. He believed that Jesus, who met him on the way to Damascus, could give him a hundredfold more than he gave up, and in the world to come everlasting life. By faith he counted the cost and saw clearly on which side the balance lay. He believed firmly that to carry the cross of Christ was gain.

Let us mark well these things. That faith which made Noah, Moses and Paul do what they did, that faith is the great secret of coming to a right conclusion about our souls. That same faith must be our helper and ready–reckoner when we sit down to count the cost of being a true Christian. That same faith is to be had for the asking. "He gives more grace" (James 4:6). Armed with that faith, we shall set things down at their true value. Filled with that faith, we shall neither add to the cross nor subtract from the crown. Our conclusions will be all correct. Our sum total will be without error.

1. Now, let us make the serious inquiry: "What does your Christianity cost you?" Very likely it costs you nothing. Very probably it neither costs you trouble, nor time, nor thought, nor care, nor pains, nor reading, nor praying, nor self–denial, nor conflict, nor working, nor labor of any kind. Now mark what I say. Such a religion as this will never save your soul. It will never give you peace while you live, nor hope while you die. It will not support you in the day of affliction, nor cheer you in the hour of death. A religion which costs nothing is worth nothing. Awake before it is too late. Awake and repent. Awake and be converted. Awake and believe. Awake and pray. Rest not until you can give a satisfactory answer to my question: "What does it cost?"

2. Think, if you want stirring motives for serving God, what it cost to provide a salvation for your soul. Think how the Son of God left heaven and became Man, suffered on the cross and lay in the grave, to pay your debt to God, and work out for you a complete redemption. Think of all this and learn that it is no light matter to possess an immortal soul. It is worthwhile to take some trouble about one’s soul.

Ah, lazy man or woman, is it really come to this, that you will miss heaven for lack of trouble? Are you really determined to make shipwreck forever, from mere dislike to exertion? Away with the cowardly, unworthy thought. Arise and play the man. Say to yourself, "Whatever it may cost, I will, at any rate, strive to enter in at the strait gate." Look at the cross of Christ and take fresh courage. Look forward to death, judgment and eternity, and be in earnest. It may cost much to be a Christian, but you may be sure it pays.

3. If any reader of this message really feels that he has counted the cost and taken up the cross, I bid him persevere and press on. I dare say you often feel your heart faint and are sorely tempted to give up in despair. Your enemies seem so many, your besetting sins so strong, your friends so few, the way so steep and narrow, you hardly know what to do. But still I say, persevere and press on.

The time is very short. A few more years of watching and praying, a few more tossings on the sea of this world, a few more deaths and changes, a few more winters and summers, and all will be over. We shall have fought our last battle and shall need to fight no more.

The presence and company of Christ will make amends for all we suffer here below. When we see as we have been seen and look back on the journey of life, we shall wonder at our own faintness of heart. We shall marvel that we made so much of our cross, and thought so little of our crown. We shall marvel that in "counting the cost" we could ever doubt on which side the balance of profit lay. Let us take courage. We are not far from home. It may cost much to be a true Christian and a consistent holy man; but it pays.

GROWTH

J.C. Ryle

"Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18).

The subject of the text which heads this page is one that ought to be deeply interesting to every true Christian. It naturally raises the questions: "Do we grow in grace?" "Do we get on in our religion?" "Do we make progress?"

To a mere formal Christian I cannot expect the inquiry to seem worth attention. The man who has nothing more than a kind of Sunday religion—whose Christianity is like his Sunday clothes, put on once a week, and then laid aside—such a man cannot, of course, be expected to care about growth in grace. He knows nothing about such matters. They are foolishness to him (1 Cor. 2:14). But to everyone who is in downright earnest about his soul, and hungers and thirsts after spiritual life, the question ought to come home with searching power. Do we make progress in our religion? Do we grow?

The question is one that is always useful, but especially so at certain seasons. A Saturday night, a communion Sunday, the return of a birthday, the end of a year—all these are seasons that ought to set us thinking and make us look within. Time is fast flying. Life is fast ebbing away. The hour is daily drawing nearer when the reality of our Christianity will be tested, and it will be seen whether we have built on "the rock" or on "the sand." Surely it becomes us from time to time to examine ourselves and take account of our souls? Do we get on in spiritual things? Do we grow?

The question is one that is of special importance in the present day. Crude and strange opinions are floating in men’s minds on some points of doctrine, and among others on the point of growth in grace as an essential part of true holiness. By some it is totally denied. By others it is explained away and pared down to nothing. By thousands it is misunderstood and consequently neglected. In a day like this, it is useful to look fairly in the face the whole subject of Christian growth.

As we consider this subject, I want to make mention of the reality, the marks or signs, and the means of growth in grace.

I do not know you, into whose hands this text may have fallen. But I am not ashamed to ask your best attention to its contents. Believe me, the subject is no mere matter of speculation and controversy. It is an eminently practical subject, if any is in religion. It is intimately and inseparably connected with the whole question of sanctification. It is a leading mark of true saints that they grow. The spiritual health and prosperity, the spiritual happiness and comfort of every true–hearted and holy Christian, are intimately connected with the subject of spiritual growth.

1. The REALITY of religious growth

That any Christian should deny the reality of religious growth is at first sight a strange and melancholy thing. But it is fair to remember that man’s understanding is fallen no less than his will. Disagreements about doctrines are often nothing more than disagreements about the meaning of words. I try to hope that it is so in the present case. I try to believe that when I speak of growth in grace and maintain it, I mean one thing, while my brethren who deny it mean quite another. Let me therefore clear the way by explaining what I mean.

When I speak of growth in grace, I do not for a moment mean that a believer’s interest in Christ can grow. I do not mean that he can grow in safety, acceptance with God or security. I do not mean that he can ever be more justified, more pardoned, more forgiven, more at peace with God, than he is the first moment that he believes. I hold firmly that the justification of a believer is a finished, perfect and complete work and that the weakest saint, though he may not know and feel it, is as completely justified as the strongest. I hold firmly that our election, calling and standing in Christ admit of no degrees, increase or diminishing. If anyone dreams that by growth in grace I mean growth in justification, he is utterly wide of the mark and utterly mistaken about the whole point I am considering. I would go to the stake, God helping me, for the glorious truth, that in the matter of justification before God every believer is complete in Christ (Col. 2:10). Nothing can be added to his justification from the moment he believes, and nothing taken away.

When I speak of growth in grace, I only mean increase in the degree, size, strength, vigor and power of the graces which the Holy Spirit plants in a believer’s heart. I hold that every one of those graces admits of growth, progress and increase. I hold that repentance, faith, hope, love, humility, zeal, courage and the like may be little or great, strong or weak, vigorous or feeble, and may vary greatly in the same man at different periods of his life. When I speak of a man growing in grace, I mean simply this—that his sense of sin is becoming deeper, his faith stronger, his hope brighter, his love more extensive, his spiritual–mindedness more marked. He feels more of the power of godliness in his own heart. He manifests more of it in his life. He is going on from strength to strength, from faith to faith and from grace to grace. I leave it to others to describe such a man’s condition by any words they please. For myself I think the truest and best account of him is this—he is growing in grace.

One principal ground on which I build this doctrine of growth in grace is the plain language of Scripture. If words in the Bible mean anything, there is such a thing as growth, and believers ought to be exhorted to grow. What says Paul? "Your faith grows exceedingly" (2 Thess. 1:3). "We beseech you . . . that you increase more and more" (1 Thess. 4:10). "Increasing in the knowledge of God" (Col. 1:10). "Having hope, when your faith is increased" (2 Cor. 10:15). "The Lord make you to increase . . . in love" (1 Thess. 3:12). "That you may grow up into Him in all things" (Eph. 4:15). "I pray that your love may abound . . . more and more" (Phil. 1:9). "We beseech you, as you have received of us how you ought to walk and to please God, so you would abound more and more" (1 Thess. 4:1). What says Peter? "Desire the sincere milk of the Word, that you may grow thereby" (1 Pet. 2:2). "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18). I know not what others think of such texts. To me they seem to establish the doctrine for which I contend and to be incapable of any other explanation. Growth in grace is taught in the Bible. I might stop here and say no more.

The other ground, however, on which I build the doctrine of growth in grace, is the ground of fact and experience. I ask any honest reader of the New Testament whether he cannot see degrees of grace in the New Testament saints whose histories are recorded, as plainly as the sun at noonday. I ask him whether he cannot see in the very same people as great a difference between their faith and knowledge at one time and at another, as between the same man’s strength when he is an infant and when he is a grown–up man. I ask him whether the Scripture does not distinctly recognize this in the language it uses, when it speaks of "weak" faith and "strong" faith, and of Christians as "new–born babes," "little children," "young men," and "fathers"? (1 Pet. 2:2; 1 John 2:12–14.) I ask him, above all, whether his own observation of believers nowadays does not bring him to the same conclusion? What true Christian would not confess that there is as much difference between the degree of his own faith and knowledge when he was first converted, and his present attainments, as there is between a sapling and a full–grown tree? His graces are the same in principle; but they have grown. I know not how these facts strike others; to my eyes they seem to prove, most unanswerably, that growth in grace is a real thing.

I feel almost ashamed to dwell so long upon this part of my subject. In fact, if any man means to say that the faith and hope and knowledge and holiness of a newly–converted person are as strong as those of an old–established believer and need no increase, it is a waste of time to argue further. No doubt they are as real, but not so strong; as true, but not so vigorous; as much seeds of the Spirit’s planting, but not yet so fruitful. And if anyone asks how they are to become stronger, I say it must be by the same process by which all things having life increase—they must grow. And this is what I mean by growth in grace.

I want men to look at growth in grace as a thing of infinite importance to the soul. In a more practical sense, our best interests would be met with a serious inquiry into the question of spiritual growth.

a. Let us know then that growth in grace is the best evidence of spiritual health and prosperity. In a child or a flower or a tree we are all aware that when there is no growth there is something wrong. Healthy life in an animal or vegetable will always show itself by progress and increase. It is just the same with our souls. If they are progressing and doing well, they will grow.

b. Growth in grace is one way to be happy in our religion. God has wisely linked together our comfort and our increase in holiness. He has graciously made it our interest to press on and aim high in our Christianity. There is a vast difference between the amount of sensible enjoyment which one believer has in his religion compared to another. But you may be sure that ordinarily the man who feels the most "joy and peace in believing" and has the clearest witness of the Spirit in his heart is the man who grows.

c. Growth in grace is one secret of usefulness to others. Our influence on others for good depends greatly on what they see in us. The children of the world measure Christianity quite as much by their eyes as by their ears. The Christian who is always at a standstill, to all appearance the same man, with the same little faults and weaknesses and besetting sins and petty infirmities, is seldom the Christian who does much good. The man who shakes and stirs minds and sets the world thinking is the believer who is continually improving and going forward. Men think there is life and reality when they see growth.

d. Growth in grace pleases God. It may seem a wonderful thing, no doubt, that anything done by such creatures as we are can give pleasure to the Most High God. But so it is. The Scripture speaks of walking so as to please God. The Scripture says there are sacrifices with which "God is well pleased" (1 Thess. 4:1; Heb. 13:16). The husbandman loves to see the plants on which he has bestowed labor flourishing and bearing fruit. It cannot but disappoint and grieve him to see them stunted and standing still. Now what does our Lord Himself say? "I am the true Vine, and My Father is the Husbandman." "Herein is My Father glorified, that you bear much fruit; so shall you be My disciples" (John 15:1, 8). The Lord takes pleasure in all His people, but specially in those that grow.

e. Let us know, above all, that growth in grace is not only a thing possible, but a thing for which believers are accountable. To tell an unconverted man, dead in sins, to grow in grace would doubtless be absurd. To tell a believer, who is quickened and alive to God, to grow, is only summoning him to a plain scriptural duty. He has a new principle within him, and it is a solemn duty not to quench it. Neglect of growth robs him of privileges, grieves the Spirit and makes the chariot wheels of his soul move heavily. Whose fault is it, I should like to know, if a believer does not grow in grace? The fault, I am sure, cannot be laid on God. He delights to give more grace; He "has pleasure in the prosperity of His servants" (James 4:6; Ps. 35:27). The fault, no doubt, is our own. We ourselves are to blame, and none else, if we do not grow.

2. The MARKS of religious growth

Let me take it for granted that we do not question the reality of growth in grace and its vast importance. So far so good. But you now want to know how anyone may find out whether he is growing in grace or not? I answer that question, in the first place, by observing that we are very poor judges of our own condition and that bystanders often know us better than we know ourselves. But I answer further that there are undoubtedly certain great marks and signs of growth in grace, and that wherever you see these marks you see a growing soul. I will now proceed to place some of these marks before you in order.

a. One mark of growth in grace is increased humility. The man whose soul is growing feels his own sinfulness and unworthiness more every year. He is ready to say with Job, "I am vile," and with Abraham, "I am dust and ashes," and with Jacob, "I am not worthy of the least of all Your mercies," and with David, "I am a worm," and with Isaiah, "I am a man of unclean lips," and with Peter, "I am a sinful man, O Lord" (Job 40:4; Gen. 18:27; 32:10; Ps. 22:6; Isa. 6:5; Luke 5:8). The nearer he draws to God and the more he sees of God’s holiness and perfections, the more thoroughly is he sensible of his own countless imperfections. The further he journeys in the way to heaven, the more he understands what Paul meant when he says, "I am not already perfect," "I am not meet to be called an apostle," "I am less than the least of all saints," "I am chief of sinners" (Phil. 3:12; 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15). The riper he is for glory, the more, like the ripe corn, he hangs down his head. The brighter and clearer is his light, the more he sees of the shortcomings and infirmities of his own heart. When first converted, he would tell you he saw but little of them compared to what he sees now. Would anyone know whether he is growing in grace? Be sure that you look within for increased humility.

b. Another mark of growth in grace is increased faith and love towards our Lord Jesus Christ. The man whose soul is growing finds more in Christ to rest upon every year and rejoices more that he has such a Savior. No doubt he saw much in Him when first he believed. His faith laid hold on the atonement of Christ and gave him hope. But as he grows in grace, he sees a thousand things in Christ of which at first he never dreamed. His love and power, His heart and His intentions, His offices as Substitute, Intercessor, Priest, Advocate, Physician, Shepherd and Friend, unfold themselves to a growing soul in an unspeakable manner. In short, he discovers a suitableness in Christ to the wants of his soul, of which the half was once not known to him. Would anyone know if he is growing in grace? Then let him look within for increased knowledge of Christ.

c. Another mark of growth in grace is increased holiness of life and conversation. The man whose soul is growing gets more dominion over sin, the world and the devil every year. He becomes more careful about his temper, his words and his actions. He is more watchful over his conduct in every relation of life. He strives more to be conformed to the image of Christ in all things and to follow Him as his example, as well as to trust in Him as his Savior. He is not content with old attainments and former grace. He forgets the things that are behind and reaches forth unto those things which are before, making "Higher!" "Upward!" "Forward!" "Onward!" his continual motto (Phil. 3:13). On earth he thirsts and longs to have a will more entirely in unison with God’s will. In heaven the chief thing that he looks for, next to the presence of Christ, is complete separation from all sin. Would anyone know if he is growing in grace? Then let him look within for increased holiness.

d. Another mark of growth in grace is increased spirituality of taste and mind. The man whose soul is growing takes more interest in spiritual things every year. He does not neglect his duty in the world. He discharges faithfully, diligently and conscientiously every relation of life, whether at home or abroad. But the things he loves best are spiritual things. The ways and fashions and amusements and recreations of the world have a continually decreasing place in his heart. He does not condemn them as downright sinful, nor say that those who have anything to do with them are going to hell. He only feels that they have a constantly diminishing hold on his own affections and gradually seem smaller and more trifling in his eyes. Spiritual companions, spiritual occupations, spiritual conversation appear of ever–increasing value to him. Would anyone know if he is growing in grace? Then let him look within for increasing spirituality of taste.

e. Another mark of growth in grace is increase of charity. The man whose soul is growing is more full of love every year—of love to all men, but especially of love towards the brethren. His love will show itself actively in a growing disposition to do kindnesses, to take trouble for others, to be good–natured to everybody, to be generous, sympathizing, thoughtful, tender–hearted and considerate. It will show itself passively in a growing disposition to be meek and patient towards all men, to put up with provocation and not stand upon rights, to bear and forbear much rather than quarrel. A growing soul will try to put the best construction on other people’s conduct and to believe all things and hope all things, even to the end. There is no surer mark of backsliding and falling off in grace than an increasing disposition to find fault, pick holes and see weak points in others. Would anyone know if he is growing in grace? Then let him look within for increasing charity.

f. One more mark of growth in grace is increased zeal and diligence in trying to do good to souls. The man who is really growing will take greater interest in the salvation of sinners every year. Missions at home and abroad, efforts of every kind to spread the gospel, attempts of any sort to increase religious light and diminish religious darkness—all these things will every year have a greater place in his attention. He will not become "weary in well–doing" because he does not see every effort succeed. He will not care less for the progress of Christ’s cause on earth as he grows older, though he will learn to expect less. He will just work on, whatever the result may be—giving, praying, preaching, speaking, visiting, according to his position—and count his work its own reward. One of the surest marks of spiritual decline is a decreased interest about the souls of others and the growth of Christ’s kingdom. Would anyone know whether he is growing in grace? Then let him look within for increased concern about the salvation of souls.

Those high–flying religionists, whose only notion of Christianity is that of a state of perpetual joy and ecstasy, who tell you that they have got far beyond the region of conflict and soul–humiliation, such people no doubt will regard the marks I have laid down as "legal," "carnal" and "gendering to bondage." I cannot help that. I call no man master in these things. I only wish my statements to be tried in the balance of Scripture. And I firmly believe that what I have said is not only scriptural, but agreeable to the experience of the most eminent saints in every age. Show me a man in whom the six marks I have mentioned can be found. He is the man who can give a satisfactory answer to the question: "Do we grow?" Such are the most trustworthy marks of growth in grace. Let us examine them carefully and consider what we know about them.

3. The MEANS of religious growth

The words of James must never be forgotten: "Every good gift and every perfect gift is from above, and comes down from the Father of lights" (James 1:17). This is no doubt as true of growth in grace, as it is of everything else. It is the "gift of God." But still it must always be kept in mind that God is pleased to work by means. God has ordained means as well as ends. He that would grow in grace must use the means of growth.

This is a point, I fear, which is too much overlooked by believers. Many admire growth in grace in others and wish that they themselves were like them. But they seem to suppose that those who grow are what they are by some special gift or grant from God and that, as this gift is not bestowed on themselves, they must be content to sit still. This is a grievous delusion and one against which I desire to testify with all my might. I wish it to be distinctly understood that growth in grace is bound up with the use of means within the reach of all believers and that, as a general rule, growing souls are what they are because they use these means.

Let me ask the special attention of my readers while I try to set forth in order the means of growth. Cast away forever the vain thought that if a believer does not grow in grace it is not his fault. Settle it in your mind that a believer, a man quickened by the Spirit, is not a mere dead creature, but a being of mighty capacities and responsibilities. Let the words of Solomon sink down into your heart: "The soul of the diligent shall be made fat" (Prov. 13:4).

a. One thing essential to growth in grace is diligence in the use of private means of grace. By these I understand such means as a man must use by himself alone, and no one can use for him. I include under this head private prayer, private reading of the Scriptures, and private meditation and self–examination. The man who does not take pains about these three things must never expect to grow. Here are the roots of true Christianity. Wrong here, a man is wrong all the way through! Here is the whole reason why many professing Christians never seem to get on. They are careless and slovenly about their private prayers. They read their Bibles but little and with very little heartiness of spirit. They give themselves no time for self–inquiry and quiet thought about the state of their souls.

It is useless to conceal from ourselves that the age we live in is full of peculiar dangers. It is an age of great activity and of much hurry, bustle and excitement in religion. Many are "running to and fro," no doubt, and "knowledge is increased" (Dan. 12:4). Thousands are ready enough for public meetings, sermon hearing, or anything else in which there is "sensation." Few appear to remember the absolute necessity of making time to "commune with our own hearts, and be still" (Ps. 4:4). But without this, there is seldom any deep spiritual prosperity. Let us remember this point! Private religion must receive our first attention, if we wish our souls to grow.

b. Another thing which is essential to growth in grace is carefulness in the use of public means of grace. By these I understand such means as a man has within his reach as a member of Christ’s visible church. Under this head I include the ordinances of regular Sunday worship, the uniting with God’s people in common prayer and praise, the preaching of the Word, and the sacrament of the Lord’s Supper. I firmly believe that the manner in which these public means of grace are used has much to say to the prosperity of a believer’s soul. It is easy to use them in a cold and heartless way. The very familiarity of them is apt to make us careless. The regular return of the same voice, and the same kind of words, and the same ceremonies, is likely to make us sleepy and callous and unfeeling. Here is a snare into which too many professing Christians fall. If we would grow, we must be on our guard here. Here is a matter in which the Spirit is often grieved and saints take great damage. Let us strive to use the old prayers, and sing the old hymns, and kneel at the old communion rail, and hear the old truths preached, with as much freshness and appetite as in the year we first believed. It is a sign of bad health when a person loses relish for his food; and it is a sign of spiritual decline when we lose our appetite for means of grace. Whatever we do about public means, let us always do it "with our might" (Eccl. 9:10). This is the way to grow!

c. Another thing essential to growth in grace is watchfulness over our conduct in the little matters of everyday life. Our tempers, our tongues, the discharge of our several relations of life, our employment of time—each and all must be vigilantly attended to if we wish our souls to prosper. Life is made up of days, and days of hours, and the little things of every hour are never so little as to be beneath the care of a Christian. When a tree begins to decay at root or heart, the mischief is first seen at the extreme end of the little branches. "He that despises little things," says an uninspired writer, "shall fall by little and little." That witness is true. Let others despise us, if they like, and call us precise and over careful. Let us patiently hold on our way, remembering that "we serve a precise God," that our Lord’s example is to be copied in the least things as well as the greatest, and that we must "take up our cross daily" and hourly, rather than sin. We must aim to have a Christianity which, like the sap of a tree, runs through every twig and leaf of our character, and sanctifies all. This is one way to grow!

d. Another thing which is essential to growth in grace is caution about the company we keep and the friendships we form. Nothing perhaps affects man’s character more than the company he keeps. We catch the ways and tone of those we live and talk with, and unhappily get harm far more easily than good. Disease is infectious, but health is not. Now if a professing Christian deliberately chooses to be intimate with those who are not friends of God and who cling to the world, his soul is sure to take harm. It is hard enough to serve Christ under any circumstances in such a world as this. But it is doubly hard to do it if we are friends of the thoughtless and ungodly. Mistakes in friendship or marriage engagements are the whole reason why some have entirely ceased to grow. "Evil communications corrupt good manners." "The friendship of the world is enmity with God" (1 Cor. 15:33; James 4:4). Let us seek friends who will stir us up about our prayers, our Bible reading, and our employment of time, about our souls, our salvation, and a world to come. Who can tell the good that a friend’s word in season may do, or the harm that it may stop? This is one way to grow.

e. There is one more thing which is absolutely essential to growth in grace, and that is regular and habitual communion with the Lord Jesus. In saying this, let no one suppose for a minute that I am referring to the Lord’s Supper. I mean nothing of the kind. I mean that daily habit of communion between the believer and his Savior, which can only be carried on by faith, prayer and meditation. It is a habit, I fear, of which many believers know little. A man may be a believer and have his feet on the rock, and yet live far below his privileges. It is possible to have "union" with Christ, and yet to have little if any "communion" with Him. But, for all that, there is such a thing.

The names and offices of Christ, as laid down in Scripture, appear to me to show unmistakably that this communion between the saint and his Savior is not a mere fancy, but a real true thing. Between the Bridegroom and His bride, between the Head and His members, between the Physician and His patients, between the Advocate and His clients, between the Shepherd and His sheep, between the Master and His scholars, there is evidently implied a habit of familiar communion, of daily application for things needed, of daily pouring out and unburdening our hearts and minds. Such a habit of dealing with Christ is clearly something more than a vague general trust in the work that Christ did for sinners. It is getting close to Him and laying hold on Him with confidence, as a loving, personal Friend. This is what I mean by communion.

Now I believe that no man will ever grow in grace who does not know something experimentally of the habit of communion. We must not be content with a general orthodox knowledge that Christ is the Mediator between God and man, and that justification is by faith and not by works, and that we put our trust in Christ. We must go further than this. We must seek to have personal intimacy with the Lord Jesus and to deal with Him as a man deals with a loving friend. We must realize what it is to turn to Him first in every need, to talk to Him about every difficulty, to consult Him about every step, to spread before Him all our sorrows, to get Him to share in all our joys, to do all as in His sight, and to go through every day leaning on and looking to Him. This is the way that Paul lived "The life which I now live in the flesh I live by the faith of the Son of God." "To me to live is Christ" (Gal. 2:20; Phil. 1:21). It is ignorance of this way of living that makes so many see no beauty in the book of Canticles. But it is the man who lives in this way, who keeps up constant communion with Christ—this is the man, I say emphatically, whose soul will grow.

Although much more could be said on this weighty subject, let us now turn to some practical applications, keeping in mind its tremendous importance.

1. This text may fall into the hands of some who know nothing whatever about growth in grace. They have little or no concern about religion. A little proper Sunday church–going or chapel–going makes up the sum and substance of their Christianity. They are without spiritual life, and of course they cannot at present grow. Are you one of these people? If you are, you are in a pitiable condition.

Years are slipping away and time is flying. Graveyards are filling up and families are thinning. Death and judgment are getting nearer to us all. And yet you live like one asleep about your soul! What madness! What folly! What suicide can be worse than this?

Awake before it is too late; awake, and arise from the dead, and live to God. Turn to Him who is sitting at the right hand of God, to be your Savior and Friend. Turn to Christ, and cry mightily to Him about your soul. There is yet hope! He that called Lazarus from the grave is not changed. He that commanded the widow’s son at Nain to arise from his bier can do miracles yet for your soul. Seek Him at once: seek Christ, if you would not be lost forever. Do not stand still talking and meaning and intending and wishing and hoping. Seek Christ that you may live, and that living you may grow.

2. This text may fall into the hands of some who should know something of growth in grace but at present know nothing at all. They have made little or no progress since they were first converted. They seem to have "settled on their lees" (Zeph. 1:12). They go on from year to year content with old grace, old experience, old knowledge, old faith, old measure of attainment, old religious expressions, old set phrases. Like the Gibeonites, their bread is always moldy and their shoes are patched and clouted. They never appear to get on. Are you one of these people? If you are, you are living far below your privileges and responsibilities. It is high time to examine yourself.

If you have reason to hope that you are a true believer and yet do not grow in grace, there must be a fault, and a serious fault somewhere. It cannot be the will of God that your soul should stand still. "He gives more grace." He takes "pleasure in the prosperity of His servants" (James 4:6; Ps. 35:27). It cannot be for your own happiness or usefulness that your soul should stand still. Without growth you will never rejoice in the Lord (Phil. 4:4). Without growth you will never do good to others. Surely this want of growth is a serious matter! It should raise in you great searchings of heart. There must be some "secret thing" (Job 15:11). There must be some cause.

Take the advice I give you. Resolve this very day that you will find out the reason of your standstill condition. Probe with a faithful and firm hand every corner of your soul. Search from one end of the camp to the other, until you find out the Achan who is weakening your hands. Begin with an application to the Lord Jesus Christ, the great Physician of souls, and ask Him to heal the secret ailment within you, whatever it may be. Begin as if you had never applied to Him before, and ask for grace to cut off the right hand and pluck out the right eye. But never, never be content if your soul does not grow. For your peace’s sake, for your usefulness’ sake, for the honor of your Maker’s cause, resolve to find out the reason why.

3. This message may fall into the hands of some who are really growing in grace but are not aware of it and will not allow it. Their very growth is the reason why they do not see their growth! Their continual increase in humility prevents them feeling that they get on. Like Moses, when he came down from the mount from communing with God, their faces shine. And yet, like Moses, they are not aware of it (Ex. 34:29). Such Christians, I grant freely, are not common. But here and there such are to be found. Like angels’ visits, they are few and far between. Happy is the neighborhood where such growing Christians live! To meet them and see them and be in their company is like meeting and seeing a bit of "heaven upon earth."

Now what shall I say to such people? What can I say? What ought I to say? Shall I bid them awake to a consciousness of their own growth and be pleased with it? I will do nothing of the kind. Shall I tell them to plume themselves on their own attainments and look at their own superiority to others? God forbid! I will do nothing of the kind. To tell them such things would do them no good. To tell them such things, above all, would be a useless waste of time. If there is any one feature about a growing soul which specially marks him, it is his deep sense of his own unworthiness. He never sees anything to be praised in himself. He only feels that he is an unprofitable servant and the chief of sinners. It is the righteous, in the picture of the judgment day, who say, "Lord, when saw we You an hungry, and fed You?" (Matt. 25:37). Extremes do indeed meet strangely sometimes. The conscience–hardened sinner and the eminent saint are in one respect singularly alike. Neither of them fully realizes his own condition. The one does not see his own sin, nor the other his own grace!

But shall I say nothing to growing Christians? Is there no word of counsel I can address to them? The sum and substance of all that I can say is to be found in two sentences "Go forward!" "Go on!"

We can never have too much humility, too much faith in Christ, too much holiness, too much spirituality of mind, too much charity, too much zeal in doing good to others. Then let us be continually forgetting the things behind, and reaching forth unto the things before (Phil. 3:13). The best of Christians in these matters is infinitely below the perfect pattern of his Lord. Whatever the world may please to say, we may be sure there is no danger of any of us becoming "too good."

Let us cast to the winds as idle talk the common notion that it is possible to be "extreme" and go "too far" in religion. This is a favorite lie of the devil and one which he circulates with vast industry. No doubt there are enthusiasts and fanatics to be found who bring an evil report upon Christianity by their extravagances and follies. But if anyone means to say that a mortal man can be too humble, too charitable, too holy or too diligent in doing good, he must either be an infidel or a fool. In serving pleasure and money, it is easy to go too far. But in following the things which make up true religion and in serving Christ, there can be no extreme.

Let us never measure our religion by that of others and think we are doing enough if we have gone beyond our neighbors. This is another snare of the devil. Let us mind our own business. "What is that to you?" said our Master on a certain occasion, "Follow you Me" (John 21:22). Let us follow on, aiming at nothing short of perfection. Let us follow on, making Christ’s life and character our only pattern and example. Let us follow on, remembering daily that at our best we are miserable sinners. Let us follow on, and never forget that it signifies nothing whether we are better than others or not. At our very best we are far worse than we ought to be. There will always be room for improvement in us. We shall be debtors to Christ’s mercy and grace to the very last. Then let us leave off looking at others and comparing ourselves with others. We shall find enough to do if we look at our own hearts.

Last, but not least, if we know anything of growth in grace and desire to know more, let us not be surprised if we have to go through much trial and affliction in this world. I firmly believe it is the experience of nearly all the most eminent saints. Like their blessed Master, they have been men of sorrows, acquainted with grief, and perfected through sufferings (Isa. 53:3; Heb. 2:10). It is a striking saying of our Lord, "Every branch in Me that bears fruit [my Father] purges it, that it may bring forth more fruit" (John 15:2). It is a melancholy fact, that constant temporal prosperity, as a general rule, is injurious to a believer’s soul. We cannot stand it. Sicknesses and losses and crosses and anxieties and disappointments seem absolutely needful to keep us humble, watchful and spiritual–minded. They are as needful as the pruning knife to the vine and the refiner’s furnace to the gold. They are not pleasant to flesh and blood. We do not like them and often do not see their meaning. "No chastening for the present seems to be joyous, but grievous: nevertheless afterward it yields the peaceable fruit of righteousness" (Heb. 12:11). We shall find that all worked for our good when we reach heaven. Let these thoughts abide in our minds, if we love growth in grace. When days of darkness come upon us, let us not count it a strange thing. Rather let us remember that lessons are learned on such days, which would never have been learned in sunshine. Let us say to ourselves, "This also is for my profit, that I may be a partaker of God’s holiness. It is sent in love. I am in God’s best school. Correction is instruction. This is meant to make me grow."

I leave the subject of growth in grace here. I trust I have said enough to set some readers thinking about it. All things are growing older: the world is growing old; we ourselves are growing older. A few more summers, a few more winters, a few more sicknesses, a few more sorrows, a few more weddings, a few more funerals, a few more meetings and a few more partings, and then—what? Why, the grass will be growing over our graves!

ASSURANCE

"I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day and not to me only, but unto all them also that love His appearing" (2 Tim. 4:6–8).

Here we see the apostle Paul looking three ways: downward, backward, forward—downward to the grave, backward to his own ministry, forward to that great day, the day of judgment!

It will do us good to stand by the apostle’s side a few minutes and mark the words he uses. Happy is that soul who can look where Paul looked and then speak as Paul spoke!

a. He looks downward to the grave, and he does it without fear. Hear what he says: "I am ready to be offered." I am like an animal brought to the place of sacrifice and bound with cords to the very horns of the altar. The drink offering, which generally accompanies the oblation, is already being poured out. The last ceremonies have been gone through. Every preparation has been made. It only remains to receive the death–blow, and then all is over.

"The time of my departure is at hand." I am like a ship about to unmoor and put to sea. All on board is ready. I only wait to have the moorings cast off that fasten me to the shore, and I shall then set sail and begin my voyage.

These are remarkable words to come from the lips of a child of Adam like ourselves! Death is a solemn thing, and never so much so as when we see it close at hand. The grave is a chilling, heart–sickening place, and it is vain to pretend it has no terrors. Yet here is a mortal man who can look calmly into the narrow "house appointed for all living," and say, while he stands upon the brink, "I see it all, and am not afraid."

b. Let us listen to him again. He looks backward to his ministerial life, and he does it without shame. Hear what he says: "I have fought a good fight." There he speaks as a soldier. I have fought that good fight with the world, the flesh and the devil, from which so many shrink and draw back.

"I have finished my course." There he speaks as one who has run for a prize. I have run the race marked out for me. I have gone over the ground appointed for me, however rough and steep. I have not turned aside because of difficulties, nor been discouraged by the length of the way. I am at last in sight of the goal.

"I have kept the faith." There he speaks as a steward. I have held fast that glorious gospel which was committed to my trust. I have not mingled it with man’s traditions, nor spoiled its simplicity by adding my own inventions, nor allowed others to adulterate it without withstanding them to the face. "As a soldier, a runner, a steward," he seems to say, "I am not ashamed."

That Christian is happy who, as he quits the world, can leave such testimony behind him. A good conscience will save no man, wash away no sin, not lift us one hair’s breadth towards heaven. Yet a good conscience will be found a pleasant visitor at our bedside in a dying hour. There is a fine passage in Pilgrim’s Progress which describes old Honest’s passage across the river of death. "The river," says Bunyan, "at that time overflowed its banks in some places; but Mr. Honest in his lifetime had spoken to one Good Conscience to meet him there; the which he also did, and lent him his hand, and so helped him over." We may be sure, there is a mine of truth in that passage.

c. Let us hear the apostle once more. He looks forward to the great day of reckoning, and he does it without doubt. Mark his words: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing." "A glorious reward," he seems to say, "is ready and laid up in store for me—even that crown which is only given to the righteous. In the great day of judgment the Lord shall give this crown to me, and to all beside me who have loved Him as an unseen Savior, and longed to see Him face to face. My work on earth is over. This one thing now remains for me to look forward to, and nothing more."

Let us observe that the apostle speaks without any hesitation or distrust. He regards the crown as a sure thing, as his own already. He declares with unfaltering confidence his firm persuasion that the righteous Judge will give it to him. Paul was no stranger to all the circumstances and accompaniments of that solemn day to which he referred. The great white throne, the assembled world, the open books, the revealing of all secrets, the listening angels, the awful sentence, the eternal separation of the lost and saved—all these were things with which he was well acquainted. But none of these things moved him. His strong faith overleaped them all and saw only Jesus, his all–prevailing Advocate, and the blood of sprinkling, and sin washed away. "A crown," he says, "is laid up for me." "The Lord Himself shall give it to me." He speaks as if he saw it all with his own eyes.

Such are the main things which these verses contain. Of most of them I shall not speak because I want to confine myself to the special subject of this exposition. I shall only try to consider one point in the passage. That point is the strong "assurance of hope," with which the apostle looks forward to his own prospects in the day of judgment.

I shall consider it readily, and at the same time with fear and trembling. I feel that I am treading on very difficult ground and that it is easy to speak rashly and unscripturally in this matter. The road between truth and error is here especially a narrow pass; and if I shall be enabled to do good to some without doing harm to others, I shall be very thankful.

I shall lay out the Scriptural reality for an assured hope, as well as explain that some are saved who never attain it. Also, I will explain why assurance is desirable, and remark on why it is so seldom acquired.

If I am not greatly mistaken, there is a very close connection between true holiness and assurance. Before I close this message, I hope to show my readers the nature of that connection. At present, I content myself with saying, that where there is the most holiness, there is generally the most assurance.

1. An assured hope is a true and scriptural thing

Assurance, such as Paul expresses in the verses which head this message, is not a mere fancy or feeling. It is not the result of high animal spirits, or a sanguine temperament of body. It is a positive gift of the Holy Spirit, bestowed without reference to men’s bodily frames or constitutions, and a gift which every believer in Christ ought to aim at and seek after.

In matters like these, the first question is this: "What says the Scripture?" I answer that question without the least hesitation. The Word of God appears to me to teach distinctly that a believer may arrive at an assured confidence with regard to his own salvation.

I lay it down fully and broadly, as God’s truth, that a true Christian, a converted man, may reach such a comfortable degree of faith in Christ, that in general he shall feel entirely confident as to the pardon and safety of his soul, shall seldom be troubled with doubts, seldom be distracted with fears, seldom be distressed by anxious questionings and, in short, though vexed by many an inward conflict with sin, shall look forward to death without trembling, and to judgment without dismay.  This, I say, is the doctrine of the Bible.

Such is my account of assurance. I will ask my readers to mark it well. I say neither less nor more than I have here laid down.

Now such a statement as this is often disputed and denied. Many cannot see the truth of it at all.

The church of Rome denounces assurance in the most unmeasured terms. The Council of Trent declares roundly that a "believer’s assurance of the pardon of his sins is a vain and ungodly confidence"; and Cardinal Bellarmine, the well–known champion of Romanism, calls it "a prime error of heretics."

The vast majority of the worldly and thoughtless Christians among ourselves oppose the doctrine of assurance. It offends and annoys them to hear of it. They do not like others to feel comfortable and sure, because they never feel so themselves. Ask them whether their sins are forgiven, and they will probably tell you they do not know! That they cannot receive the doctrine of assurance is certainly no marvel.

But there are also some true believers who reject assurance or shrink from it as a doctrine fraught with danger. They consider it borders on presumption. They seem to think it a proper humility never to feel sure, never to be confident, and to live in a certain degree of doubt and suspense about their souls. This is to be regretted and does much harm.

I frankly allow there are some presumptuous persons who profess to feel a confidence for which they have no scriptural warrant. There are always some people who think well of themselves when God thinks ill, just as there are some who think ill of themselves when God thinks well. There always will be such. There never yet was a scriptural truth without abuses and counterfeits. God’s election, man’s impotence, salvation by grace—all are alike abused. There will be fanatics and enthusiasts as long as the world stands. But, for all this, assurance is a reality and a true thing; and God’s children must not let themselves be driven from the use of a truth merely because it is abused.

My answer to all who deny the existence of real, well–grounded assurance, is simply this: "What says the Scripture?" If assurance be not there, I have not another word to say.

But does not Job say, "I know that my Redeemer lives, and that He shall stand at the latter day upon the earth and though after my skin worms destroy this body, yet in my flesh shall I see God"? (Job 19:25, 26).

Does not David say, "Though I walk through the valley of the shadow of death, I will fear no evil: for You are with me; Your rod and Your staff they comfort me"? (Ps. 23:4).

Does not Isaiah say, "You will keep him in perfect peace whose mind is stayed on You, because he trusts in You"? (Isa. 26:3).

And again, "The work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever"? (Isa. 32:17).

Does not Paul say to the Romans, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord"? (Rom. 8:38, 39).

Does he not say to the Corinthians, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens"? (2 Cor. 5:1).

And again, "We are always confident, knowing that, while we are at home in the body, we are absent from the Lord"? (2 Cor. 5:6).

Does he not say to Timothy, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him"? (2 Tim. 1:12).

And does he not speak to the Colossians of "the full assurance of understanding" (Col. 2:2), and to the Hebrews of the "full Assurance’,’of faith," and the "full assurance of hope"? (Heb. 10:22; 6:11).

Does not Peter say expressly, "Give diligence to make your calling and election sure"? (2 Pet. 1:10).

Does not John say, "We know that we have passed from death unto life"? (1 John 3:14).

And again, "These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life"? (1 John 5:13).

And again, "We know that we are of God"? (1 John 5:19).

What shall we say to these things? I desire to speak with all humility on any controverted point. I feel that I am only a poor fallible child of Adam myself. But I must say that in the passages I have just quoted I see something far higher than the mere "hopes" and "trusts" with which so many believers appear content in this day. I see the language of persuasion, confidence, knowledge—no, I may almost say, of certainty. And I feel, for my own part, if I may take these Scriptures in their plain obvious meaning, the doctrine of assurance is true.

But my answer, furthermore, to all who dislike the doctrine of assurance as bordering on presumption, is this: it can hardly be presumption to tread in the steps of Peter and Paul, of Job and of John. They were all eminently humble and lowly–minded men, if ever any were; and yet they all speak of their own state with an assured hope. Surely this should teach us that deep humility and strong assurance are perfectly compatible and that there is not any necessary connection between spiritual confidence and pride.

My answer, furthermore, is that many have attained to such an assured hope as our text expresses, even in modern times. I will not concede for a moment that it was a peculiar privilege confined to the apostolic day. There have been in our own land many believers who have appeared to walk in almost uninterrupted fellowship with the Father and the Son, who have seemed to enjoy an almost unceasing sense of the light of God’s reconciled countenance shining down upon them, and have left their experience on record. I could mention well–known names, if space permitted. The thing has been, and is—and that is enough.

My answer, lastly, is: it cannot be wrong to feel confidently in a matter where God speaks unconditionally, to believe decidedly when God promises decidedly, to have a sure persuasion of pardon and peace when we rest on the word and oath of Him that never changes. It is an utter mistake to suppose that the believer who feels assurance is resting on anything he sees in himself. He simply leans on the Mediator of the New Covenant and the Scripture of truth. He believes the Lord Jesus means what He says and takes Him at His word. Assurance after all is no more than a full–grown faith, a masculine faith that grasps Christ’s promise with both hands, a faith that argues like the good centurion, "If the Lord ‘speak the word only,’ I am healed. Wherefore then should I doubt?" (Matt. 8:8).

We may be sure that Paul was the last man in the world to build his assurance on anything of his own. He who could write himself down "chief of sinners" (1 Tim. 1:15) had a deep sense of his own guilt and corruption. But then he had a still deeper sense of the length and breadth of Christ’s righteousness imputed to him. He who could cry, "O wretched man that I am" (Rom. 7:24), had a clear view of the fountain of evil within his heart. But then he had a still clearer view of that other Fountain which can remove "all sin and uncleanness." He who thought himself "less than the least of all saints" (Eph. 3:8), had a lively and abiding feeling of his own weakness. But he had a still livelier feeling that Christ’s promise, "My sheep shall never perish" (John 10:28), could not be broken. Paul knew, if ever man did, that he was a poor, frail bark, floating on a stormy ocean. He saw, if any did, the rolling waves and roaring tempest by which he was surrounded. But then he looked away from self to Jesus and was not afraid. He remembered that anchor within the veil, which is both "sure and steadfast" (Heb. 6:19). He remembered the word and work and constant intercession of Him that loved him and gave Himself for him. And this it was, and nothing else, that enabled him to say so boldly, "A crown is laid up for me, and the Lord shall give it to me," and to conclude so surely, "The Lord will preserve me: I shall never be confounded."

2. A believer may never arrive at this assured hope, and yet be saved.

I would not desire to make one contrite heart sad that God has not made sad, or to discourage one fainting child of God, or to leave the impression that men have no part or lot in Christ, except they feel assurance.

A person may have saving faith in Christ and yet never enjoy an assured hope, such as the apostle Paul enjoyed. To believe and have a glimmering hope of acceptance is one thing; to have "joy and peace" in our believing, and abound in hope, is quite another. All God’s children have faith; not all have assurance. I think this ought never to be forgotten.

I know some great and good men have held a different opinion. I believe that many excellent ministers of the gospel, at whose feet I would gladly sit, do not allow the distinction I have stated. But I desire to call no man master. I dread as much as anyone the idea of healing the wounds of conscience slightly; but I should think any other view than that I have given a most uncomfortable gospel to preach, and one very likely to keep souls back a long time from the gate of life.

I do not shrink from saying that by grace a man may have sufficient faith to flee to Christ—sufficient faith really to lay hold on Him, really to trust in Him, really to be a child of God, really to be saved and yet to his last day be never free from much anxiety, doubt and fear.

"A letter," says an old writer, "may be written, which is not sealed; so grace may be written in the heart, yet the Spirit may not set the seal of assurance to it."

A child may be born heir to a great fortune and yet never be aware of his riches, may live childish, die childish, and never know the greatness of his possessions. And so also a man may be a babe in Christ’s family, think as a babe, speak as a babe and, though saved, never enjoy a lively hope or know the real privileges of his inheritance.

Let no man mistake my meaning when I dwell strongly on the reality, privilege and importance of assurance. Do not do me the injustice to say, I teach that none are saved except such as can say with Paul, "I know and am persuaded . . . there is a crown laid up for me." I do not say so. I teach nothing of the kind.

Faith in the Lord Jesus Christ a man must have, beyond all question, if he is to be saved. I know no other way of access to the Father. I see no intimation of mercy, excepting through Christ. A man must feel his sins and lost estate, must come to Jesus for pardon and salvation, must rest his hope on Him, and on Him alone. But if he only has faith to do this, however weak and feeble that faith may be, I will engage, from Scripture warrants, he shall not miss heaven.

Never, never let us curtail the freeness of the glorious gospel or clip its fair proportions. Never let us make the gate more straight and the way more narrow than pride and the love of sin have made it already. The Lord Jesus is very pitiful and of tender mercy. He does not regard the quantity of faith, but the quality: He does not measure its degree, but its truth. He will not break any bruised reed, nor quench any smoking flax. He will never let it be said that any perished at the foot of the cross. "Him that comes to Me," He says, "I will in no wise cast out" (John 6:37).

Yes! Though a man’s faith be no bigger than a grain of mustard seed, if it only brings him to Christ, and enables him to touch the hem of His garment, he shall be saved—saved as surely as the oldest saint in paradise, saved as completely and eternally as Peter or John or Paul. There are degrees in our sanctification. In our justification there are none. What is written is written and shall never fail: "Whoever believes on Him," not whoever has a strong and mighty faith, "Whoever believes on Him shall not be ashamed" (Rom. 10:11).

But all this time, be it remembered, the poor believing soul may have no full assurance of his pardon and acceptance with God. He may be troubled with fear upon fear and doubt upon doubt. He may have many an inward question and many an anxiety, many a struggle and many a misgiving, clouds and darkness, storm and tempest to the very end.

Bare simple faith in Christ shall save a man, though he may never attain to assurance; but will it bring him to heaven with strong and abounding consolations? I will concede that it shall land him safe in harbor; but I will not concede that he will enter that harbor in full sail, confident and rejoicing. I would not be surprised if he reaches his desired haven weather–beaten and tempest–tossed, scarcely realizing his own safety, until he opens his eyes in glory.

An inquirer into religion would find more understanding if he made these simple distinctions between faith and assurance. It is all too easy to confuse the two. Faith, let us remember, is the root, and assurance is the flower. Doubtless you can never have the flower without the root; but it is no less certain you may have the root and not the flower.

Faith is that poor trembling woman who came behind Jesus in the press and touched the hem of His garment (Mark 5:25). Assurance is Stephen standing calmly in the midst of his murderers and saying, "I see the heavens opened, and the Son of man standing on the right hand of God" (Acts 7:56).

Faith is the penitent thief, crying, "Lord, remember me" (Luke 23:42). Assurance is Job, sitting in the dust, covered with sores, and saying, "I know that my Redeemer lives" (Job 19:25). "Though He slay me, yet will I trust in Him" (Job 13:15).

Faith is Peter’s drowning cry, as he began to sink: "Lord, save me!" (Matt. 14:30.) Assurance is that same Peter declaring before the council in after times, "This is the stone which was set at nothing of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:11, 12).

Faith is the anxious, trembling voice: "Lord, I believe: help You mine unbelief" (Mark 9:24). Assurance is the confident challenge: "Who shall lay anything to the charge of God’s elect? Who is he who condemns?" (Rom. 8:33, 34). Faith is Saul praying in the house of Judas at Damascus, sorrowful, blind and alone (Acts 9:11). Assurance is Paul, the aged prisoner, looking calmly into the grave, and saying, "I know whom I have believed. There is a crown laid up for me" (2 Tim. 1:12; 4:8).

Faith is life. How great the blessing! Who can describe or realize the gulf between life and death? "A living dog is better than a dead lion" (Eccl. 9:4). And yet life may be weak, sickly, unhealthy, painful, trying, anxious, weary, burdensome, joyless, smileless to the very end. Assurance is more than life. It is health, strength, power, vigor, activity, energy, manliness, beauty.

It is not a question of "saved or not saved" that lies before us, but of "privilege or no privilege." It is not a question of peace or no peace, but of great peace or little peace. It is not a question between the wanderers of this world and the school of Christ: it is one that belongs only to the school: it is between the first form and the last.

He who has faith does well. Happy should I be if I thought all readers of this message had it. Blessed, thrice blessed, are those who believe! They are safe. They are washed. They are justified. They are beyond the power of hell. Satan, with all his malice, shall never pluck them out of Christ’s hand. But he who has assurance does far better—sees more, feels more, knows more, enjoys more, has more days like those spoken of in Deuteronomy, even "the days of heaven upon the earth" (Deut. 11:21).

3. Reasons why an assured hope is exceedingly to be desired.

I ask special attention to this point. I heartily wish that assurance was more sought after than it is. Too many among those who believe begin doubting and go on doubting, live doubting and die doubting, and go to heaven in a kind of mist.

It would ill become me to speak in a slighting way of "hopes" and "trusts." But I fear many of us sit down content with them and go no further. I should like to see fewer "peradventurers" in the Lord’s family and more who could say, "I know and am persuaded." Oh, that all believers would covet the best gifts and not be content with less! Many miss the full tide of blessedness the gospel was meant to convey. Many keep themselves in a low and starved condition of soul, while their Lord is saying, "Eat and drink abundantly, O beloved." "Ask and receive, that your joy may be full" (Song 5:1; John 16:24).

1. Let us remember that assurance is to be desired because of the present comfort and peace it affords.

Doubts and fears have power to spoil much of the happiness of a true believer in Christ. Uncertainty and suspense are bad enough in any condition—in the matter of our health, our property, our families, our affections, our earthly callings—but never so bad as in the affairs of our souls. And so long as a believer cannot get beyond, "I hope," and "I trust," he manifestly feels a degree of uncertainty about his spiritual state. The very words imply as much. He says, "I hope," because he dares not say, "I know."

Now assurance goes far to set a child of God free from this painful kind of bondage and thus ministers mightily to his comfort. It enables him to feel that the great business of life is a settled business, the great debt a paid debt, the great disease a healed disease, and the great work a finished work; and all other business, diseases, debts and works are then by comparison small. In this way assurance makes him patient in tribulation, calm under bereavements, unmoved in sorrow, not afraid of evil tidings, in every condition content; for it gives him a fixedness of heart. It sweetens his bitter cups; it lessens the burden of his crosses; it smooths the rough places over which he travels; it lightens the valley of the shadow of death. It makes him always feel that he has something solid beneath his feet and something firm under his hands—a sure friend by the way, and a sure home at the end.

Assurance will help a man to bear poverty and loss. It will teach him to say, "I know that I have in heaven a better and more enduring substance. Silver and gold have I none, but grace and glory are mine, and these can never make themselves wings and flee away. Though the fig tree shall not blossom, yet I will rejoice in the Lord" (Hab. 3:17, 18).

Assurance will support a child of God under the heaviest bereavements and assist him to feel "It is well." An assured soul will say, "Though beloved ones are taken from me, yet Jesus is the same, and is alive for evermore. Christ, being raised from the dead, dies no more. Though my house be not as flesh and blood could wish, yet I have an everlasting covenant, ordered in all things and sure" (2 Kings 4:26; Heb. 13:8; Rom. 6:9; 2 Sam. 23:5).

Assurance will enable a man to praise God and be thankful, even in prison, like Paul and Silas at Philippi. It can give a believer songs even in the darkest night and joy when all things seem going against him (Job 35:10; Ps. 42:8).

Assurance will enable a man to sleep with the full prospect of death on the morrow, like Peter in Herod’s dungeon. It will teach him to say, "I will both lay me down in peace and sleep, for You, Lord, only make me dwell in safety" (Ps. 4:8).

Assurance can make a man rejoice to suffer shame for Christ’s sake, as the apostles did when put in prison at Jerusalem (Acts 5:41). It will remind him that he may "rejoice and be exceeding glad" (Matt. 5:12), and there is in heaven an exceeding weight of glory that shall make amends for all (2 Cor. 4:17).

Assurance will enable a believer to meet a violent and painful death without fear, as Stephen did in the beginning of Christ’s church, and as Cranmer, Ridley, Hooper, Latimer, Rogers and Taylor did in our own land. It will bring to his heart the texts: "Be not afraid of those who kill the body, and after that have no more that they can do" (Luke 12:4). "Lord Jesus, receive my spirit" (Acts 7:59).

Assurance will support a man in pain and sickness, make all his bed, and smooth down his dying pillow. It will enable him to say, "If my earthly house fail, I have a building of God" (2 Cor. 5:1). "I desire to depart and be with Christ" (Phil. 1:23). "My flesh and my heart may fail, but God is the strength of my heart, and my portion forever" (Ps. 73:26).

The strong consolation which assurance can give in the hour of death is a point of great importance. We may depend on it, we shall never think assurance so precious as when our turn comes to die. In that awful hour there are few believers who do not find out the value and privilege of an "assured hope," whatever they may have thought about it during their lives. General "hopes" and "trusts" are all very well to live upon while the sun shines and the body is strong; but when we come to die, we shall want to be able to say, "I know" and "I feel." The river of death is a cold stream, and we have to cross it alone. No earthly friend can help us. The last enemy, the king of terrors, is a strong foe. When our souls are departing, there is no cordial like the strong wine of assurance.

There is a beautiful expression in the Prayer Book service for the visitation of the sick: "The almighty Lord, who is a most strong tower to all them that put their trust in Him, be now and evermore your defense, and make you know and feel that there is none other name under heaven, through whom you may receive health and salvation, but only the name of our Lord Jesus Christ." The compilers of that service showed great wisdom there. They saw that when the eyes grow dim, and the heart grows faint, and the spirit is on the eve of departing, there must then be knowing and feeling what Christ has done for us, or else there cannot be perfect peace.

2. Assurance is to be desired because it tends to make a Christian an active working Christian. None, generally speaking, do so much for Christ on earth as those who enjoy the fullest confidence of a free entrance into heaven and trust not in their own works, but in the finished work of Christ. That sounds wonderful, I dare say, but it is true.

A believer who lacks an assured hope will spend much of his time in inward searchings of heart about his own state. Like a nervous, hypochondriacal person, he will be full of his own ailments, his own doubtings and questionings, his own conflicts and corruptions. In short, you will often find he is so taken up with his internal warfare that he has little leisure for other things and little time to work for God.

But a believer who has, like Paul, an assured hope is free from these harassing distractions. He does not vex his soul with doubts about his own pardon and acceptance. He looks at the everlasting covenant sealed with blood, at the finished work and never–broken word of his Lord and Savior, and therefore counts his salvation a settled thing. And thus he is able to give an undivided attention to the work of the Lord and so in the long run to do more.

Take, for an illustration of this, two English emigrants, and suppose them set down side by side in New Zealand or Australia. Give each of them a piece of land to clear and cultivate. Let the portions allotted to them be the same, both in quantity and quality. Secure that land to them by every needful legal instrument; let it be conveyed as freehold to them and theirs forever; let the conveyance be publicly registered and the property made sure to them by every deed and security that man’s ingenuity can devise.

Suppose then that one of them shall set to work to clear his land and bring it into cultivation and labor at it day after day without intermission or cessation.

Suppose in the meanwhile that the other shall be continually leaving his work and going repeatedly to the public registry to ask whether the land really is his own, whether there is not some mistake, whether after all there is not some flaw in the legal instruments which conveyed it to him.

The one shall never doubt his title but just work diligently on. The other shall hardly ever feel sure of his title and spend half his time in going to Sydney or Melbourne or Auckland with needless inquiries about it.

Which now of these two men will have made most progress in a year’s time? Who will have done the most for his land, got the greatest breadth of soil under tillage, have the best crops to show, be altogether the most prosperous?

Anyone of common sense can answer that question. I need not supply an answer. There can be only one reply. Undivided attention will always attain the greatest success.

It is much the same in the matter of our title to "mansions in the skies." None will do so much for the Lord who bought him as the believer who sees his title clear and is not distracted by unbelieving doubts, questionings and hesitations. The joy of the Lord will be that man’s strength. "Restore unto me," says David, "the joy of Your salvation, then will I teach transgressors Your ways" (Ps. 51:12).

Never were there such working Christians as the apostles. They seemed to live to labor. Christ’s work was truly their meat and drink. They counted not their lives dear to themselves. They spent and were spent. They laid down ease, health, worldly comfort, at the foot of the cross. And one grand cause of this, I believe, was their assured hope. They were men who could say, "We know that we are of God, and the whole world lies in wickedness" (1 John 5:19).

3. Assurance is to be desired because it tends to make a Christian a decided Christian. Indecision and doubt about our own state in God’s sight is a grievous evil, and the mother of many evils. It often produces a wavering and unstable walk in following the Lord. Assurance helps to cut many a knot and to make the path of Christian duty clear and plain.

Many, of whom we feel hopes that they are God’s children, and have true grace, however weak, are continually perplexed with doubts on points of practice. "Should we do such and such a thing? Shall we give up this family custom? Ought we to go into that company? How shall we draw the line about visiting? What is to be the measure of our dressing and our entertainments? Are we never, under any circumstances, to dance, never to touch a card, never to attend parties of pleasure?" These are a kind of questions which seem to give them constant trouble. And often, very often, the simple root of their perplexity is that they do not feel assured they are themselves children of God. They have not yet settled the point which side of the gate they are on. They do not know whether they are inside the ark or not.

That a child of God ought to act in a certain decided way, they quite feel; but the grand question is, "Are they children of God themselves?" If they only felt they were so, they would go straightforward and take a decided line. But not feeling sure about it, their conscience is forever hesitating and coming to a dead lock. The devil whispers, "Perhaps after all you are only a hypocrite: what right have you to take a decided course? Wait until you are really a Christian." And this whisper too often turns the scale and leads on to some miserable compromise or wretched conformity to the world!

I believe we have here one chief reason why so many in this day are inconsistent, trimming, unsatisfactory, and half–hearted in their conduct about the world. Their faith fails. They feel no assurance that they are Christ’s, and so feel a hesitancy about breaking with the world. They shrink from laying aside all the ways of the old man because they are not quite confident they have put on the new. In short, I have little doubt that one secret cause of "halting between two opinions" is want of assurance. When people can say decidedly, "The Lord, He is the God," their course becomes very clear (1 Kings 18:39).

4. Assurance is to be desired because it tends to make the holiest Christians. This, too, sounds incredible and strange, and yet it is true. It is one of the paradoxes of the gospel, contrary at first sight to reason and common sense, and yet it is a fact. Cardinal Bellarmine was seldom more wide of the truth than when he said, "Assurance tends to carelessness and sloth." He who is freely forgiven by Christ will always do much for Christ’s glory, and he who enjoys the fullest assurance of this forgiveness will ordinarily keep up the closest walk with God. It is a faithful saying and worthy to be remembered by all believers: "He who has hope in Him purifies himself, even as He is pure" (1 John 3:3). A hope that does not purify is a mockery, a delusion, and a snare.

None are so likely to maintain a watchful guard over their own hearts and lives as those who know the comfort of living in close communion with God. They feel their privilege and will fear losing it. They will dread falling from the high estate, and marring their own comforts, by bringing clouds between themselves and Christ. He who goes on a journey with little money about him takes little thought of danger and cares little how late he travels. He, on the contrary, that carries gold and jewels will be a cautious traveler. He will look well to his roads, his lodgings and his company and run no risks. It is an old saying, however unscientific it may be, that the fixed stars are those which tremble most. The man that most fully enjoys the light of God’s reconciled countenance will be a man tremblingly afraid of losing its blessed consolations and jealously fearful of doing anything to grieve the Holy Spirit.

I commend these four points to the serious consideration of all professing Christians. Would you like to feel the everlasting arms around you and to hear the voice of Jesus daily drawing near to your soul and saying, "I am your salvation"? Would you like to be a useful laborer in the vineyard in your day and generation? Would you be known of all men as a bold, firm, decided, single–eyed, uncompromising follower of Christ? Would you be eminently spiritually–minded and holy? I doubt not some readers will say, "These are the very things our hearts desire. We long for them. We pant after them, but they seem far from us."

Now, has it never struck you that your neglect of assurance may possibly be the main secret of all your failures, that the low measure of faith which satisfies you may be the cause of your low degree of peace? Can you think it a strange thing that your graces are faint and languishing, when faith, the root and mother of them all, is allowed to remain feeble and weak?

Take my advice this day. Seek an increase of faith. Seek an assured hope of salvation like the apostle Paul’s. Seek to obtain a simple, childlike confidence in God’s promises. Seek to be able to say with Paul, "I know whom I have believed: I am persuaded that He is mine, and I am His."

You have very likely tried other ways and methods and completely failed. Change your plan. Go upon another tack. Lay aside your doubts. Lean more entirely on the Lord’s arm. Begin with implicit trusting. Cast aside your faithless backwardness to take the Lord at His word. Come and roll yourself, your soul and your sins, upon your gracious Savior. Begin with simple believing, and all other things shall soon be added to you.

4. Some probable causes why an assured hope is so seldom attained

This is a very serious question and ought to raise in all of us great searchings of heart. Few, certainly, of Christ’s people seem to reach up to this blessed spirit of assurance. Many comparatively believe, but few are persuaded. Many comparatively have saving faith, but few that glorious confidence which shines forth in the language of St. Paul. That such is the case, I think we must all allow.

Now, why is this so? Why is a thing, which two apostles have strongly enjoined us to seek after, a thing of which few believers have any experimental knowledge in these latter days? Why is an assured hope so rare?

I desire to offer a few suggestions on this point, with all humility. I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven. Perhaps the Lord sees something in the natural temperament of some of His children which makes assurance not good for them. Perhaps, in order to be kept in spiritual health, they need to be kept very low. God only knows. Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.

1. One most common cause, I suspect, is a defective view of the doctrine of justification.

I am inclined to think that justification and sanctification are insensibly confused together in the minds of many believers. They receive the gospel truth, that there must be something done in us as well as something done for us, if we are true members of Christ: and so far they are right. But then, without being aware of it, perhaps, they seem to imbibe the idea that their justification is, in some degree, affected by something within themselves. They do not clearly see that Christ’s work, not their own work—either in whole or in part, either directly or indirectly—is the only ground of our acceptance with God: that justification is a thing entirely without us, for which nothing whatever is needful on our part but simple faith and that the weakest believer is as fully and completely justified as the strongest.

Many appear to forget that we are saved and justified as sinners, and only sinners, and that we never can attain to anything higher, if we live to the age of Methuselah. Redeemed sinners, justified sinners and renewed sinners doubtless we must be—but sinners, sinners, sinners, we shall be always to the very last. They do not seem to comprehend that there is a wide difference between our justification and our sanctification. Our justification is a perfect finished work and admits of no degrees. Our sanctification is imperfect and incomplete and will be so to the last hour of our life. They appear to expect that a believer may at some period of his life be in a measure free from corruption, and attain to a kind of inward perfection. And not finding this angelic state of things in their own hearts, they at once conclude there must be something very wrong in their state. And so they go mourning all their days, oppressed with fears that they have no part or lot in Christ, and refusing to be comforted.

Let us weigh this point well. If any believing soul desires assurance and has not got it, let him ask himself, first of all, if he is quite sure he is sound in the faith, if he knows how to distinguish things that differ and if his eyes are thoroughly clear in the matter of justification. He must know what it is simply to believe and to be justified by faith before he can expect to feel assured.

In this matter, as well as in many others, the old Galatian heresy is the most fertile source of error, both in doctrine and in practice. People ought to seek clearer views of Christ and what Christ has done for them. Happy is the man who really understands "justification by faith without the deeds of the law."

2. Another common cause of the absence of assurance is slothfulness about growth in grace.

I suspect many true believers hold dangerous and unscriptural views on this point; I do not, of course, mean intentionally, but they do hold them. Many appear to think that, once converted, they have little more to attend to, and that a state of salvation is a kind of easy chair in which they may just sit still, lie back and be happy. They seem to fancy that grace is given them that they may enjoy it; and they forget that it is given, like a talent, to be used, employed and improved. Such persons lose sight of the many direct injunctions to increase, to grow, to abound more and more, to add to our faith, and the like; and in this little–doing condition, this sitting–still state of mind, I never marvel that they miss assurance.

I believe it ought to be our continual aim and desire to go forward, and our watchword on every returning birthday and at the beginning of every year should be "more and more" (1 Thess. 4:1): more knowledge, more faith, more obedience, more love. If we have brought forth thirty-fold, we should seek to bring forth sixty; and if we have brought forth sixty, we should strive to bring forth a hundred. The will of the Lord is our sanctification, and it ought to be our will too (Matt. 13:23; 1 Thess. 4:3).

One thing, at all events, we may depend upon—there is an inseparable connection between diligence and assurance. "Give diligence," says Peter, "to make your calling and election sure" (2 Pet. 1:10). "We desire," says Paul, "that every one of you do show the same diligence to the full assurance of hope unto the end" (Heb. 6:11). "The soul of the diligent," says Solomon, "shall be made fat" (Prov. 13:4). There is much truth in the old maxim of the Puritans: "Faith of adherence comes by hearing, but faith of assurance comes not without doing."

Is any reader of this message one of those who desire assurance, but have not got it? Mark my words. You will never get it without diligence, however much you may desire it. There are no gains without pains in spiritual things, any more than in temporal. "The soul of the sluggard desires and has nothing" (Prov. 13:4).

3. Another common cause of a want of assurance is an inconsistent walk in life.

With grief and sorrow I feel constrained to say that I fear nothing more frequently prevents men attaining an assured hope than this. The stream of professing Christianity in this day is far wider than it formerly was, and I am afraid we must admit at the same time it is much less deep.

Inconsistency of life is utterly destructive of peace of conscience. The two things are incompatible. They cannot and they will not go together. If you will have your besetting sins and cannot make up your minds to give them up, if you will shrink from cutting off the right hand and plucking out the right eye when occasion requires it, I will engage you will have no assurance.

A vacillating walk, a backwardness to take a bold and decided line, a readiness to conform to the world, a hesitating witness for Christ, a lingering tone of religion, a clinching from a high standard of holiness and spiritual life, all these make up a sure receipt for bringing a blight upon the garden of your soul.

It is vain to suppose you will feel assured and persuaded of your own pardon and acceptance with God, unless you count all God’s commandments concerning all things to be right, and hate every sin, whether great or small (Ps. 119:128). One Achan allowed in the camp of your heart will weaken your hands and lay your consolations low in the dust. You must be daily sowing to the Spirit, if you are to reap the witness of the Spirit. You will not find and feel that all the Lord’s ways are ways of pleasantness unless you labor in all your ways to please the Lord.

I bless God that our salvation in no wise depends on our own works. By grace we are saved—not by works of righteousness—through faith, without the deeds of the law. But I never would have any believer for a moment forget that our sense of salvation depends much on the manner of our living. Inconsistency will dim our eyes and bring clouds between us and the sun. The sun is the same behind the clouds, but you will not be able to see its brightness or enjoy its warmth; and your soul will be gloomy and cold. It is in the path of well–doing that the dayspring of assurance will visit you and shine down upon your heart.

"The secret of the Lord," says David, "is with them that fear Him, and He will show them His covenant" (Ps. 25:14).

"To him that orders his conversation aright, will I show the salvation of God" (Ps. 50:23).

"Great peace have they which love Your law, and nothing shall offend them" (Ps. 119:165).

"If we walk in the light, as He is in the light, we have fellowship one with another" (1 John 1:7).

"Let us not love in word, neither in tongue; but in deed and in truth; and hereby we know that we are of the truth, and shall assure our hearts before Him" (1 John 3:18, 19).

"Hereby we do know that we know Him, if we keep His commandments" (1 John 2:3).

Paul was a man who exercised himself to have always a conscience void of offense toward God and toward man (Acts 24:16). He could say with boldness, "I have fought the good fight, I have kept the faith." I do not therefore wonder that the Lord enabled him to add with confidence, "Henceforth there is a crown laid up for me, and the Lord shall give it me at that day."

If any believer in the Lord Jesus desires assurance and has not got it, let him think over this point also. Let him look at his own heart, look at his own conscience, look at his own life, look at his own ways, look at his own home. And perhaps when he has done that, he will be able to say, "There is a cause why I have no assured hope."

I leave the three matters I have just mentioned to the private consideration of every reader of this message. I am sure they are worth examining. May we examine them honestly. And may the Lord give us understanding in all things.

1. And now in closing this important inquiry, let me speak first to those readers who have not yet given themselves to the Lord, who have not yet come out from the world, chosen the good part and followed Christ.

I ask you then to learn from this subject the privileges and comforts of a true Christian.

I would not have you judge of the Lord Jesus Christ by His people. The best of servants can give you but a faint idea of that glorious Master. Neither would I have you judge of the privileges of His kingdom by the measure of comfort to which many of His people attain. Alas, we are most of us poor creatures! We come short, very short, of the blessedness we might enjoy. But, depend upon it, there are glorious things in the city of our God, which they who have an assured hope taste, even in their lifetime. There are lengths and breadths of peace and consolation there, which it has not entered into your heart to conceive. There is bread enough and to spare in our Father’s house, though many of us certainly eat but little of it, and continue weak. But the fault must not be laid to our Master’s charge: it is all our own.

And, after all, the weakest child of God has a mine of comforts within him, of which you know nothing. You see the conflicts and tossings of the surface of his heart, but you see not the pearls of great price which are hidden in the depths below. The feeblest member of Christ would not change conditions with you. The believer who possesses the least assurance is far better off than you are. He has a hope, however faint, but you have none at all. He has a portion that will never be taken from him, a Savior that will never forsake him, a treasure that fades not away, however little he may realize it all at present. But, as for you, if you die as you are, your expectations will all perish. Oh, that you were wise! Oh, that you understood these things! Oh, that you would consider your latter end!

I feel deeply for you in these latter days of the world, if I ever did. I feel deeply for those whose treasure is all on earth and whose hopes are all on this side of the grave. Yes! When I see old kingdoms and dynasties shaking to the very foundation; when I see, as we all saw a few years ago, kings and princes and rich men and great men fleeing for their lives and scarce knowing where to hide their heads; when I see property dependent on public confidence melting like snow in spring, and public stocks and funds losing their value—when I see these things, I feel deeply for those who have no better portion than this world can give them and no place in that kingdom which cannot be removed.

Take advice of a minister of Christ this very day. Seek durable riches, a treasure that cannot be taken from you, a city which has lasting foundations. Do as the apostle Paul did. Give yourself to the Lord Jesus Christ, and seek that incorruptible crown He is ready to bestow. Take His yoke upon you, and learn of Him. Come away from a world which will never really satisfy you and from sin which will bite like a serpent, if you cleave to it, at last. Come to the Lord Jesus as lowly sinners; and He will receive you, pardon you, give you His renewing Spirit, fill you with peace. This shall give you more real comfort than the world has ever done. There is a gulf in your heart which nothing but the peace of Christ can fill. Enter in and share our privileges. Come with us, and sit down by our side.

2. Lastly, let me turn to all believers who read these pages and speak to them a few words of brotherly counsel.

The main thing that I urge upon you is this: if you have not got an assured hope of your own acceptance in Christ, resolve this day to seek it. Labor for it. Strive after it. Pray for it. Give the Lord no rest until you "know whom you have believed."

I feel, indeed, that the small amount of assurance in this day, among those who are reckoned God’s children, is a shame and a reproach. "It is a thing to be heavily bewailed," says old Traill, "that many Christians have lived twenty or forty years since Christ called them by His grace, yet doubting in their life." Let us call to mind the earnest "desire" Paul expresses, that "every one" of the Hebrews should seek after full assurance; and let us endeavor, by God’s blessing, to roll this reproach away (Heb. 6:11).

Believing reader, do you really mean to say that you have no desire to exchange hope for confidence, trust for persuasion, uncertainty for knowledge? Because weak faith will save you, will you therefore rest content with it? Because assurance is not essential to your entrance into heaven, will you therefore be satisfied without it upon earth? Alas, this is not a healthy state of soul to be in; this is not the mind of the apostolic day! Arise at once and go forward. Stick not at the foundations of religion: go on to perfection. Be not content with a day of small things. Never despise it in others, but never be content with it yourself.

Believe me, believe me, assurance is worth the seeking. You forsake your own mercies when you rest content without it. The things I speak are for your peace. If it is good to be sure in earthly things, how much better is it to be sure in heavenly things! Your salvation is a fixed and certain thing. God knows it. Why should not you seek to know it too? There is nothing unscriptural in this. Paul never saw the book of life, and yet Paul says, "I know and am persuaded."

Make it then your daily prayer that you may have an increase of faith. According to your faith will be your peace. Cultivate that blessed root more, and sooner or later, by God’s blessing, you may hope to have the flower. You may not perhaps attain to full assurance all at once. It is good sometimes to be kept waiting: we do not value things which we get without trouble. But though it tarry, wait for it. Seek on, and expect to find.

There is one thing, however, of which I would not have you ignorant: you must not be surprised if you have occasional doubts after you have got assurance. You must not forget you are on earth, and not yet in heaven. You are still in the body and have indwelling sin; the flesh will lust against the spirit to the very end. The leprosy will never be out of the walls of the old house until death takes it down. And there is a devil, too, and a strong devil—a devil who tempted the Lord Jesus, and gave Peter a fall, and he will take care you know it. Some doubts there always will be. He who never doubts has nothing to lose. He who never fears possesses nothing truly valuable. He who is never jealous knows little of deep love. But be not discouraged: you shall be more than conqueror through Him that loved you.

Finally, do not forget that assurance is a thing which may be lost for a season, even by the brightest Christians, unless they take care.

Assurance is a most delicate plant. It needs daily, hourly watching, watering, tending, cherishing. So watch and pray the more when you have got it. As Rutherford says, "Make much of assurance." Be always upon your guard. When Christian slept in the arbor, in Pilgrim’s Progress, he lost his certificate. Keep that in mind.

David lost assurance for many months by falling into transgression. Peter lost it when he denied his Lord. Each found it again undoubtedly, but not until after bitter tears. Spiritual darkness comes on horseback and goes away on foot. It is upon us before we know that it is coming. It leaves us slowly, gradually, and not until after many days. It is easy to run downhill. It is hard work to climb up. So remember my caution—when you have the joy of the Lord, watch and pray.

Above all, grieve not the Spirit. Quench not the Spirit. Vex not the Spirit. Drive Him not to a distance by tampering with small bad habits and little sins. Little jarrings between husbands and wives make unhappy homes; and petty inconsistencies, known and allowed, will bring in a strangeness between you and the Spirit.

Hear the conclusion of the whole matter—the man who walks with God in Christ most closely will generally be kept in the greatest peace.

The believer who follows the Lord most fully and aims at the highest degree of holiness will ordinarily enjoy the most assured hope and have the clearest persuasion of his own salvation.

MOSES—AN EXAMPLE

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." (Hebrews 11:24–26).

The characters of God’s most eminent saints, as drawn and described in the Bible, form a most useful part of Holy Scripture. Abstract doctrines and principles and precepts are all most valuable in their way; but after all nothing is more helpful than a pattern or example. Do we want to know what practical holiness is? Let us sit down and study the picture of an eminently holy man. I propose in this message to set before my readers the history of a man who lived by faith and left us a pattern of what faith can do in promoting holiness of character. To all who want to know what "living by faith" means, I offer Moses as an example.

The eleventh chapter of the Epistle to the Hebrews, from which my text is taken, is a great chapter: it deserves to be printed in golden letters. I can well believe it must have been most cheering and encouraging to a converted Jew. I suppose no members of the early church found so much difficulty in a profession of Christianity as the Hebrews did. The way was narrow to all, but pre–eminently so to them. The cross was heavy to all, but surely they had to carry double weight. And this chapter would refresh them like a cordial; it would be as "wine to those that be of heavy hearts." Its words would be "pleasant as the honeycomb, sweet to the soul, and health to the bones" (Prov. 31:6; 16:24).

The three verses I am going to explain are far from being the least interesting in the chapter. Indeed I think few, if any, have so strong a claim on our attention. And I will explain why I say so.

It seems to me that the work of faith described in the story of Moses comes home more especially to our own case. The men of God who are named in the former part of the chapter are all examples to us beyond question. But we cannot literally do what most of them did, however much we may drink into their spirit. We are not called upon to offer a literal sacrifice like Abel, or to build a literal ark like Noah, or to leave our country literally, and dwell in tents, and offer up our Isaac like Abraham. But the faith of Moses comes nearer to us. It seems to operate in a way more familiar to our own experience. It made him take up a line of conduct such as we must sometimes take up ourselves in the present day, each in our own walk of life, if we would be consistent Christians. And for this reason, I think these three verses deserve more than ordinary consideration.

Now I have nothing but the simplest things to say about them. I shall only try to show the greatness of the things Moses did and the principle on which he did them. And then perhaps we shall be better prepared for the practical instruction which the verses appear to hold out to everyone who will receive it.

1. What Moses gave up and refused

Moses gave up three things for the sake of his soul. He felt that his soul would not be saved if he kept them, so he gave them up. And in so doing, I say that he made three of the greatest sacrifices that man’s heart can possibly make. Let us see.

1. He gave up rank and greatness.

"He refused to be called the son of Pharaoh’s daughter." We all know his history. The daughter of Pharaoh had preserved his life when he was an infant. She had gone further than that: she had adopted him and educated him as her own son.

If some writers of history may be trusted, she was Pharaoh’s only child. Some go so far as to say that in the common order of things, Moses would one day have been King of Egypt! That may be, or may not; we cannot tell. It is enough for us to know that, from his connection with Pharaoh’s daughter, Moses might have been, if he had pleased, a very great man. If he had been content with the position in which he found himself at the Egyptian court, he might easily have been among the first (if not the very first) in all the land of Egypt.

Let us think, for a moment, how great this temptation was.

Here was a man of like passions with ourselves. He might have had as much greatness as earth can well give. Rank, power, place, honor, titles, dignities—all were before him, and within his grasp. These are the things for which many men are continually struggling. These are the prizes which there is an incessant race in the world around us to obtain. To be somebody, to be looked up to, to raise themselves in the scale of society, to get a handle to their names—these are the very things for which many sacrifice time and thought and health and life itself. But Moses would not have them as a gift. He turned his back upon them. He refused them. He gave them up!

2. And more than this—he refused pleasure.

Pleasure of every kind, no doubt, was at his feet, if he had liked to take it up—sensual pleasure, intellectual pleasure, social pleasure—whatever could strike his fancy. Egypt was a land of artists, a residence of learned men, a resort of everyone who had skill, or science of any description. There was nothing which could feed the "lust of the flesh, the lust of the eye, or the pride of life," which one in the place of Moses might not easily have commanded and possessed as his own (1 John 2:16).

Let us think again, how great was this temptation also.

Millions live for pleasure. Hedonism is the great spirit that knows no boundaries, whether economical, social, political or cultural—pleasure is an idol enslaving the great majority of the world. The schoolboy looks for pleasure in his summer vacation, the young man in independence and business; the small business owner looks for it in retirement, and the poor man in the small comforts of home. Pleasure and fresh excitement in politics, travel, amusement, in company, in books, in several vices too dark to mention, pleasure is the shadow which all alike are hunting; each, perhaps, pretending to despise his neighbor for seeking it, each in his own way seeking it for himself, each wondering why he does not find it, each firmly persuaded that somewhere or other it is to be found. This was the cup that Moses had before his lips. He might have drunk as deeply as he liked of earthly pleasure; but he would not have it. He turned his back upon it. He refused it. He gave it up!

3. And more than this—he refused riches.

"The treasures in Egypt" is an expression that seems to tell of boundless wealth which Moses might have enjoyed, had he been content to remain with Pharaoh’s daughter. We may well suppose these "treasures" would have been a mighty fortune. Enough is still remaining in Egypt to give us some faint idea of the money at its king’s disposal. The pyramids and obelisks and temples and statues are still standing there as witnesses. The ruins at Carnac and Luxor and Denderah and many other places are still the mightiest buildings in the world. They testify to this day that the man who gave up Egyptian wealth gave up something which even our English minds would find it hard to reckon up and estimate.

Let us think once more, how great was this temptation.

Let us consider, for a moment, the power of money, the immense influence that "the love of money" obtains over men’s minds. Let us look around us and observe how men covet it and what amazing pains and trouble they will go through to obtain it. Tell them of an island many thousand miles away where something may be found which may be profitable, if imported; and at once a fleet of ships will be sent to get it. Show them a way to make one percent more of their money, and they will reckon you among the wisest of men; they will almost fall down and worship you. To possess money seems to hide defects, to cover over faults, to clothe a man with virtues. People can get over much, if you are rich! But here is a man who might have been rich, and would not. He would not have Egyptian treasures. He turned his back upon them. He refused them. He gave them up!

Such were the things that Moses refused—rank, pleasure, riches, all three at once.

Add to all this that he did it deliberately. He did not refuse these things in a hasty fit of youthful excitement. He was forty years old. He was in the prime of life. He knew what he was about. He was a highly educated man, "learned in all the wisdom of the Egyptians" (Acts 7:22). He could weigh both sides of the question.

Add to it that he did not refuse them because he was obliged. He was not like the dying man who tells us "he craves nothing more in this world"; and why? Because he is leaving the world and cannot keep it. He was not like the pauper who makes a merit of necessity and says, "he does not want riches"; and why? Because he cannot get them. He was not like the old man who boasts that "he has laid aside worldly pleasures"; and why? Because he is worn out and cannot enjoy them. No! Moses refused what he might have enjoyed. Rank, pleasure and riches did not leave him, but he left them.

And then judge whether I am not right in saying that his was one of the greatest sacrifices mortal man ever made. Others have refused much, but none, I think, so much as Moses. Others have done well in the way of self–sacrifice and self–denial, but he excels them all.

2. What Moses chose

Moses chose three things for his soul’s sake, and I think his choices are as wonderful as his refusals. The road to salvation led through them, and he followed it; and in so doing he chose three of the last things that man is ever disposed to take up.

1. Moses chose suffering and affliction.

He left the ease and comfort of Pharaoh’s court and openly took part with the children of Israel. They were an enslaved and persecuted people—an object of distrust, suspicion and hatred; and anyone who befriended them was sure to taste something of the bitter cup they were daily drinking.

To the eye of sense there seemed no chance of their deliverance from Egyptian bondage without a long and doubtful struggle. A settled home and country for them must have appeared a thing never likely to be obtained, however much desired. In fact, if ever man seemed to be choosing pain, trials, poverty, want, distress, anxiety, perhaps even death, with his eyes open, Moses was that man.

Let us think how wonderful was this choice.

Flesh and blood naturally shrink from pain. It is in us all to do so. We draw back by a kind of instinct from suffering and avoid it if we can. If two courses of action are set before us, which both seem right, we generally take that which is the least disagreeable to flesh and blood. We spend our days in fear and anxiety when we think affliction is coming near us and use every means to escape it. And when it does come, we often fret and murmur under the burden of it; and if we can only bear it patiently, we count it a great matter.

But look here! Here is a man of like passions with ourselves, and he actually chooses affliction! Moses saw the cup of suffering that was before him if he left Pharaoh’s court; and he chose it, preferred it and took it up.

2. But he did more than this, he chose the company of a despised people.

He left the society of the great and wise, among whom he had been brought up, and joined himself to the children of Israel. He, who had lived from infancy in the midst of rank and riches and luxury, came down from his high estate and cast in his lot with poor men—slaves, serfs, helots, pariahs, bond-servants, oppressed, destitute, afflicted, tormented—laborers in the brick–kiln.

How wonderful, once more, was this choice!

Generally speaking, we think it enough to carry our own troubles. We may be sorry for others whose lot is to be mean and despised. We may even try to help them; we may give money to raise them; we may speak for them to those on whom they depend; but here we generally stop.

But here is a man who does far more. He not merely feels for despised Israel but actually goes down to them, adds himself to their society and lives with them altogether. You would wonder if some great man in Grosvenor or Belgrave Square were to give up house and fortune and position in society and go to live on a small allowance in some narrow lane in Bethnal Green, for the sake of doing good. Yet this would convey a very faint and feeble notion of the kind of thing that Moses did. He saw a despised people, and he chose their company in preference to that of the noblest in the land. He became one with them, their fellow, their companion in tribulation, their ally, their associate and their friend.

3. But he did even more. He chose reproach and scorn.

Who can conceive the torrent of mockery and ridicule that Moses would have to stem, in turning away from Pharaoh’s court to join Israel? Men would tell him he was mad, foolish, weak, silly, out of his mind. He would lose his influence; he would forfeit the favor and good opinion of all among whom he had lived. But none of these things moved him. He left the court and joined the slaves!

Let us think again, what a choice this was!

There are few things more powerful than ridicule and scorn. It can do far more than open enmity and persecution. Many a man who would march up to a cannon’s mouth, or lead a forlorn hope, or storm a breach has found it impossible to face the mockery of a few companions and has flinched from the path of duty to avoid it. To be laughed at! To be made a joke of! To be jested and sneered at! To be reckoned weak and silly! To be thought a fool! There is nothing grand in all this and many, alas, cannot make up their minds to undergo it!

Yet here is a man who made up his mind to it and did not shrink from the trial. Moses saw reproach and scorn before him, and he chose them and accepted them for his portion.

Such then were the things that Moses chose: affliction, the company of a despised people, and scorn.

Consider beside all this, that Moses was no weak, ignorant, illiterate person, who did not know what he was about. You are specially told he was "mighty in words and in deeds," and yet he chose as he did! (Acts 7:22.)

Consider, also, the circumstances of his choice. He was not obliged to choose as he did. None compelled him to take such a course. The things he took up did not force themselves upon him against his will. He went after them; they did not come after him. All that he did, he did of his own free choice—voluntarily, and of his own accord.

And then judge whether it is not true that his choices were as wonderful as his refusals. Since the world began, I suppose, none ever made such a choice as Moses did in our text.

3. The principle which moved Moses

How can this conduct of his be accounted for? What possible reason can be given for it? To refuse that which is generally called good, to choose that which is commonly thought evil, this is not the way of flesh and blood. This is not the manner of man; this requires some explanation. What will that explanation be?

We have the answer in the text. I know not whether its greatness or its simplicity is more to be admired. It all lies in one little word, and that word is "faith."

Moses had faith. Faith was the mainspring of his wonderful conduct. Faith made him do as he did, choose what he chose and refuse what he refused. He did it all because he believed.

God set before the eyes of his mind His own will and purpose. God revealed to him that a Savior was to be born of the stock of Israel, that mighty promises were bound up in these children of Abraham, and yet to be fulfilled, that the time for fulfilling a portion of these promises was at hand; and Moses put credit in this, and believed. And every step in his wonderful career, every action in his journey through life after leaving Pharaoh’s court, his choice of seeming evil, his refusal of seeming good—all, all must be traced up to this fountain; all will be found to rest on this foundation. God had spoken to him, and he had faith in God’s Word.

He believed that God would keep His promises—that what He had said He would surely do, and what He had covenanted He would surely perform.

He believed that with God nothing was impossible. Reason and sense might say that the deliverance of Israel was out of the question: the obstacles were too many, the difficulties too great. But faith told Moses that God was all–sufficient. God had undertaken the work, and it would be done.

He believed that God was all wise. Reason and sense might tell him that his line of action was absurd, that he was throwing away useful influence and destroying all chance of benefiting his people by breaking with Pharaoh’s daughter. But faith told Moses that if God said, "Go this way," it must be the best.

He believed that God was all merciful. Reason and sense might hint that a more pleasant manner of deliverance might be found, that some compromise might be effected, and many hardships be avoided. But faith told Moses that God was love and would not give His people one drop of bitterness beyond what was absolutely needed.

Faith was a telescope to Moses. It made him see the goodly land afar off—rest, peace and victory, when dim–sighted reason could only see trial and barrenness, storm and tempest, weariness and pain.

Faith was an interpreter to Moses. It made him pick out a comfortable meaning in the dark commands of God’s handwriting, while ignorant sense could see nothing in it but mystery and foolishness.

Faith told Moses that all this rank and greatness was of the earth, earthy, a poor, vain, empty thing, frail, fleeting, and passing away; and that there was no true greatness like that of serving God. He was the king, he the true nobleman who belonged to the family of God. It was better to be last in heaven than first in hell.

Faith told Moses that worldly pleasures were "pleasures of sin." They were mingled with sin, they led on to sin, they were ruinous to the soul, and displeasing to God. It would be small comfort to have pleasure while God was against him. Better suffer and obey God, than be at ease and sin.

Faith told Moses that these pleasures after all were only for a "season." They could not last; they were all short–lived; they would weary him soon; he must leave them all in a few years.

Faith told him that there was a reward in heaven for the believer far richer than the treasures in Egypt, durable riches, where rust could not corrupt, nor thieves break through and steal. The crown there would be incorruptible; the weight of glory would be exceeding and eternal, and faith bade him look away to an unseen heaven if his eyes were dazzled with Egyptian gold.

Faith told Moses that affliction and suffering were not real evils. They were the school of God, in which He trains the children of grace for glory; the medicines which are needful to purify our corrupt wills; the furnace which must burn away our dross; the knife which must cut the ties that bind us to the world.

Faith told Moses that the despised Israelites were the chosen people of God. He believed that to them belonged the adoption and the covenant and the promises and the glory: that of them the seed of the woman was one day to be born, who should bruise the serpent’s head; that the special blessing of God was upon them; that they were lovely and beautiful in His eyes, and that it was better to be a doorkeeper among the people of God, than to reign in the palaces of wickedness.

Faith told Moses that all the reproach and scorn poured out on him was "the reproach of Christ," that it was honorable to be mocked and despised for Christ’s sake; that whoever persecuted Christ’s people was persecuting Christ Himself; and that the day must come when His enemies would bow before Him and lick the dust. All this, and much more, of which I cannot speak particularly, Moses saw by faith. These were the things he believed, and believing, did what he did. He was persuaded of them, and embraced them, he reckoned them as certainties, he regarded them as substantial verities, he counted them as sure as if he had seen them with his own eyes, he acted on them as realities—and this made him the man that he was. He had faith. He believed.

Marvel not that he refused greatness, riches and pleasure. He looked far forward. He saw with the eye of faith kingdoms crumbling into dust, riches making to themselves wings and fleeing away, pleasures leading on to death and judgment, and Christ only and His little flock enduring forever.

Wonder not that he chose affliction, a despised people and reproach. He beheld things below the surface. He saw with the eye of faith affliction lasting but for a moment, reproach rolled away, and ending in everlasting honor, and the despised people of God reigning as kings with Christ in glory.

And was he not right? Does he not speak to us though dead, this very day? The name of Pharaoh’s daughter has perished, or at any rate is extremely doubtful. The city where Pharaoh reigned is not known. The treasures in Egypt are gone. But the name of Moses is known wherever the Bible is read and is still a standing witness that "whoever lives by faith, happy is he."

4. Some practical lessons

"What has all this to do with us?" some will say. "We do not live in Egypt, we have seen no miracles, we are not Israelites, we are weary of the subject."

Yet our subject is a considerable and weighty one which we should not easily dismiss. It is particularly relevant to anyone desiring salvation for many reasons:

1. If you would ever be saved, you must make the choice that Moses made—you must choose God before the world.

Mark well what I say. Do not overlook this, though all the rest be forgotten. I do not say that the statesman must throw up his office, and the rich man forsake his property. Let no one fancy that I mean this. But I say, if a man would be saved, whatever be his rank in life, he must be prepared for tribulation. He must make up his mind to choose much which seems evil, and to give up and refuse much which seems good.

I dare say this sounds strange language to some who read these pages. I know well you may have a certain form of religion and find no trouble in your way. There is a common worldly kind of Christianity in this day, which many have and think they have enough—a cheap Christianity which offends nobody and requires no sacrifice, which costs nothing, and is worth nothing. I am not speaking of religion of this kind.

But if you really are in earnest about your soul, if your religion is something more than a mere fashionable Sunday cloak, if you are determined to live by the Bible, if you are resolved to be a New Testament Christian, then, I repeat, you will soon find you must carry a cross. You must endure hard things; you must suffer in behalf of your soul, as Moses did, or you cannot be saved.

The world in the nineteenth century is what it always was. The hearts of men are still the same. The offense of the cross is not ceased. God’s true people are still a despised little flock. True evangelical religion still brings with it reproach and scorn. A real servant of God will still be thought by many a weak enthusiast and a fool.

But the matter comes to this. Do you wish your soul to be saved? Then remember, you must choose whom you will serve. You cannot serve God and mammon. You cannot be on two sides at once. You cannot be a friend of Christ and a friend of the world at the same time. You must come out from the children of this world and be separate; you must put up with much ridicule, trouble and opposition, or you will be lost forever. You must be willing to think and do things which the world considers foolish and to hold opinions which are held by only a few. It will cost you something. The stream is strong, and you have to stem it. The way is narrow and steep, and it is no use saying it is not. But, depend on it, there can be no saving religion without sacrifices and self–denial.

Now are you making any sacrifices? Does your religion cost you anything? I put it to your conscience in all affection and tenderness. Are you, like Moses, preferring God to the world, or not? I beseech you not to take shelter under that dangerous word "we"—"we ought," and "we hope," and "we mean," and the like. I ask you plainly, what are you doing yourself? Are you willing to give up anything which keeps you back from God; or are you clinging to the Egypt of the world and saying to yourself, "I must have it, I must have it: I cannot tear myself away"? Is there any cross in your Christianity? Are there any sharp corners in your religion, anything that ever jars and comes in collision with the earthly–mindedness around you? Or is all smooth and rounded off and comfortably fitted into custom and fashion? Do you know anything of the afflictions of the gospel? Is your faith and practice ever a subject of scorn and reproach? Are you thought a fool by anyone because of your soul? Have you left Pharaoh’s daughter and heartily joined the people of God? Are you venturing all on Christ? Search and see.

These are hard inquiries and rough questions. I cannot help it. I believe they are founded on Scripture truths. I remember it is written: "There went great multitudes with [Jesus]: and He turned, and said unto them, ‘If any man come to Me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes and his own life also, he cannot be My disciple. And whoever does not bear his cross, and come after Me, cannot be My disciple’" (Luke 14:25–27). Many, I fear, would like glory, who have no wish for grace. They would sincerely have the wages, but not the work; the harvest, but not the labor; the reaping, but not the sowing; the reward, but not the battle. But it may not be. As Bunyan says, "The bitter must go before the sweet." If there is no cross, there will be no crown.

2. Nothing will ever enable you to choose God before the world, except faith.

Only faith enables you, nothing else, whether you have knowledge, feel strong emotions, practice regular use of outward forms, or have good companions. Faithless religion does something, but it isn’t enough; it is a clock without mainsprings or weights; its face may be beautiful, you may turn its fingers around, but it will not work. Religion of substance that stands has as its foundation the firmness of faith.

There must be a real heartfelt belief that God’s promises are sure and to be depended on—a real belief that what God says in the Bible is all true and that every doctrine contrary to this is false, whatever anyone may say. There must be a real belief that all God’s words are to be received, however hard and disagreeable to flesh and blood, and that His way is right and all others wrong. This there must be, or you will never come out from the world, take up the cross, follow Christ and be saved.

You must learn to believe promises better than possessions, things unseen better than things seen, things in heaven out of sight better than things on earth before your eyes, the praise of the invisible God better than the praise of visible man. Then, and then only, you will make a choice like Moses, and prefer God to the world.

Now the salient question presents itself: "Do you have this faith?" If you have, you will find it possible to refuse seeming good and choose seeming evil. You will think nothing of today’s losses, in the hope of tomorrow’s gains. You will follow Christ in the dark and stand by Him to the very last. If you have not, I warn you, you will never war a good warfare and "so run as to obtain." You will soon be offended and turn back to the world.

Above all this, there must be a real abiding faith in the Lord Jesus Christ. The life that you live in the flesh you must live by the faith of the Son of God. There must be a settled habit of continually leaning on Jesus, looking unto Jesus, drawing out of Jesus and using Him as the manna of your soul. You must strive to be able to say, "To me to live is Christ." "I can do all things through Christ which strengthens me" (Phil. 1:21; 4:13).

This was the faith by which the old saints obtained a good report. This was the weapon by which they overcame the world. This made them what they were.

This was the faith that made Noah go on building his ark, while the world looked on and mocked; and Abraham give the choice of the land to Lot, and dwell on quietly in tents; and Ruth cleave to Naomi, and turn away from her country and her gods; and Daniel continue in prayer, though he knew the lions’ den was prepared; and the three children refuse to worship idols, though the fiery furnace was before their eyes; and Moses forsake Egypt, not fearing the wrath of Pharaoh. All these acted as they did because they believed. They saw the difficulties and troubles of this course. But they saw Jesus by faith and above them all, and they pressed on. Well may the apostle Peter speak of faith as "precious faith" (2 Pet. 1:1).

3. The true reason why so many are worldly and ungodly people is that they have no faith. We must be aware that multitudes of professing Christians would never think for a moment of doing as Moses did. It is useless to speak smooth things and shut our eyes to the fact. That man must be blind who does not see thousands around him who are daily preferring the world to God, placing the things of time before the things of eternity, and the things of the body before the things of the soul. We may not like to admit this, and we try hard to blink the fact. But so it is.

And why do they do so? No doubt they will all give us reasons and excuses. Some will talk of the snares of the world, some of the want of time, some of the peculiar difficulties of their position, some of the cares and anxieties of life, some of the strength of temptation, some of the power of passions, some of the effects of bad companions. But what does it come to after all? There is a far shorter way to account for the state of their souls—they do not believe. One simple sentence, like Aaron’s rod, will swallow up all their excuses—they have no faith.

They do not really think what God says is true. They secretly flatter themselves with the notion: "It will surely not be fulfilled. There must surely be some other way to heaven beside that which ministers speak of. There cannot surely be so much danger of being lost." In short, they do not put implicit confidence in the words that God has written and spoken and so do not act upon them. They do not thoroughly believe hell and so do not flee from it; nor heaven and so do not seek it; nor the guilt of sin and so do not turn from it; nor the holiness of God and so do not fear Him; nor their need of Christ and so do not trust in Him nor love Him. They do not feel confidence in God and so venture nothing for Him. Like the boy Passion, in Pilgrim’s Progress, they must have their good things now. They do not trust God and so they cannot wait.

Now how is it with ourselves? Do we believe all the Bible? Let us ask ourselves that question. Depend on it, it is a much greater thing to believe all the Bible than many suppose. Happy is the man who can lay his hand on his heart and say, "I am a believer."

We talk of infidels sometimes as if they were the rarest people in the world. And I grant that open avowed infidelity is happily not very common now. But there is a vast amount of practical infidelity around us, for all that, which is as dangerous in the end as the principles of Voltaire and Paine. There are many who Sunday after Sunday repeat the creed and make a point of declaring their belief in all that the Apostolic and Nicene forms contain. And yet these very people will live all the week as if Christ had never died, and as if there were no judgment, and no resurrection of the dead, and no life everlasting at all. There are many who will say, "Oh, we know it all," when spoken to about eternal things and the value of their souls. And yet their lives show plainly they know not anything as they ought to know; and the saddest part of their state is that they think they do!

It is an dreadful truth, and worthy of all consideration, that knowledge not acted upon, in God’s sight, is not merely useless and unprofitable. It is much worse than that. It will add to our condemnation and increase our guilt in the judgment day. A faith that does not influence a man’s practice is not worthy of the name. There are only two classes in the church of Christ—those who believe and those who do not. The difference between the true Christian and the mere outward professor just lies in one word; the true Christian is like Moses: "he has faith"; the mere outward professor has none. The true Christian believes and therefore lives as he does; the mere professor does not believe and therefore is what he is. Oh, where is our faith? Let us not be faithless, but believing.

4. The true secret of doing great things for God is to have great faith.

I believe that we are all apt to err on this point. We think too much, and talk too much, about graces and gifts and attainments and do not sufficiently remember that faith is the root and mother of them all. In walking with God, a man will go just as far as he believes, and no further. His life will always be proportioned to his faith. His peace, his patience, his courage, his zeal, his works—all will be according to his faith.

You read the lives of eminent Christians, of such men as Wesley or Whitefield or Venn or Martyn or Bickersteth or Simeon or M'cheyne. And you are disposed to say, "What wonderful gifts and graces these men had!" I answer, you should rather give honor to the mother grace which God puts forward in the eleventh chapter of the Epistle to the Hebrews; you should give honor to their faith. Depend on it, faith was the mainspring in the character of each and all.

I can fancy someone saying, "They were so prayerful; that made them what they were." I answer, why did they pray much? Simply because they had much faith. What is prayer, but faith speaking to God?

Another perhaps will say, "They were so diligent and laborious; that accounts for their success." I answer, why were they so diligent? Simply because they had faith. What is Christian diligence, but faith at work?

Another will tell me, "They were so bold; that rendered them so useful." I answer, why were they so bold? Simply because they had much faith. What is Christian boldness, but faith honestly doing its duty?

And another will cry, "It was their holiness and spirituality; that gave them their weight." For the last time I answer, what made them holy? Nothing but a living realizing spirit of faith. What is holiness, but faith visible and faith incarnate?

If you would be like Moses, making it clear as noonday that you have chosen God before the world, what does Christ ask of you? Would you bring forth an abundance of fruit? Do you want to be eminently holy and useful? I dare to be sure that every believer would reply with a resounding, "Yes! This is my desire!"

Then take the advice I give you this day: go and cry to the Lord Jesus Christ, as the disciples did, "Lord, increase our faith." Faith is the root of a real Christian’s character. Let your root be right, and your fruit will soon abound. Your spiritual prosperity will always be according to your faith. He that believes shall not only be saved, but shall never thirst, shall overcome, shall be established, shall walk firmly on the waters of this world and shall do great works.

Reader, if you believe the things contained in this paper, and desire to be a thoroughly holy man, begin to act on your belief. Take Moses for your example. Walk in his steps. Go and do likewise.

Lot—A Beacon

"He lingered" (Gen. 19:16).

The Holy Scriptures, which were written for our learning, contain beacons as well as patterns. They show us examples of what we should avoid, as well as examples of what we should follow. The man whose name heads this page is set for a beacon to the whole church of Christ. His character is put before us in one little word: "He lingered." Let us sit down and look at this beacon for a few minutes. Let us consider Lot.

Who is this man who lingered? It is the nephew of faithful Abraham. And when did he linger? The very morning Sodom was to be destroyed. And where did he linger? Within the walls of Sodom itself. And before whom did he linger? Under the eyes of the two angels who were sent to bring him out of the city. Even then "he lingered"!

The words are solemn and full of food for thought. They ought to sound like a trumpet in the ears of all who make any profession of religion. I trust they will make every reader of this message think. Who knows but they are the very words your soul requires? The voice of the Lord Jesus commands you to "remember Lot’s wife" (Luke 17:32). The voice of one of His ministers invites you this day to remember Lot.

Let us examine the state of Lot himself, what the text says of him, why he lingered, and what sort of fruit he brought forth, the whole while paying special attention as an instruction for holiness. The main principle is clear: We must not follow the example of Lot; we must not linger.

Once more, I say, "Lot is a beacon."

1. What was Lot?

This is a most important point. If I leave it unnoticed, I shall perhaps miss that group of professing Christians I want especially to benefit. If I did not make it quite clear, many would perhaps say, after reading this message, "Ah! Lot was a bad man, a poor, wicked, dark creature, an unconverted man, a child of this world. No wonder he lingered!"

But mark now what I say. Lot was nothing of the kind. Lot was a true believer, a converted person, a real child of God, a justified soul, a righteous man.

Has anyone of my readers grace in his heart? So also had Lot. Has anyone of my readers a hope of salvation? So also had Lot. Is anyone of my readers a "new creature"? So also was Lot. Is anyone of my readers a traveler in the narrow way which leads unto life? So also was Lot.

Let no one think this is only my private opinion, a mere arbitrary fancy of my own, a notion unsupported by Scripture. Let no one suppose I want him to believe it merely because I say it. The Holy Spirit has placed the matter beyond controversy, by calling him "just" and "righteous" (2 Pet. 2:7, 8), and has given us good evidence of the grace that was in him.

One evidence is that he lived in a wicked place, "seeing and hearing" evil all around him (2 Pet. 2:8), and yet was not wicked himself. Now to be a Daniel in Babylon, an Obadiah in Ahab’s house, an Abijah in Jeroboam’s family, a saint in Nero’s court, and a "righteous man" in Sodom, a man must have the grace of God. Without grace it would be impossible.

Another evidence is that he "vexed his soul with the unlawful deeds" he beheld around him (2 Pet. 2:8). He was wounded, grieved, pained and hurt at the sight of sin. This was feeling like holy David, who says, "I beheld the transgressors, and was grieved, because they kept not Your word." "Rivers of waters run down mine eyes, because they keep not Your law" (Ps. 119:136, 158). This was feeling like Paul, who says, "I have great sorrow and continual heaviness in my heart . . . for my brethren, my kinsmen according to the flesh" (Rom. 9:2, 3). Nothing will account for this but the grace of God.

Another evidence is that he "vexed his soul from day to day" with the unlawful deeds he saw (2 Pet. 2:8). He did not at length become cool and lukewarm about sin, as many do. Familiarity and habit did not take off the fine edge of his feelings, as too often is the case. Many a man is shocked and startled at the first sight of wickedness, and yet becomes at last so accustomed to see it, that he views it with comparative unconcern. This is especially the case with those who live in towns and cities or with English people who travel on the Continent. Such people often become utterly indifferent about Sabbath–breaking and many forms of open sin. But it was not so with Lot. And this is a great mark of the reality of his grace.

Such a one was Lot—a just and righteous man, a man sealed and stamped as an heir of heaven by the Holy Spirit Himself.

Before we pass on, let us remember that a true Christian may have many a blemish, many a defect, many an infirmity, and yet be a true Christian nevertheless. We do not despise gold because it is mixed with much dross. We must not undervalue grace because it is accompanied by much corruption. Read on, and you will find that Lot paid dearly for his "lingering." But do not forget, as you read, that Lot was a child of God.

2. What the text tells us about him

What does the text, already quoted, tell us about Lot’s behavior? The words are wonderful and astounding: "He lingered." The more we consider the time and circumstances, the more wonderful we shall think them.

Lot knew the dreadful condition of the city in which he stood. "The cry" of its abominations "had waxen great before the Lord" (Gen. 19:33). And yet he lingered.

Lot knew the fearful judgment coming down on all within its walls. The angels had said plainly, "The Lord has sent us to destroy it" (Gen. 19:13). And yet he lingered.

Lot knew that God was a God who always kept His word, and if He said a thing would surely do it. He could hardly be Abraham’s nephew, and live long with him, and not be aware of this. Yet he lingered.

Lot believed there was danger, for he went to his sons–in–law and warned them to flee. "Up!" he said, "Get you out of this place; for the Lord will destroy this city" (Gen. 19:14). And yet he lingered.

Lot saw the angels of God standing by, waiting for him and his family to go forth. He heard the voice of those ministers of wrath ringing in his ears to hasten him: "Arise, take your wife, and your two daughters, which are here; lest you be consumed in the iniquity of the city" (Gen. 19:15). And yet he lingered.

He was slow when he should have been quick, backward when he should have been forward, trifling when he should have been hastening, loitering when he should have been hurrying, cold when he should have been hot. It is passing strange! It seems almost incredible! It appears too wonderful to be true! But the Spirit writes it down for our learning. And so it was.

And yet, incredulous as it may appear at first sight, I fear there are many of the Lord Jesus Christ’s people, in fact Christians, very much like Lot. Mark this well! There are many real children of God who appear to know far more than they live up to, and see far more than they practice, and yet continue in this state for many years. Incredibly, they go as far as they do and yet go no further!

They hold the Head, even Christ, and love the truth. They like sound preaching and assent to every article of gospel doctrine when they hear it. But still there is an indescribable something which is not satisfactory about them. They are constantly doing things which disappoint the expectations of their ministers and of more advanced Christian friends. It causes one to marvel that they should think as they do and yet stand still!

They believe in heaven and yet seem faintly to long for it, and in hell and yet seem little to fear it. They love the Lord Jesus, but the work they do for Him is small. They hate the devil, but they often appear to tempt him to come to them. They know the time is short, but they live as if it were long. They know they have a battle to fight, yet a man might think they were at peace. They know they have a race to run, yet they often look like people sitting still. They know the Judge is at the door, and there is wrath to come; and yet they appear half asleep. Astonishing they should be what they are and yet be nothing more!

And what shall we say of these people? They often puzzle godly friends and relations. They often cause great anxiety. They often give rise to great doubts and searchings of heart. But they may be classed under one sweeping description: they are all brethren and sisters of Lot. They linger.

These are they who get the notion into their minds that it is impossible for all believers to be so very holy and very spiritual! They allow that eminent holiness is a beautiful thing. They like to read about it in books and even to see it occasionally in others. But they do not think that all are meant to aim at so high a standard. At any rate, they seem to make up their minds it is beyond their reach.

These are they who get into their heads false ideas of charity, as they call it. They are morbidly afraid of being illiberal and narrow–minded and are always flying into the opposite extreme. They would sincerely please everybody, and suit everybody, and be agreeable to everybody. But they forget they ought first to be sure that they please God.

These are they who dread sacrifices and shrink from self–denial. They never appear able to apply our Lord’s command to "take up the cross" and "cut off the right hand and pluck out the right eye" (Matt. 5:29, 30). They cannot deny that our Lord used these expressions, but they never find a place for them in their religion. They spend their lives in trying to make the gate more wide and the cross more light. But they never succeed.

These are they who are always trying to keep in with the world. They are ingenious in discovering reasons for not separating decidedly and in framing plausible excuses for attending questionable amusements and keeping up questionable friendships. One day you are told of their attending a Bible reading; the next day perhaps you hear of their going to a ball. One day they fast, or go to the Lord’s table and receive the sacrament; another day they go to the racecourse in the morning and the opera at night. One day they are almost in hysterics under the sermon of some sensational preacher; another day they are weeping over some novel. They are constantly laboring to persuade themselves that to mix a little with worldly people on their own ground does good. Yet in their case it is very clear they do no good, and only get harm.

These are they who cannot find it in their hearts to quarrel with their besetting sin, whether it be sloth, indolence, ill–temper, pride, selfishness, impatience or what it may. They allow it to remain a tolerably quiet and undisturbed tenant of their hearts. They say it is their health or their constitutions or their temperaments or their trials or their way. Their father or mother or grandmother was so before themselves, and they are sure they cannot help it. And when you meet after the absence of a year or so, you hear the same thing!

But all, all, all may be summed up in one single sentence. They are the brethren and sisters of Lot. They linger.

Ah, if you are a lingering soul, you are not happy! You know you are not. It would be strange indeed if you were so. Lingering is the sure destruction of a happy Christianity. A lingerer’s conscience forbids him to enjoy inward peace.

Perhaps at one time you did run well. But you have left your first love; you have never felt the same comfort since, and you never will until you return to your "first works" (Rev. 2:5). Like Peter, when the Lord Jesus was taken prisoner, you are following the Lord afar off; and, like him, you will find the way not pleasant, but hard.

Come and look at Lot. Come and mark Lot’s history. Come and consider Lot’s "lingering," and be wise.

3. What reasons may account for his lingering

Who is there among the readers of this present text who feels secure and has no fear of lingering? Come and listen while I tell you a few passages of Lot’s history. Do as he did, and it will be a miracle indeed if you do not get into the same state of soul at last.

One thing then I observe in Lot is this: he made a wrong choice in early life.

There was a time when Abraham and Lot lived together. They both became rich and could live together no longer. Abraham, the elder of the two, in the true spirit of humility and courtesy, gave Lot the choice of the country when they resolved to part company: "If you," he said, "will take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left" (Gen. 13:9).

And what did Lot do? We are told he saw that the plains of Jordan, near Sodom, were rich, fertile and well watered. It was a good land for cattle and full of pastures. He had large flocks and herds, and it just suited his requirements. And this was the land he chose for a residence, simply because it was a rich, well–watered land (Gen. 13:10).

It was near the town of Sodom! He cared not for that. The men of Sodom, who would be his neighbors, were wicked! It mattered not. They were sinners before God exceedingly! It made no difference to him. The pasture was rich. The land was good. He wanted such a country for his flocks and herds. And before that argument, all scruples and doubts, if indeed he had any, at once went down.

He chose by sight and not by faith. He asked no counsel of God to preserve him from mistakes. He looked to the things of time and not of eternity. He thought of his worldly profit and not of his soul. He considered only what would help him in this life. He forgot the solemn business of the life to come. This was a bad beginning.

But I observe also that Lot mixed with sinners when there was no occasion for his doing so.

We are first told that he "pitched his tent toward Sodom" (Gen. 13:12). This, as I have already shown, was a great mistake.

But the next time he is mentioned, we find him actually living in Sodom itself. The Spirit says expressly, "He dwelt in Sodom" (Gen. 14:12). His tents were left. The country was forsaken. He occupied a house in the very streets of that wicked town.

We are not told the reasons for this change. We are not aware that any occasion could have arisen for it. We are sure there could have been no command of God. Perhaps his wife liked the town better than the country for the sake of society. It is plain she had no grace herself. Perhaps she persuaded Lot it was needful for the advantage of his daughters, that they might marry and get settled in life. Perhaps the daughters urged living in the town for the sake of gay company; they were evidently light–minded young women. Perhaps Lot liked it himself in order to make more of his flocks and herds. Men never want reasons to confirm their wills. But one thing is very clear: Lot dwelt in the midst of Sodom without good cause.

When a child of God does these two things which I have named, we never need be surprised if we hear, by and by, unfavorable accounts about his soul. We never need wonder if he becomes deaf to the warning voice of affliction, as Lot was (Gen. 14:12), and turns out a lingerer in the day of trial and danger, as Lot did.

Make a wrong choice in life, an unscriptural choice, and settle yourself down unnecessarily in the midst of worldly people, and I know no surer way to damage your own spirituality and to go backward about your eternal concerns. This is the way to make the pulse of your soul beat feebly and languidly. This is the way to make the edge of your feeling about sin become blunt and dull. This is the way to dim the eyes of your spiritual discernment, until you can scarcely distinguish good from evil, and stumble as you walk. This is the way to bring a moral palsy on your feet and limbs and make you go tottering and trembling along the road to Zion, as if the grasshopper was a burden. This is the way to sell the pass to your worst enemy, to give the devil vantage ground in the battle, to tie your arms in fighting, to fetter your legs in running, to dry up the sources of your strength, to cripple your energies, to cut off your own hair, like Samson, and give yourself into the hands of the Philistines, to put out your own eyes, grind at the mill, and become a slave.

Settle these things down in your mind. Do not forget them. Recollect them in the morning. Recall them to memory at night. Let them sink down deeply into your heart. If ever you would be safe from lingering, beware of needless mingling with worldly people. Beware of Lot’s choice! If you would not settle down into a dry, dull, sleepy, lazy, barren, heavy, carnal, stupid, torpid state of soul, beware of Lot’s choice!

a. Remember this in choosing a dwelling place or residence. It is not enough that the house is comfortable, the situation good, the air fine, the neighborhood pleasant, the rent or price small, the living cheap. There are other things yet to be considered. You must think of your immortal soul. Will the house you think of help you toward heaven or hell? Is the gospel preached within an easy distance? Is Christ crucified within reach of your door? Is there a real man of God near, who will watch over your soul? I charge you, if you love life, not to overlook this. Beware of Lot’s choice.

b. Remember this in choosing a calling, a place, or profession in life. It is not enough that the salary is high, the wages good, the work light, the advantages numerous, the prospects of getting on most favorable. Think of your soul, your immortal soul. Will it be fed or starved? Will it be prospered or drawn back? Will you have your Sundays free and be able to have one day in the week for your spiritual business? I beseech you, by the mercies of God, to take heed what you do. Make no rash decision. Look at the place in every light, the light of God as well as the light of the world. Gold may be bought too dear. Beware of Lot’s choice.

c. Remember this in choosing a husband or wife, if you are unmarried. It is not enough that your eye is pleased, that your tastes are met, that your mind finds congeniality, that there is amiability and affection, that there is a comfortable home for life. There needs something more than this. There is a life yet to come. Think of your soul, your immortal soul. Will it be helped upwards or dragged downwards by the union you are planning? Will it be made more heavenly or more earthly, drawn nearer to Christ or to the world? Will its religion grow in vigor, or will it decay? I pray you, by all your hopes of glory, allow this to enter into your calculations. "Think," as old Baxter said, and "think, and think again," before you commit yourself. "Be not unequally yoked" (2 Cor. 6:14). Matrimony is nowhere named among the means of conversion. Remember Lot’s choice.

d. Remember this, if you are ever offered a situation on a railway. It is not enough to have good pay and regular employment, the confidence of the directors, and the best chance of rising to a higher post. These things are very well in their way, but they are not everything. How will your soul fare if you serve a railway company that runs Sunday trains? What day in the week will you have for God and eternity? What opportunities will you have for hearing the gospel preached? I solemnly warn you to consider this. It will profit you nothing to fill your purse if you bring leanness and poverty on your soul. Beware of selling your Sabbath for the sake of a good place! Remember Esau’s mess of pottage. Beware of Lot’s choice!

Some reader may perhaps think, "A believer need not fear; he is a sheep of Christ; he will never perish; he cannot come to much harm. It cannot be that such small matters can be of great importance."

Well, you may think so. But I warn you, if you neglect these matters, your soul will never prosper. A true believer will certainly not be cast away, although he may linger. But if he does linger, it is vain to suppose that his religion will thrive. Grace is a tender plant. Unless you cherish it and nurse it well, it will soon become sickly in this evil world. It may droop, though it cannot die. The brightest gold will soon become dim when exposed to a damp atmosphere. The hottest iron will soon become cold. It requires pains and toil to bring it to a red heat; it requires nothing but letting alone or a little cold water to become black and hard.

You may be an earnest, zealous Christian now. You may feel like David in his prosperity: "I shall never be moved" (Ps. 30:6). But be not deceived. You have only got to walk in Lot’s steps and make Lot’s choice, and you will soon come to Lot’s state of soul. Allow yourself to do as he did, presume to act as he acted, and be very sure you will soon discover you have become a wretched lingerer like him. You will find, like Samson, the presence of the Lord is no longer with you. You will prove, to your own shame, an undecided, hesitating man in the day of trial. There will come a canker on your religion and eat out its vitality without your knowing it. There will come a slow consumption on your spiritual strength and waste it away insensibly. And at length you will wake up to find your hands hardly able to do the Lord’s work and your feet hardly able to carry you along the Lord’s way and your faith no bigger than a grain of mustard seed; and this, perhaps, at some turning point in your life, at a time when the enemy is coming in like a flood, and your need is the sorest.

Ah, if you would not become a lingerer in religion, consider these things! Beware of doing what Lot did!

4. What kind of fruit his lingering brought forth

I would not pass over this point for many reasons, and especially in the present day. There are not a few who will feel disposed to say, "After all Lot was saved: he was justified; he got to heaven. I want no more. If I do but get to heaven, I shall be content." If this be the thought of your heart, just stay a moment and listen to me a little longer. I will show you one or two things in Lot’s history which deserve attention and may perhaps induce you to alter your mind.

I think it of first importance to dwell upon this subject. I always will contend that eminent holiness and eminent usefulness are most closely connected, that happiness and "following the Lord fully" go side by side, and that if believers will linger, they must not expect to be useful in their day and generation or to be very saintly and Christlike or to enjoy great comfort and peace in believing.

a. Let us mark, then that Lot did no good among the inhabitants of Sodom.

Lot probably lived in Sodom many years. No doubt he had many precious opportunities for speaking of the things of God and trying to turn away souls from sin. But Lot seems to have effected just nothing at all. He appears to have had no weight or influence with the people who lived around him. He possessed none of that respect and reverence which even the men of the world will frequently concede to a bright servant of God.

Not one righteous person could be found in all Sodom, outside the walls of Lot’s home. Not one of his neighbors believed his testimony. Not one of his acquaintances honored the Lord whom he worshiped. Not one of his servants served his master’s God. Not one of "all the people from every quarter" cared a jot for his opinion when he tried to restrain their wickedness. "This one fellow came in to sojourn," said they, "and he will needs be a judge" (Gen. 19:9). His life carried no weight; his words were not listened to; his religion drew none to follow him.

And, truly, I do not wonder! As a general rule, lingering souls do no good to the world and bring no credit to God’s cause. Their salt has too little savor to season the corruption around them. They are not "epistles of Christ" who can be "known and read of all" (2 Cor. 3:2). There is nothing magnetic and attractive and Christ–reflecting about their ways. Let us remember this.

b. It is also telling that Lot helped none of his family, relatives or connections toward heaven. We are not told how large his family was. But this we know—he had a wife and two daughters at least in the day he was called out of Sodom, if he had not more children besides.

But whether Lot’s family was large or small, one thing, I think, is perfectly clear—there was not one among them all that feared God!

When he "went out and spoke unto his sons–in–law, which married his daughters," and warned them to flee from the judgments coming on Sodom, we are told, "he seemed to them as one that mocked" (Gen. 19:14). What fearful words those are! It was as good as saying, "Who cares for anything you say?" So long as the world stands, those things will be a painful proof of the contempt with which a lingerer in religion is regarded.

And what was Lot’s wife? She left the city in his company, but she did not go far. She had not faith to see the need of such a speedy flight. She left her heart in Sodom when she began to flee. She looked back from behind her husband in spite of the plainest command not to do so (Gen. 19:17) and was at once turned into a pillar of salt.

And what were Lot’s two daughters? They escaped, indeed, but only to do the devil’s work. They became their father’s tempters to wickedness and led him to commit the foulest of sins.

In short, Lot seems to have stood alone in his family! He was not made the means of keeping one soul back from the gates of hell!

And I do not wonder. Lingering souls are seen through by their own families and, when seen through, they are despised. Their nearest relatives understand inconsistency, if they understand nothing else in religion. They draw the sad, but not unnatural conclusion, "Surely, if he believed all he professes to believe, he would not go on as he does." Lingering parents seldom have godly children. The eye of the child drinks in far more than the ear. A child will always observe what you do much more than what you say. Let us remember this.

c. Lot left no evidences behind him when he died. We know but little about Lot after his flight from Sodom, and all that we do know is unsatisfactory. His pleading for Zoar because it was "a little one," his departure from Zoar afterwards, and his conduct in the cave—all, all tell the same story. All show the weakness of the grace that was in him and the low state of soul into which he had fallen.

We know not how long he lived after his escape. We know not where he died, or when he died, whether he saw Abraham again, what was the manner of his death, what he said or what he thought. All these are hidden things. We are told of the last days of Abraham, Isaac, Jacob, Joseph, David, but not one word about Lot. Oh, what a gloomy deathbed the deathbed of Lot must have been!

The Scripture appears to draw a veil around him on purpose. There is a painful silence about his latter end. He seems to go out like an expiring lamp and to leave an ill savor behind him. And had we not been specially told in the New Testament that Lot was "just" and "righteous," I verily believe we should have doubted whether Lot was a saved soul at all.

But I do not wonder at his sad end. Lingering believers will generally reap according as they have sown. Their lingering often meets them when their spirit is departing. They have little peace at the last. They reach heaven, to be sure; but they reach it in poor plight, weary and footsore, in weakness and tears, in darkness and storm. They are saved, but "saved so as by fire" (1 Cor. 3:15).

I ask every reader of this message to consider the three things which I have just mentioned. Do not misunderstand my meaning. It is amazing to observe how readily people catch at the least excuse for misunderstanding the things that concern their souls!

Refusing to linger does not automatically make one useful to the world. Consider Noah, who preached one hundred and twenty years without effect. Nor will the refusal to linger guarantee the conversion of family or friends. Even many of King David’s children were ungodly. The Lord Jesus was not believed by His own brethren.

But I do say it is almost impossible not to see some connection between Lot’s evil choice and Lot’s lingering and between Lot’s lingering and his unprofitableness to his family and the world. I believe the Spirit meant us to see it. I believe the Spirit meant to make him a beacon to all professing Christians. And I am sure the lessons I have tried to draw from the whole history deserve serious reflection.

And now let me impart a few parting thoughts to all who call themselves believers in Christ. I have no wish to make your hearts sad. I do not want to give you a gloomy view of the Christian course. My only object is to give you friendly warnings. I desire your peace and comfort. I would sincerely see you happy as well as safe, and joyful as well as justified. I speak as I have done for your good.

You live in days when a lingering, Lot–like religion abounds. The stream of profession is far broader than it once was but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England and show a zeal for its interests; to talk about the leading controversies of the day; to buy popular religious books as fast as they come out and lay them on your table; to attend meetings; to subscribe to societies; to discuss the merits of preachers; to be enthusiastic and excited about every new form of sensational religion which crops up—all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross.

But to walk closely with God; to be really spiritually–minded; to behave like strangers and pilgrims; to be distinct from the world in employment of time, in conversation, in amusements, in dress; to bear a faithful witness for Christ in all places; to leave a savor of our Master in every society; to be prayerful, humble, unselfish, good–tempered, quiet, easily pleased, charitable, patient, meek; to be jealously afraid of all manner of sin, and tremblingly alive to our danger from the world—these, these are still rare things! They are not common among those who are called true Christians; and, worst of all, the absence of them is not felt and bewailed as it should be.

In a day like this I venture to offer counsel to every believing Christian who has the ears to hear. Do not turn away from it. Do not be angry with me for plain speaking. I bid you, "give diligence to make your calling and election sure" (2 Pet. 1:10). I bid you not to be slothful, not to be careless, not to be content with a small measure of grace, not to be satisfied with being a little better than the world. I solemnly warn you not to attempt doing what never can be done—I mean, to serve Christ, and yet keep in with the world. I call upon you and beseech you to be a whole–hearted Christian, to follow after eminent holiness, to aim at a high degree of sanctification, to live a consecrated life, to present your body a "living sacrifice" unto God, to "walk in the Spirit" (Rom. 12:1; Gal. 5:25). I charge you and exhort you, by all your hopes of heaven and desires of glory, if you would be happy, if you would be useful, do not be a lingering soul.

Would you know what the times demand? The shaking of nations, the uprooting of ancient things, the overturning of kingdoms, the stir and restlessness of men’s minds—what do they say? They all cry aloud, "Christian, do not linger!"

Would you be found ready for Christ at His second appearing, your loins girded, your lamp burning, yourself bold and prepared to meet Him? Then do not linger!

Would you enjoy much sensible comfort in your religion, feel the witness of the Spirit within you, know whom you have believed, and not be a gloomy, complaining, sour, downcast and melancholy Christian? Then do not linger!

Would you enjoy strong assurance of your own salvation, in the day of sickness, and on the bed of death? Would you see with the eye of faith heaven opening and Jesus rising to receive you? Then do not linger!

Would you leave great broad evidences behind you when you are gone? Would you like us to lay you in the grave with comfortable hope and talk of your state after death without a doubt? Then do not linger!

Would you be useful to the world in your day and generation? Would you draw men from sin to Christ, adorn your doctrine, and make your Master’s cause beautiful and attractive in their eyes? Then do not linger!

Would you help your children and relatives toward heaven and make them say, "We will go with you," and not make them infidels and despisers of all religion? Then do not linger!

Would you have a great crown in the day of Christ’s appearing and not be the least and smallest star in glory and not find yourself the last and lowest in the kingdom of God? Then do not linger!

Oh, let not one of us linger! Time does not, death does not, judgment does not, the devil does not, the world does not. Neither let the children of God linger.

Does any reader of this thesis feel that he is a lingerer? Has your heart felt heavy, and your conscience sore, while you have been reading these words? Does something within you whisper, "I am the man"? Then listen to what I am saying. It is not well with your soul. Awake, and try to do better.

If you are a lingerer, you must just go to Christ at once and be cured. You must use the old remedy; you must bathe in the old fountain. You must turn again to Christ and be healed. The way to do a thing is to do it. Do this at once!

Do not think for a moment your case is past recovery. Do not think, because you have been long living in a dry, sleepy and heavy state of soul, that there is no hope of revival. Is not the Lord Jesus Christ an appointed Physician for all spiritual ailments? Did He not cure every form of disease when He was upon earth? Did not He cast out every kind of devil? Did He not raise poor backsliding Peter and put a new song in his mouth? Oh, doubt not, but earnestly believe that He will yet revive His work within you! Only turn from lingering, and confess your folly, and come—come at once to Christ. Blessed are the words of the prophet: "Only acknowledge your iniquity." "Return, you backsliding children, and I will heal your backslidings" (Jer. 3:13, 22).

A Woman to Be Remembered

"Remember Lot’s wife." (Luke 17:32).

There are few warnings in Scripture more solemn than that which heads this page. The Lord Jesus Christ says to us, "Remember Lot’s wife."

Lot’s wife was a professor of religion; her husband was a "righteous man" (2 Pet. 2:8). She left Sodom with him on the day when Sodom was destroyed; she looked back toward the city from behind her husband, against God’s express command; she was struck dead at once and turned into a pillar of salt. And the Lord Jesus Christ holds her up as a beacon to His church; He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the person Jesus names. He does not bid us remember Abraham or Isaac or Jacob or Sarah or Hannah or Ruth. No, He singles out one whose soul was lost forever. He cries to us, "Remember Lot’s wife."

It is a solemn warning, when we consider the subject Jesus is upon. He is speaking of His own second coming to judge the world; He is describing the dreadful state of unreadiness in which many will be found. The last days are on His mind when He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the person who gives it. The Lord Jesus is full of love, mercy and compassion; He is one who will not break the bruised reed nor quench the smoking flax. He could weep over unbelieving Jerusalem and pray for the men that crucified Him; yet even He thinks it good to remind us of lost souls. Even He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the people to whom it was first given. The Lord Jesus was speaking to His disciples; He was not addressing the scribes and Pharisees, who hated Him, but Peter, James and John and many others who loved Him; yet even to them He thinks it good to address a caution. Even to them He says, "Remember Lot’s wife."

It is a solemn warning, when we consider the manner in which it was given. He does not merely say, "Beware of following, take heed of imitating, do not be like Lot’s wife." He uses a different word: He says, "Remember." He speaks as if we were all in danger of forgetting the subject; He stirs up our lazy memories; He bids us keep the case before our minds. He cries, "Remember Lot’s wife."

I propose to examine the lessons which Lot’s wife is meant to teach us. I am sure that her history is full of useful instruction to the church. The last days are upon us; the second coming of the Lord Jesus draws near; the danger of worldliness is yearly increasing in the church. Let us be provided with safeguards and antidotes against the disease that is around us and, not least, let us become familiar with the story of Lot’s wife.

Let us consider now the religious privileges Lot’s wife enjoyed, the particular sin she committed, and the judgement which God inflicted upon her.

1. The religious privileges which Lot’s wife enjoyed

In the days of Abraham and Lot, true saving religion was scarce upon earth: there were no Bibles, no ministers, no churches, no tracts, no missionaries. The knowledge of God was confined to a few favored families; the greater part of the inhabitants of the world were living in darkness, ignorance, superstition and sin. Not one in a hundred perhaps had such good example, such spiritual society, such clear knowledge, such plain warnings as Lot’s wife. Compared with millions of her fellow creatures in her time, Lot’s wife was a favored woman.

She had a godly man for her husband; she had Abraham, the father of the faithful, for her uncle by marriage. The faith, the knowledge and the prayers of these two righteous men could have been no secret to her. It is impossible that she could have dwelt in tents with them for any length of time without knowing whose they were and whom they served. Religion with them was no mere formal business; it was the ruling principle of their lives and the mainspring of all their actions. All this Lot’s wife must have seen and known. This was no small privilege.

When Abram first received the promises, it is probable Lot’s wife was there. When he built his altar by his tent between Hai and Bethel, it is probable she was there. When her husband was taken captive by Chedorlaomer and delivered by God’s interference, she was there. When Melchizedek, king of Salem, came forth to meet Abraham with bread and wine, she was there. When the angels came to Sodom and warned her husband to flee, she saw them; when they took them by the hand and led them out of the city, she was one of those whom they helped to escape. Once more, I say, these were no small privileges.

Yet what good effect had all these privileges on the heart of Lot’s wife? None at all. Notwithstanding all her opportunities and means of grace, notwithstanding all her special warnings and messages from heaven, she lived and died graceless, godless, impenitent and unbelieving. The eyes of her understanding were never opened; her conscience was never really aroused and quickened; her will was never really brought into a state of obedience to God; her affections were never really set upon things above. The form of religion which she had was kept up for fashion’s sake and not from feeling; it was a cloak worn for the sake of pleasing her company, but not from any sense of its value. She did as others did around her in Lot’s house; she conformed to her husband’s ways; she made no opposition to his religion; she allowed herself to be passively towed along in his wake; but all this time her heart was wrong in the sight of God. The world was in her heart, and her heart was in the world. In this state she lived, and in this state she died.

In all this there is much to be learned: I see a lesson here which is of the deepest importance in the present day. You live in times when there are many people just like Lot’s wife; come and hear the lesson which her case is meant to teach.

Learn, then, that the mere possession of religious privileges will save no one’s soul. You may have spiritual advantages of every description; you may live in the full sunshine of the richest opportunities and means of grace; you may enjoy the best of preaching and the choicest instruction; you may dwell in the midst of light, knowledge, holiness and good company. All this may be, and yet you yourself may remain unconverted, and at last be lost forever.

I dare say this doctrine sounds hard to some readers. I know that many fancy they want nothing but religious privileges in order to become decided Christians. They are not what they ought to be at present, they allow; but their position is so hard, they plead, and their difficulties are so many. Give them a godly husband or a godly wife, give them godly companions, or a godly master, give them the preaching of the gospel, give them privileges, and then they would walk with God.

It is all a mistake. It is an entire delusion. It requires something more than privileges to save souls. Joab was David’s captain; Gehazi was Elisha’s servant; Demas was Paul’s companion; Judas Iscariot was Christ’s disciple, and Lot had a worldly unbelieving wife. These all died in their sins. They went down to the pit in spite of knowledge, warnings and opportunities; and they all teach us that it is not privileges alone that men need. They need the grace of the Holy Spirit.

Let us value religious privileges, but let us not rest entirely upon them. Let us desire to have the benefit of them in all our movements in life, but let us not put them in the place of Christ. Let us use them thankfully if God grants them to us, but let us take care that they produce some fruit in our heart and life. If they do not do good, they often do positive harm: they sear the conscience, they increase responsibility, they aggravate condemnation. The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow dries up the dead tree and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things. Once more I say, it is not privileges alone which make people Christians, but the grace of the Holy Spirit. Without that no man will ever be saved.

I ask the members of evangelical congregations in the present day to mark well what I am saying. You go to Mr. A’s, or Mr. B’s church; you think him an excellent preacher; you delight in his sermons; you cannot hear anyone else with the same comfort; you have learned many things since you attended his ministry; you consider it a great privilege to be one of his hearers! All this is very good. It is a privilege. I should be thankful if ministers like yours were multiplied a thousandfold. But after all, what have you got in your heart? Have you yet received the Holy Spirit? If not, you are no better than Lot’s wife.

I ask the servants of religious families to mark well what I am saying. It is a great privilege to live in a house where the fear of God reigns. It is a privilege to hear family prayers morning and evening, to hear the Word of God regularly expounded, to have a quiet Sunday, and to be able always to go to church. These are the things that you ought to seek after when you try to get a situation; these are the things which make a really good place. High wages and light work will never make up for a constant round of worldliness, Sabbath–breaking and sin. But take heed that you do not rest content with these things; do not suppose because you have all these spiritual advantages that you will of course go to heaven. You must have grace in your own heart, as well as attend family prayers. If not, you are at present no better than Lot’s wife.

I ask the children of religious parents to mark well what I am saying. It is the highest privilege to be the child of a godly father and mother and to be brought up in the midst of many prayers. It is a blessed thing indeed to be taught the gospel from our earliest infancy and to hear of sin and Jesus and the Holy Spirit and holiness and heaven from the first moment we can remember anything. But, oh, take heed that you do not remain barren and unfruitful in the sunshine of all these privileges; beware lest your heart remains hard, impenitent and worldly, notwithstanding the many advantages you enjoy. You cannot enter the kingdom of God on the credit of your parents’ religion. You must eat the bread of life for yourself and have the witness of the Spirit in your own heart. You must have repentance of your own, faith of your own and sanctification of your own. If not, you are no better than Lot’s wife.

I pray God that all professing Christians in these days may lay these things to heart. May we never forget that privileges alone cannot save us. Light and knowledge and faithful preaching and abundant means of grace and the company of holy people are all great blessings and advantages. Happy are those who have them! But, after all, there is one thing without which privileges are useless: that one thing is the grace of the Holy Spirit. Lot’s wife had many privileges; but Lot’s wife had no grace.

2. The sin which Lot’s wife committed

The history of the sin which Lot’s wife committed is given by the Holy Spirit in few and simple words: "She looked back from behind her husband, and she became a pillar of salt." We are told no more than this. There is a naked solemnity about the history. The sum and substance of her transgression lies in these three words: "She looked back."

Does that sin seem small in the eyes of any reader of this message? Does the fault of Lot’s wife appear a trifling one to be visited with such a punishment? This is the feeling, I dare say, that rises in some hearts. Give me your attention while I reason with you on the subject. There was far more in that look than strikes you at first sight: it implied far more than it expressed. Listen, and you shall hear.

a. That look was a little thing, but it revealed the true character of Lot’s wife. Little things will often show the state of a man’s mind even better than great ones, and little symptoms are often the signs of deadly and incurable diseases. The apple that Eve ate was a little thing, but it proved that she had fallen from innocence and become a sinner. A crack in an arch seems a little thing; but it proves that the foundation is giving way, and the whole fabric is unsafe. A little cough in a morning seems an unimportant ailment; but it is often an evidence of failing in the constitution and leads on to decline, consumption and death. A straw may show which way the wind blows, and one look may show the rotten condition of a sinner’s heart (Matt. 5:28).

b. That look was a little thing, but it told of disobedience in Lot’s wife. The command of the angel was straight and unmistakable: "Look not behind you" (Gen. 19:17). This command Lot’s wife refused to obey. But the Holy Spirit says that "to obey is better than sacrifice," and that "rebellion is as the sin of witchcraft" (1 Sam. 15:22, 23). When God speaks plainly by His Word, or by His messengers, man’s duty is clear.

c. That look was a little thing, but it told of proud unbelief in Lot’s wife. She seemed to doubt whether God was really going to destroy Sodom: she appeared not to believe there was any danger or any need for such a hasty flight. But without faith it is impossible to please God (Heb. 11:6). The moment a man begins to think he knows better than God and that God does not mean anything when He threatens, his soul is in great danger. When we cannot see the reason of God’s dealings, our duty is to hold our peace and believe.

d. That look was a little thing, but it told of secret love of the world in Lot’s wife. Her heart was in Sodom, though her body was outside. She had left her affections behind when she fled from her home. Her eye turned to the place where her treasure was, as the compass needle turns to the pole. And this was the crowning point of her sin. "The friendship of the world is enmity with God" (James 4:4). "If any man love the world, the love of the Father is not in him" (1 John 2:15).

This aspect of our subject deserves special attention; let us focus our minds and hearts upon it. I believe it to be the part to which the Lord Jesus particularly intends to direct us. I believe He would have us observe that Lot’s wife was lost by looking back to the world. Her profession was at one time fair and specious, but she never really gave up the world. She seemed at one time in the road to safety, but even then the lowest and deepest thoughts of her heart were for the world. The immense danger of worldliness is the grand lesson which the Lord Jesus means us to learn. Oh, that we may all have an eye to see and a heart to understand!

I believe there never was a time when warnings against worldliness were so much needed by the church of Christ as they are at the present day. Every age is said to have its own peculiar epidemic disease; the epidemic disease to which the souls of Christians are liable just now is the love of the world. It is a pestilence that walks in darkness and a sickness that destroys at noonday. It "has cast down many wounded; yes, many strong men have been wounded by it." I would sincerely raise a warning voice and try to arouse the slumbering consciences of all who make a profession of religion. I would sincerely cry aloud, "Remember the sin of Lot’s wife." She was no murderess, no adulteress, no thief; but she was a professor of religion, and she looked back.

There are thousands of baptized people in our churches who are proof against immorality and infidelity and yet fall victims to the love of the world. There are thousands who run well for a season and seem to bid fair to reach heaven, but by and by give up the race and turn their backs on Christ altogether. And what has stopped them? Have they found the Bible not true? Have they found the Lord Jesus fail to keep His word? No, not at all. But they have caught the epidemic disease: they are infected with the love of this world. I appeal to every true–hearted evangelical minister who reads this message: I ask him to look around his congregation. I appeal to every old–established Christian: I ask him to look around the circle of his acquaintance. I am sure that I am speaking the truth. I am sure that it is high time to remember the sin of Lot’s wife.

a. How many children of religious families begin well and end ill! In the days of their childhood they seem full of religion. They can repeat texts and hymns in abundance; they have spiritual feelings and convictions of sin; they profess love to the Lord Jesus and desires after heaven; they take pleasure in going to church and hearing sermons; they say things which are treasured up by their fond parents as indications of grace; they do things which make relations say, "What manner of child will this be?" But, alas, how often their goodness vanishes like the morning cloud and like the dew that passes away! The boy becomes a young man and cares for nothing but amusements, field sports, reveling and excess. The girl becomes a young woman and cares for nothing but dress, gay company, novel reading and excitement. Where is the spirituality which once appeared to promise so fair? It is all gone; it is buried; it is overflowed by the love of the world. They walk in the steps of Lot’s wife. They look back.

b. How many married people do well in religion, to all appearance, until their children begin to grow up, and then they fall away! In the early years of their married life they seem to follow Christ diligently and to witness a good confession. They regularly attend the preaching of the gospel; they are fruitful in good works; they are never seen in vain and dissipated society. Their faith and practice are both sound, and walk hand in hand. But, alas, how often a spiritual blight comes over the household when a young family begins to grow up, and sons and daughters have to be brought forward in life. A leaven of worldliness begins to appear in their habits, dress, entertainments and employment of time. They are no longer strict about the company they keep and the places they visit. Where is the decided line of separation which they once observed? Where is the unswerving abstinence from worldly amusements which once marked their course? It is all forgotten. It is all laid aside, like an old almanac. A change has come over them: the spirit of the world has taken possession of their hearts. They walk in the steps of Lot’s wife. They look back.

c. How many young women seem to love decided religion until they are twenty or twenty–one and then lose all! Up to this time of their life their conduct in religious matters is all that could be desired. They keep up habits of private prayer; they read their Bibles diligently; they visit the poor, when they have opportunity; they teach in Sunday schools, when there is an opening; they minister to the temporal and spiritual wants of the poor; they like religious friends; they love to talk on religious subjects; they write letters full of religious expressions and religious experience. But, alas, how often they prove unstable as water and are ruined by the love of the world! Little by little they fall away and lose their first love. Little by little the "things seen" push out of their minds the "things unseen" and, like the plague of locusts, eat up every green thing in their souls. Step by step they go back from the decided position they once took up. They cease to be jealous about sound doctrine; they pretend to find out that it is "uncharitable" to think one person has more religion than another; they discover it is "exclusive" to attempt any separation from the customs of society. By and by they give their affections to some man who makes no pretense to decided religion. At last they end by giving up the last remnant of their own Christianity and becoming thorough children of the world. They walk in the steps of Lot’s wife. They look back.

d. How many communicants in our churches were at one time zealous and earnest professors and have now become torpid, formal and cold! Time was when none seemed so much alive in religion as they were; none were so diligent in their attendance on the means of grace; none were so anxious to promote the cause of the gospel and so ready for every good work; none were so thankful for spiritual instruction; none were apparently so desirous to grow in grace. But now, alas, everything seems altered! The "love of other things" has taken possession of their hearts and choked the good seed of the Word. The money of the world, the rewards of the world, the literature of the world, the honors of the world have now the first place in their affections. Talk to them, and you will find no response about spiritual things. Mark their daily conduct, and you will see no zeal about the kingdom of God. A religion they have indeed, but it is living religion no more. The spring of their former Christianity is dried up and gone; the fire of the spiritual machine is quenched and cold; earth has put out the flame which once burned so brightly. They have walked in the steps of Lot’s wife. They have looked back.

e. How many clergymen work hard in their profession for a few years and then become lazy and indolent from the love of this present world! At the outset of their ministry they seem willing to spend and be spent for Christ; they are instant in season and out of season; their preaching is lively and their churches are filled. Their congregations are well looked after; cottage lectures, prayer meetings, house–to–house visitation are their weekly delight. But, alas, how often after "beginning in the Spirit" they end "in the flesh" and, like Samson, are shorn of their strength in the lap of that Delilah, the world! They are preferred to some rich living; they marry a worldly wife; they are puffed up with pride and neglect study and prayer. A nipping frost cuts off the spiritual blossoms which once bade so fair. Their preaching loses its unction and power; their weekday work becomes less and less; the society they mix in becomes less select; the tone of their conversation becomes more earthly. They cease to disregard the opinion of man; they imbibe a morbid fear of "extreme views," and are filled with a cautious dread of giving offense. And at last the man who at one time seemed likely to be a real successor of the apostles and a good soldier of Christ settles down on his lees as a clerical gardener, farmer, or diner out, by whom nobody is offended and nobody is saved. His church becomes half empty; his influence dwindles away; the world has bound him hand and foot. He has walked in the steps of Lot’s wife. He has looked back.

It is sad to write of these things, but it is far more sad to see them. It is sad to observe how professing Christians can blind their consciences by specious arguments on this subject and can defend positive worldliness by talking of the "duties of their station," the "courtesies of life" and the necessity of having a "cheerful religion."

It is sad to see how many a gallant ship launches forth on the voyage of life with every prospect of success and, springing this leak of worldliness, goes down with all her freight in full view of the harbor of safety. It is saddest of all to observe how many flatter themselves it is all right with their souls when it is all wrong, by reason of this love of the world. Gray hairs are here and there upon them, and they know it not. They began with Jacob and David and Peter, and they are likely to end with Esau and Saul and Judas Iscariot. They began with Ruth and Hannah and Mary and Persis, and they are likely to end with Lot’s wife.

Beware of a half–hearted religion. Beware of following Christ from any secondary motive, to please relations and friends, to keep in with the custom of the place or family in which you reside, to appear respectable and have the reputation of being religious. Follow Christ for His own sake, if you follow Him at all. Be thorough, be real, be honest, be sound, be whole–hearted. If you have any religion at all, let your religion be real. See that you do not sin the sin of Lot’s wife.

Beware of ever supposing that you may go too far in religion and of secretly trying to keep in with the world. I want no reader of this message to become a hermit, a monk or a nun: I wish everyone to do his real duty in that state of life to which he is called. But I do urge on every professing Christian who wishes to be happy the immense importance of making no compromise between God and the world. Do not try to drive a hard bargain, as if you wanted to give Christ as little of your heart as possible, and to keep as much as possible of the things of this life. Beware lest you overreach yourself and end by losing all. Love Christ with all your heart and mind and soul and strength. Seek first the kingdom of God and believe that then all other things shall be added to you. Take heed that you do not prove a copy of the character John Bunyan draws, Mr. Facing–both–ways. For your happiness’ sake, for your usefulness’ sake, for your safety’s sake, for your soul’s sake, beware of the sin of Lot’s wife. Oh, it is a solemn saying of our Lord Jesus: "No man having put his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62).

3. The judgment which God inflicted upon her

The Scripture describes the end of Lot’s wife in few and simple words. It is written that "she looked back and became a pillar of salt." A miracle was wrought to execute God’s judgment on this guilty woman. The same almighty hand which first gave her life took that life away in the twinkling of an eye. From living flesh and blood, she was turned into a pillar of salt.

That was a fearful end for a soul to come lo! To die at any time is a solemn thing. To die amid kind friends and relations, to die calmly and quietly in one’s bed, to die with the prayers of godly men still sounding in your ears, to die with a good hope through grace in the full Assurance of salvation, leaning on the Lord Jesus, buoyed up by gospel promises, to die even so, I say, is a serious business. But to die suddenly and in a moment, in the very act of sin, to die in full health and strength, to die by the direct interposition of an angry God—this is fearful indeed. Yet this was the end of Lot’s wife. I cannot blame the Prayer Book litany, as some do, for retaining this petition: "From sudden death, good Lord, deliver us."

That was a hopeless end for a soul to come lo! There are cases where one hopes, as it were, against hope, about the souls of those we see go down to the grave. We try to persuade ourselves that our poor departed brother or sister may have repented unto salvation at the last moment and laid hold on the hem of Christ’s garment at the eleventh hour. We call to mind God’s mercies; we remember the Spirit’s power; we think on the case of the penitent thief; we whisper to ourselves that saving work may have gone on even on that dying bed which the dying person had not strength to tell. But there is an end of all such hopes when a person is suddenly cut down in the very act of sin. Charity itself can say nothing when the soul has been summoned away in the very midst of wickedness, without even a moment’s time for thought or prayer. Such was the end of Lot’s wife. It was a hopeless end. She went to hell.

But it is good for us all to mark these things. It is good to be reminded that God can punish sharply those who sin willfully and that great privileges misused bring down great wrath on the soul. Pharaoh saw all the miracles which Moses worked; Korah, Dathan and Abiram had heard God speaking from Mount Sinai; Hophni and Phinehas were sons of God’s high priest; Saul lived in the full light of Samuel’s ministry; Ahab was often warned by Elijah the prophet; Absalom enjoyed the privilege of being one of David’s children; Belshazzar had Daniel the prophet hard by his door; Ananias and Sapphira joined the church in the days when the apostles were working miracles; Judas Iscariot was a chosen companion of our Lord Jesus Christ Himself. But they all sinned with a high hand against light and knowledge, and they were all suddenly destroyed without remedy. They had no time or space for repentance. As they lived, so they died; as they were, they hurried away to meet God. They went with all their sins upon them, unpardoned, unrenewed and utterly unfit for heaven. And being dead they yet speak. They tell us, like Lot’s wife, that it is a perilous thing to sin against light, that God hates sin, and that there is a hell.

I feel constrained to speak freely to my readers on the subject of hell. Suffer me to use the opportunity which the end of Lot’s wife affords. I believe the time is come when it is a positive duty to speak plainly about the reality and eternity of hell. A flood of false doctrine has lately broken in upon us. Men are beginning to tell us that God is too merciful to punish souls forever, that there is a love of God lower even than hell, and that all mankind, however wicked and ungodly some of them may be, will sooner or later be saved. We are invited to leave the old paths of apostolic Christianity. We are told that the views of our fathers about hell, and the devil, and punishment, are obsolete and old–fashioned. We are to embrace what is called a "kinder theology" and treat hell as a pagan fable or a bugbear to frighten children and fools. Against such false teaching I desire, for one, to protest. Painful, sorrowful, distressing as the controversy may be, we must not blink it or refuse to look the subject in the face. I, for one, am resolved to maintain the old position, and to assert the reality and eternity of hell.

Believe me, this is no mere speculative question. It is not to be classed with disputes about liturgies and church government. It is not to be ranked with mysterious problems, like the meaning of Ezekiel’s temple or the symbols of Revelation. It is a question which lies at the very foundation of the whole gospel. The moral attributes of God, His justice, His holiness, His purity, are all involved in it. The necessity of personal faith in Christ, and the sanctification of the Spirit, are all at stake. Once let the old doctrine about hell be overthrown, and the whole system of Christianity is unsettled, unscrewed, unpinned and thrown into disorder.

Believe me, the question is not one in which we are obliged to fall back on the theories and inventions of man. The Scripture has spoken plainly and fully on the subject of hell. I hold it to be impossible to deal honestly with the Bible and to avoid the conclusions to which it will lead us on this point. If words mean anything, there is such a place as hell. If texts are to be interpreted fairly, there are those who will be cast into it. If language has any sense belonging to it, hell is forever. I believe that the man who finds arguments for evading the evidence of the Bible on this question has arrived at a state of mind in which reasoning is useless. For my own part, it seems just as easy to argue that we do not exist, as to argue that the Bible does not teach the reality and eternity of hell.

a. Settle it firmly in your mind that the same Bible which teaches that God in mercy and compassion sent Christ to die for sinners does also teach that God hates sin and must, from His very nature, punish all who cleave to sin or refuse the salvation He has provided. The very same chapter which declares, "God so loved the world," declares also, that "the wrath of God abides" on the unbeliever (John 3:16, 36). The very same gospel which is launched into the earth with the blessed tidings, "He that believes and is baptized shall be saved," proclaims in the same breath, "He that believes not shall be damned" (Mark 16:16).

b. Settle it firmly in your mind that God has given us proof upon proof in the Bible that He will punish the hardened and unbelieving and that He can take vengeance on His enemies, as well as show mercy on the penitent. The drowning of the old world by the flood, the burning of Sodom and Gomorrah, the overthrow of Pharaoh and all his host in the Red Sea, the judgment on Korah, Dathan and Abiram, the utter destruction of the seven nations of Canaan—all teach the same dreadful truth. They are all given to us as beacons and signs and warnings, that we may not provoke God. They are all meant to lift up the corner of the curtain which hangs over things to come and to remind us that there is such a thing as the wrath of God. They all tell us plainly that "the wicked shall be turned into hell" (Ps. 9:17).

c. Settle it firmly in your mind that the Lord Jesus Christ Himself has spoken most plainly about the reality and eternity of hell. The parable of the rich man and Lazarus contains things which should make men tremble. But it does not stand alone. No lips have used so many words to express the awfulness of hell, as the lips of Him who spoke as never man spoke, and who said, "The word which you hear is not Mine, but the Father’s which sent Me" (John 14:24). Hell, hell fire, the damnation of hell, eternal damnation, the resurrection of damnation, everlasting fire, the place of torment, destruction, outer darkness, the worm that never dies, the fire that is not quenched, the place of weeping, wailing and gnashing of teeth, everlasting punishment—these, these are the words which the Lord Jesus Christ Himself employs. Away with the miserable nonsense which people talk in this day, who tell us that the ministers of the gospel should never speak of hell! They only show their own ignorance, or their own dishonesty, when they talk in such a manner. No man can honestly read the four Gospels and fail to see that he who would follow the example of Christ must speak of hell.

d. Settle it, lastly, in your mind that the comforting ideas which the Scripture gives us of heaven are at an end, if we once deny the reality or eternity of hell. Is there no future separate abode for those who die wicked and ungodly? Are all men after death to be mingled together in one confused multitude? Why, then, heaven will be no heaven at all! It is utterly impossible for two to dwell happily together except they be agreed. Is there to be a time when the term of hell and punishment will be over? Are the wicked after ages of misery to be admitted into heaven? Why, then, the need of the sanctification of the Spirit is cast aside and despised! I read that men can be sanctified and made meet for heaven on earth; I read nothing of any sanctification in hell. Away with such baseless and unscriptural theories! The eternity of hell is as clearly affirmed in the Bible as the eternity of heaven. Once allow that hell is not eternal, and you may as well say that God and heaven are not eternal. The same Greek word which is used in the expression "everlasting punishment" is the word that is used by the Lord Jesus in the expression "life eternal," and by Paul, in the expression "everlasting God" (Matt. 25:46; Rom. 16:26).

I know that all this sounds dreadful in many ears. I do not wonder. But the only question we have to settle is this: "Is it scriptural?" Is it true? I maintain firmly that it is so; and I maintain that professing Christians ought to be often reminded that they may be lost and go to hell.

I know that it is easy to deny all plain teaching about hell and to make it odious by invidious names. I have often heard of "narrow–minded views," and "old–fashioned notions," and "brimstone theology," and the like. I have often been told that "broad" views are wanted in the present day. I wish to be as broad as the Bible, neither less nor more. I say that he is the narrow–minded theologian who pares down such parts of the Bible as the natural heart dislikes and rejects any portion of the counsel of God.

God knows that I never speak of hell without pain and sorrow. I would gladly offer the salvation of the gospel to the very chief of sinners. I would willingly say to the vilest and most profligate of mankind on his deathbed, "Repent, and believe on Jesus, and you shall be saved." But God forbid that I should ever keep back from mortal man that Scripture reveals a hell as well as heaven and that the gospel teaches that men may be lost as well as saved. The watchman who keeps silence when he sees a fire is guilty of gross neglect; the doctor who tells us we are getting well when we are dying is a false friend; and the minister who keeps back hell from his people in his sermons is neither a faithful nor a charitable man.

Where is the charity of keeping back any portion of God’s truth? He is the kindest friend who tells me the whole extent of my danger. Where is the use of hiding the future from the impenitent and the ungodly? Surely it is like helping the devil if we do not tell them plainly that, "The soul that sins shall surely die." Who knows but the wretched carelessness of many baptized people arises from this, that they have never been told plainly of hell? Who can tell but thousands might be converted if ministers would urge them more faithfully to flee from the wrath to come? Verily, I fear we are many of us guilty in this matter; there is a morbid tenderness among us which is not the tenderness of Christ. We have spoken of mercy, but not of judgment; we have preached many sermons about heaven, but few about hell; we have been carried away by the wretched fear of being thought "low, vulgar and fanatical." We have forgotten that He who judges us is the Lord and that the man who teaches the same doctrine that Christ taught cannot be wrong.

If you would ever be a healthy scriptural Christian, I entreat you to give hell a place in your theology. Establish it in your mind as a fixed principle that God is a God of judgment, as well as of mercy, and that the same everlasting counsels which laid the foundation of the bliss of heaven have also laid the foundation of the misery of hell. Keep in full view of your mind that all who die unpardoned and unrenewed are utterly unfit for the presence of God and must be lost forever. They are not capable of enjoying heaven; they could not be happy there. They must go to their own place: and that place is hell. Oh, it is a great thing in these days of unbelief to believe the whole Bible!

If you would ever be a healthy and scriptural Christian, I entreat you to beware of any ministry which does not plainly teach the reality and eternity of hell. Such a ministry may be soothing and pleasant, but it is far more likely to lull you to sleep than to lead you to Christ or build you up in the faith. It is impossible to leave out any portion of God’s truth without spoiling the whole. That preaching is sadly defective which dwells exclusively on the mercies of God and the joys of heaven and never sets forth the terrors of the Lord and the miseries of hell. It may be popular, but it is not scriptural; it may amuse and gratify, but it will not save. Give me the preaching which keeps back nothing that God has revealed. You may call it stern and harsh; you may tell us that to frighten people is not the way to do them good. But you are forgetting that the grand object of the gospel is to persuade men to "flee from the wrath to come," and that it is vain to expect men to flee unless they are afraid. Well would it be for many professing Christians if they were more afraid about their souls than they now are!

If you desire to be a healthy Christian, consider often what your own end will be. Will it be happiness, or will it be misery? Will it be the death of the righteous, or will it be a death without hope, like that of Lot’s wife? You cannot live always; there must be an end one day. The last sermon will one day be heard; the last prayer will one day be prayed; the last chapter in the Bible will one day be read; meaning, wishing, hoping, intending, resolving, doubting, hesitating—all will at length be over. You will have to leave this world and to stand before a holy God. Oh, that you would be wise! Oh, that you would consider your latter end!

You cannot trifle forever: a time will come when you must be serious. You cannot put off your soul’s concerns forever: a day will come when you must have a reckoning with God. You cannot be always singing and dancing and eating and drinking and dressing and reading and laughing and jesting and scheming and planning and moneymaking. The summer insects cannot always sport in the sunshine. The cold chilly evening will come at last and stop their sport forever. So will it be with you. You may put off religion now and refuse the counsel of God’s ministers, but the cool of the day is drawing on when God will come down to speak with you. And what will your end be? Will it be a hopeless one, like that of Lot’s wife?

I beseech you, by the mercies of God, to look this question fairly in the face. I entreat you not to stifle conscience by vague hopes of God’s mercy, while your heart cleaves to the world. I implore you not to drown convictions by childish fancies about God’s love, while your daily ways and habits show plainly that "the love of the Father is not in you." There is mercy in God, like a river, but it is for the penitent believer in Christ Jesus. There is a love in God toward sinners which is unspeakable and unsearchable, but it is for those who hear Christ’s voice and follow Him. Seek to have an interest in that love. Break off every known sin; come out boldly from the world; cry mightily to God in prayer; cast yourself wholly and unreservedly on the Lord Jesus for time and eternity; lay aside every weight. Cling to nothing, however dear, which interferes with your soul’s salvation; give up everything, however precious, which comes between you and heaven. This old shipwrecked world is fast sinking beneath your feet; the one thing needful is to have a place in the lifeboat and get safe to shore. Give diligence to make your calling and election sure. Whatever happens to your house and property, see that you make sure of heaven. Oh, better a million times be laughed at and thought extreme in this world, than go down to hell from the midst of the congregation, and end like Lot’s wife!

Let me address the reader particularly here, so I may impress a few salient questions upon your conscience. You have seen the history of Lot’s wife—her privileges, her sin and her end. You have been told of the uselessness of privileges without the gift of the Holy Spirit, of the danger of worldliness and of the reality of hell. Suffer me to wind up all by a few direct appeals to your own heart. In a day of so much light and knowledge and profession, I desire to set up a beacon to preserve souls from shipwreck. I would sincerely moor a buoy in the channel of all spiritual voyagers and paint upon it, "Remember Lot’s wife."

a. Are you careless about the second advent of Christ? Alas, many are! They live like the men of Sodom and the men of Noah’s day: they eat and drink and plant and build and marry and are given in marriage and behave as if Christ was never going to return. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

b. Are you lukewarm, and cold in your Christianity? Alas, many are! They try to serve two masters: they labor to keep friends both with God and mammon. They strive to be a kind of spiritual bat, neither one thing nor the other: not quite a thoroughgoing Christian, but not quite men of the world. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

c. Are you halting between two opinions and disposed to go back to the world? Alas, many are! They are afraid of the cross; they secretly dislike the trouble and reproach of decided religion. They are weary of the wilderness and the manna and would sincerely return to Egypt if they could. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

d. Are you secretly cherishing some besetting sin? Alas, many are! They go far in a profession of religion; they do many things that are right and are very like the people of God. But there is always some darling evil habit which they cannot tear from their heart. Hidden worldliness or covetousness or lust sticks to them like their skin. They are willing to see all their idols broken but this one. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

e. Are you trifling with little sins? Alas many are! They hold the great essential doctrines of the gospel. They keep clear of all gross profligacy or open breach of God’s law, but they are painfully careless about little inconsistencies and painfully ready to make excuses for them. "It is only a little temper, or a little levity, or a little thoughtlessness, or a little forgetfulness," they tell us; "God does not take account of such little matters. We are none of us perfect; God will never require it." If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

f. Are you resting on religious privileges? Alas, many do! They enjoy the opportunity of hearing the gospel regularly preached and of attending many ordinances and means of grace, and they settle down on their lees. They seem to be "rich, and increased with goods, and have need of nothing" (Rev. 3:17), while they have neither faith, nor grace, nor spiritual–mindedness, nor fitness for heaven. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

g. Are you trusting to your religious knowledge? Alas, many do! They are not ignorant, as other men: they know the difference between true doctrine and false. They can dispute, they can reason, they can argue, they can quote texts; but all this time they are not converted, and they are yet dead in trespasses and sins. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

h. Are you making some profession of religion and yet clinging to the world? Alas, many do! They aim at being thought Christians. They like the credit of being serious, steady, proper, regular church–going people; yet all the while their dress, their tastes, their companions, their entertainments tell plainly they are of the world. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

i. Are you trusting that you will have a deathbed repentance? Alas, many do so! They know they are not what they ought to be: they are not yet born again and fit to die. But they flatter themselves that, when their last illness comes, they shall have time to repent and lay hold on Christ and go out of the world pardoned, sanctified and meet for heaven. They forget that people often die very suddenly and that, as they live, they generally die. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

j. Do you belong to an evangelical congregation? Many do and, alas, go no further! They hear the truth Sunday after Sunday and remain as hard as the nether millstone. Sermon after sermon sounds in their ears. Month after month they are invited to repent, to believe, to come to Christ and to be saved. Year after year passes away, and they are not changed. They keep their seat under the teaching of a favorite minister, and they also keep their favorite sins. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

Oh, may these solemn words of our Lord Jesus Christ be deeply engraved on all our hearts! May they awaken us when we feel sleepy, revive us when we feel dead, sharpen us when we feel dull, warm us when we feel cold! May they prove a spur to quicken us when we are falling back and a bridle to check us when we are turning aside! May they be a shield to defend us when Satan casts a subtle temptation at our heart and a sword to fight with, when he says boldly, "Give up Christ, come back to the world, and follow me!" Oh, may we say in such hours of trial, "Soul, remember your Savior’s warning! Soul, soul, have you forgotten His words? Soul, soul, remember Lot’s wife!"

Christ’s Greatest Trophy

One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!" But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong." Then he said, "Jesus, remember me when you come into your kingdom." Jesus answered him, "I tell you the truth, today you will be with me in paradise." Luke 23:39-43

There are few passages in the New Testament which are more familiar to men’s ears than the verses which head this message. They contain the well known story of ‘the penitent thief.’

And it is right and good that these verses should be well known. They have comforted many troubled minds; they have brought peace to many uneasy consciences; they have been a healing balm to many wounded hearts; they have been a medicine to many sin–sick souls; they have smoothed down not a few dying pillows. Wherever the gospel of Christ is preached, they will always be honored, loved and had in remembrance.

I wish to say something about these verses. I will try to unfold the Leading lessons which they are meant to teach. I cannot see the peculiar mental state of anyone into whose hands this message may fall. But I can see truths in this passage which no man can ever know too well. Here is the greatest trophy which Christ ever won.

1. Christ’s power and willingness to save sinners

This is the main doctrine to be gathered from the history of the penitent thief. It teaches us that which ought to be music in the ears of all who hear it: it teaches us that Jesus Christ is ‘mighty to save’ (Isa. 63:1).

I ask anyone to say whether a case could look more hopeless and desperate than that of this penitent thief once did.

He was a wicked man, a malefactor, a thief, if not a murderer. We know this, for such only were crucified. He was suffering a just punishment for breaking the laws. And as he had lived wicked, so he seemed determined to die wicked, for at first, when he was crucified, he railed on our Lord.

And he was a dying man. He hung there, nailed to a cross, from which he was never to come down alive. He had no longer power to stir hand or foot. His hours were numbered; the grave was ready for him. There was but a step between him and death.

If ever there was a soul hovering on the brink of hell, it was the soul of this thief. If ever there was a case that seemed lost, gone and past recovery, it was his. If ever there was a child of Adam whom the devil made sure of as his own, it was this man.

But see now what happened. He ceased to rail and blaspheme, as he had done at the first; he began to speak in another manner altogether. He turned to our blessed Lord in prayer. He prayed Jesus to ‘remember him when He came into His kingdom’. He asked that his soul might be cared for, his sins pardoned and himself thought of in another world. Truly this was a wonderful change!

And then mark what kind of answer he received. Some would have said he was too wicked a man to be saved; but it was not so. Some would have fancied it was too late, the door was shut, and there was no room for mercy; but it proved not too late at all. The Lord Jesus returned him an immediate answer, spoke kindly to him, assured him he should be with Him that day in paradise, pardoned him completely, cleansed him thoroughly from his sins, received him graciously, justified him freely, raised him from the gates of hell, gave him a title to glory. Of all the multitude of saved souls, none ever received so glorious an assurance of his own salvation as did this penitent thief. Go over the whole list, from Genesis to Revelation, and you will find none who had such words spoken to him as these ‘Today shall you be with Me in paradise.’

I believe the Lord Jesus never gave so complete a proof of His power and will to save, as He did upon this occasion. In the day when He seemed most weak, He showed that He was a strong deliverer. In the hour when His body was racked with pain, He showed that He could feel tenderly for others. At the time when He Himself was dying, He conferred on a sinner eternal life.

Now, have I not a right to say, ‘Christ is able to save to the uttermost them that come unto God by Him?’ (Heb. 7:25) Behold the proof of it. If ever sinner was too far gone to be saved, it was this thief. Yet he was plucked as a brand from the fire.

Have I not a right to say, ‘Christ will receive any poor sinner who comes to Him with the prayer of faith, and cast out none?’ Behold the proof of it. If ever there was one that seemed too bad to be received, this was the man. Yet the door of mercy was wide open even for him.

Have I not a right to say, ‘By grace you may be saved through faith, not of works fear not, only believe?’ Behold the proof of it. This thief was never baptized; he belonged to no visible church; he never received the Lord’s Supper; he never did any work for Christ; he never gave money to Christ’s cause! But he had faith, and so he was saved.

Have I not a right to say, ‘The youngest faith will save a man’s soul, if it only be true,? Behold the proof of it. This man’s faith was only one day old; but it led him to Christ, and preserved him from hell.

Why then should any man or woman despair with such a passage as this in the Bible? Jesus is a Physician who can cure hopeless cases. He can quicken dead souls, and call the things which be not as though they were.

Never should any man or woman despair! Jesus is still the same now that He was eighteen hundred years ago. The keys of death and hell are in His hand. When He opens none can shut.

What though your sins be more in number than the hairs of your head? What though your evil habits have grown with your growth, and strengthened with your strength? What though you have hitherto hated good and loved evil all the days of your life? These things are sad indeed, but there is hope, even for you. Christ can heal you, Christ can raise you from your low estate. Heaven is not shut against you. Christ is able to admit you, if you will humbly commit your soul into His hands.

Are your sins forgiven? If not, I set before you this day a full and free salvation. I invite you to follow the steps of the penitent thief come to Christ and live. I tell you that Jesus is very pitiful, and of tender mercy. I tell you He can do everything that your soul requires. Though your sins be as scarlet, He can make them white as snow; though they be red like crimson, they shall be as wool. Why should you not be saved as well as another? Come unto Christ and live.

Are you a true believer? If you are, you ought to glory in Christ. Glory not in your own faith, your own feelings, your own knowledge, your own prayers, your own amendment, your own diligence. Glory in nothing but Christ. Alas! the best of us know but little of that merciful and mighty Savior. We do not exalt Him and glory in Him enough. Let us pray that we may see more of the fullness there is in Him.

Do you ever try to do good to others? If you do, remember to tell them about Christ. Tell the young, tell the poor, tell the aged, tell the ignorant’ tell the sick, tell the dying—tell them all about Christ. Tell them of His power, and tell them of His love; tell them of His doings, and tell them of His feelings; tell them what He has done for the chief of sinners; tell them what He is willing to do to the last day of time; tell it them over and over again. Never be tired of speaking of Christ. Say to them broadly and fully, freely and unconditionally, unreservedly and undoubtingly, ‘Come unto Christ, as the penitent thief did; come unto Christ, and you shall be saved.’

2. If some are saved in the very hour of death, others are not

This is a truth that never ought to be passed over, and I dare not leave it unnoticed. It is a truth that stands out plainly in the sad end of the other malefactor, and is only too often forgotten. Men forget that there were ‘two thieves.’

What became of the other thief who was crucified? Why did he not turn from his sin, and call upon the Lord? Why did he remain hardened and impenitent? Why was he not saved? It is useless to try to answer such questions. Let us be content to take the fact as we find it, and see what it is meant to teach us.

We have no right whatever to say this thief was a worse man than his companion there is nothing to prove it. Both plainly were wicked men; both were receiving the due reward of their deeds; both hung by the side of our Lord Jesus Christ; both heard Him pray for His murderers, both saw Him suffer patiently. But while one repented, the other remained hardened; while one began to pray, the other went on railing; while one was converted in his last hours, the other died a bad man, as he had lived; while one was taken to paradise, the other went to his own place—the place of the devil and his angels.

Now these things are written for our warning. There is warning, as well as comfort in these verses, and that is a very solemn warning, too.

They tell me loudly, that though some may repent and be converted on their deathbeds, it does not at all follow that all will. A deathbed is not always a saving time.

They tell me loudly, that two men may have the same opportunities of getting good for their souls, may be placed in the same position, see the same things and hear the same things, and yet only one of the two shall take advantage of them, repent, believe and be saved.

They tell me, above all, that repentance and faith are the gifts of God and are not in a man’s own power; and that if any one flatters himself he can repent at his own time, choose his own season, seek the Lord when he pleases and, like the penitent thief, be saved at the very last, he may find at length he is greatly deceived.

And it is good and profitable to bear this in mind. There is an immense amount of delusion in the world on this very subject. I see many allowing life to slip away, quite unprepared to die. I see many allowing that they ought to repent, but always putting off their own repentance. And I believe one grand reason is, that most men suppose they can turn to God just when they like! They wrest the parable of the laborer in the vineyard, which speaks of the eleventh hour, and use it as it never was meant to be used. They dwell on the pleasant part of the verses I am now considering, and forget the rest. They talk of the thief that went to paradise and was saved, and they forget the one who died as he had lived and was lost.

I entreat every man of common sense who reads this message to take heed that he does not fall into this mistake.

Look at the history of men in the Bible, and see how often these notions I have been speaking of are contradicted. Mark well how many proofs there are that two men may have the same light offered them, and only one use it, and that no one has a right to take liberties with God’s mercy, and presume he will be able to repent just when he likes.

Look at Saul and David. They lived about the same time; they rose from the same rank in life; they were called to the same position in the world; they enjoyed the ministry of the same prophet, Samuel; they reigned the same number of years! Yet one was saved, and the other lost

Look at Sergius Paulus and Gallio. They were both Roman governors; they were both wise and prudent men in their generation; they both heard the apostle Paul preach! But one believed and was baptized, the other ‘cared for none of those things’ (Acts 18:17).

Look at the world around you. See what is going on continually under your eyes. Two sisters will often attend the same ministry, listen to the same truths, hear the same sermons, and yet only one shall be converted unto God, while the other remains totally unmoved. Two friends often read the same religious book one is so moved by it, that he gives up all for Christ, the other sees nothing at all in it, and continues the same as before. Hundreds have read Doddridge’s Rise and Progress without profit: with Wilberforce it was one of the beginnings of spiritual life. Thousands have read Wilberforce’s Practical View of Christianity and laid it down again unaltered from the time Leigh Richmond read it he became another man. No man has any warrant for saying, ‘Salvation is in my own power.’

I do not pretend to explain these things. I only put them before you as great facts; and I ask you to consider them well.

You must not misunderstand me. I do not want to discourage you. I say these things in all affection, to give you warning of danger. I do not say them to drive you back from heaven. I say them rather to draw you on, and bring you to Christ, while He can be found.

I want you to beware of presumption. Do not abuse God’s mercy and compassion. Do not continue in sin, I beseech you, and do you think can repent and believe and be saved, just when you like, when you please, when you will and when you choose. I would always set before you an open door. I would always say, ‘While there is life there is hope,’ But if you would be wise, put nothing off that concerns your soul.

I want you to beware of letting slip good thoughts and godly convictions, if you have them. Cherish them and nourish them, lest you lose them for ever. Make the most of them, lest they take to themselves wings and flee away. Have you an inclination to begin praying? Put it in practice at once. Have you an idea of beginning really to serve Christ? Set about it at once. Are you enjoying any spiritual light? See that you live up to your light. Trifle not with opportunities, lest the day come when you will want to use them, and not be able. Linger not, lest you become wise too late.

You may say, perhaps, ‘It is never too late to repent.’ I answer, ‘That is right enough; but late repentance is seldom true.’ And I say further, you cannot be certain if you put off repenting, you will repent at all.

You may say, ‘Why should I be afraid? The penitent thief was saved.’ I answer, ‘That is true; but look again at the passage which tells you that the other thief was lost.’

3. The Spirit always leads saved souls in one way

This is a point that deserves particular attention, and is often overlooked. Men look at the broad fact that the penitent thief was saved when he was dying, and they look no further.

They do not consider the evidences this thief left behind him. They do not observe the abundant proof he gave of the work of the Spirit in his heart. And these proofs I wish to trace out. I wish to show you that the Spirit always works in one way, and that, whether He converts a man in an hour, as He did the penitent thief, or whether by slow degrees, as He does others, the steps by which He leads souls to heaven are always the same.

Let me try to make this clear to everyone who reads this message. I want to put you on your guard. I want you to shake off the common notion that there is some easy royal road to heaven from a dying bed. I want you thoroughly to understand, that every saved soul goes through the same experience, and that the leading principles of the penitent thief’s religion were just the same as those of the oldest saint that ever lived.

a. See how strong this man’s faith was. He called Jesus ‘Lord.’ He declared his belief that He would have a ‘kingdom.’ He believed that He was able to give him eternal life and glory, and in this belief prayed to Him. He maintained His innocence of all the charges brought against Him. ‘This Man,’ said he, ‘has done nothing amiss.’ Others perhaps may have thought the Lord innocent—none said so openly but this poor dying man.

And when did all this happen? It happened when the whole nation had denied Christ, shouting, ‘Crucify Him, crucify Him we have no king but Caesar’; when the chief priests and Pharisees had condemned and found Him ‘guilty of death’; when even His own disciples had forsaken Him and fled; when He was hanging, faint, bleeding and dying on the cross, numbered with transgressors, and accounted accursed. This was the hour when the thief believed in Christ, and prayed to Him! Surely such faith was never seen since the world began.

The disciples had seen mighty signs and miracles. They had seen the dead raised with a word and lepers healed with a touch, the blind receiving sight, the dumb made to speak, the lame made to walk. They had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land. They had all of them heard Him speak as no man ever spoke, and hold out promises of good things yet to come. They had some of them had a foretaste of His glory in the mount of transfiguration. Doubtless their faith was ‘the gift of God,’ but still they had much to help it.

The dying thief saw none of the things I have mentioned. He only saw our Lord in agony, and in weakness, in suffering and in pain. He saw Him undergoing a dishonorable punishment, deserted, mocked, despised, blasphemed. He saw Him rejected by all the great and wise and noble of His own people, His strength dried up like a potsherd, His life drawing near to the grave (Ps. 22:15; 88:3). He saw no scepter, no royal crown, no outward dominion, no glory, no majesty, no power, no signs of might. And yet the dying thief believed, and looked forward to Christ’s kingdom.

Would you know if you have the Spirit? Then mark the question I put to you this day: where is your faith in Christ?

b. See what a right sense of sin the thief had. He says to his companion, ‘We receive the due reward of our deeds.’ He acknowledges his own ungodliness, and the justice of his punishment. He makes no attempt to justify himself, or excuse his wickedness. He speaks like a man humbled and self–abased by the remembrance of past iniquities. This is what all God’s children feel. They are ready to allow they are poor hell–deserving sinners. They can say with their hearts as well as with their lips ‘We have left undone the things that we ought to have done, and we have done those things that we ought not to have done, and there is no health in us.’

Would you know if you have the Spirit? Then mark my question do you feel your sins?

c. See what brotherly love the thief showed to his companion. He tried to stop his railing and blaspheming, and bring him to a better mind. ‘Does not you fear God’, he says, ‘seeing you are in the same condemnation?’ There is no surer mark of grace than this! Grace shakes a man out of his selfishness, and makes him feel for the souls of others. When the Samaritan woman was converted, she left her water pot, and ran to the city, saying, ‘Come, see a man which told me all things that ever I did is not this the Christ?’ (John 4:28, 29). When Saul was converted, immediately he went to the synagogue at Damascus, and testified to his brethren of Israel that ‘Christ was the Son of God’ (Acts 9:20).

Would you know if you have the Spirit? Then where is your charity and love to souls?

In one word, you see in the penitent thief a finished work of the Holy Spirit. Every part of the believer’s character may be traced in him. Short as his life was after conversion, he found time to leave abundant evidence that he was a child of God. His faith, his prayer, his humility, his brotherly love, are unmistakable witnesses of the reality of his repentance. He was not a penitent in name only, but in deed and in truth.

Let no man therefore think, because the penitent thief was saved, that men can be saved without leaving any evidence of the Spirit’s work. Let such an one consider well what evidences this man left behind, and take care.

It is mournful to hear what people sometimes say about what they call deathbed evidences. It is perfectly fearful to observe how little satisfies some people, and how easily they can persuade themselves that their friends have gone to heaven. They will tell you when their relative is dead and gone, that ‘he made such a beautiful prayer one day’, or that ‘he talked so well’, or that ‘he was so sorry for his old ways, and intended to live so differently if he got better’, or that ‘he craved nothing in this world’, or that ‘he liked people to read to him, and pray with him’. And because they have this to go upon, they seem to have a comfortable hope that he is saved! Christ may never have been named, the way of salvation may never have been in the least mentioned. But it matters not; there was a little talk of religion, and so they are content!

Now I have no desire to hurt the feelings of anyone who reads this message, but I must and will speak plainly upon this subject.

Once for all, let me say, that as a general rule, nothing is so unsatisfactory as deathbed evidences. The things that men say, and the feelings they express when sick and frightened, are little to be depended on. Often, too often, they are the result of fear, and do not spring from the ground of the heart. Often, too often, they are things said by rote, caught from the lips of ministers and anxious friends, but evidently not felt. And nothing can prove all this more clearly than the well–known fact, that the great majority of people who make promises of amendment on a sick bed, and then for the first time talk about religion, if they recover, go back to sin and the world.

When a man has lived a life of thoughtlessness and folly, I want something more than a few fair words and good wishes to satisfy me about his soul, when he comes to his deathbed. It is not enough for me that he will let me read the Bible to him, and pray by his bedside, that he says, he has ‘not thought so much as he ought of religion, and he thinks he should be a different man if he got better.’ All this does not content me; it does not make me feel happy about his state. It is very well as far as it goes, but it is not conversion. It is very well in its way, but it is not faith in Christ. Until I see conversion, and faith in Christ, I cannot and dare not feel satisfied. Others may feel satisfied if they please, and after their friend’s death say, they hope he is gone to heaven. For my part I would rather hold my tongue and say nothing. I would be content with the least measure of repentance and faith in a dying man, even though it be no bigger than a grain of mustard seed. But to be content with anything less than repentance and faith seems to me next door to infidelity.

What kind of evidence do you mean to leave behind as to the state of your soul? Take example by the penitent thief, and you will do well.

When we have carried you to your narrow bed, let us not have to hunt up stray words and scraps of religion, in order to make out that you were a true believer. Let us not have to say in a hesitating way one to another, ‘I trust he is happy; he talked so nicely one day, and he seemed so pleased with a chapter in the Bible on another occasion, and he liked such a person, who is a good man.’ Let us be able to speak decidedly as to your condition. Let us have some solid proof of your repentance, your faith and your holiness, so that none shall be able for a moment to question your state. Depend on it, without this, those you leave behind can feel no solid comfort about your soul. We may use the form of religion at your burial, and express charitable hopes. We may meet you at the churchyard gate, and say, ‘Blessed are the dead that die in the Lord.’ But this will not alter your condition! If you die without conversion to God, without repentance, and without faith, your funeral will only be the funeral of a lost soul; you had better never have been born.

4. Believers in Christ when they die are with the Lord

We are meant, in the next place, to learn from these verses, that believers in Christ when they die are with the Lord.

This you may gather from our Lord’s words to the penitent thief: ‘This day shall you be with Me in paradise.’ And you have an expression very like it in the Epistle to the Philippines, where Paul says he has a desire to ‘depart and be with Christ’ (Phil. 1:23).

I shall say but little on this subject. I would simply lay it before you, for your own private meditations. To my own mind it is very full of comfort and peace.

Believers after death are ‘with Christ.’ That answers many a difficult question, which otherwise might puzzle man’s busy, restless mind. The abode of dead saints, their joys, their feelings, their happiness, all seem met by this simple expression—they are ‘with Christ.’

I cannot enter into full explanations about the separate state of departed believers. It is a high and deep subject, such as man’s mind can neither grasp nor fathom. I know their happiness falls short of what it will be when their bodies are raised again, in the resurrection at the last day, and Jesus returns to earth. Yet I know also they enjoy a blessed rest, a rest from labor a rest from sorrow, a rest from pain—and a rest from sin. But it does not follow because I cannot explain these things, that I am not persuaded they are far happier than they ever were on earth. I see their happiness in this very passage they are ‘with Christ,’ and when I see that I see enough.

If the sheep are with the Shepherd, if the members are with the Head, if the children of Christ’s family are with Him who loved them and carried them all the days of their pilgrimage on earth, all must be well, all must be right.

I cannot describe what kind of place paradise is, because I cannot understand the condition of a soul separate from the body. But I ask no brighter view of paradise than this—that Christ is there. All other things, in the picture which imagination draws of the state between death and resurrection, are nothing in comparison of this. How He is there, and in what way He is there, I know not. Let me only see Christ in paradise when my eyes close in death, and that suffices me. Well does the psalmist say, ‘In Your presence is fullness of joy’ (Ps. 16:11). It was a true saying of a dying girl, when her mother tried to comfort her by describing what paradise would be. ‘There,’ she said to the child, ‘there you will have no pains, and no sickness; there you will see your brothers and sisters, who have gone before you, and will be always happy.’ ‘Ah, mother,’ was the reply, ‘but there is one thing better than all, and that is, Christ will be there!’

It may be you do not think much about your soul. It may be you know little of Christ as your Savior. and have never tasted by experience that He is precious. And yet perhaps you hope to go to paradise when you die. Surely this passage is one that should make you think. Paradise is a place where Christ is. Then can it be a place that you would enjoy?

It may be you are a believer, and yet tremble at the thought of the grave. It seems cold and dreary. You feel as if all before you was dark and gloomy and comfortless. Fear not, but be encouraged by this text. You are going to paradise, and Christ will be there.

5. The eternal portion of every man’s soul is close to him

‘Today,’ says our Lord to the penitent thief, ‘today shall you be with Me in paradise.’ He names no distant period; He does not talk of His entering into a state of happiness as a thing ‘far away.’ He speaks of today—‘this very day in which you are hanging on the cross.’

How near that seems! How awfully near that word brings our everlasting dwelling–place! Happiness or misery, sorrow or joy, the presence of Christ or the company of devils—all are close to us. ‘There is but a step,’ says David, ‘between me and death’ (1 Sam. 20:3). There is but a step, we may say, between ourselves and either paradise or hell.

We none of us realize this as we ought to do. It is high time to shake off the dreamy state of mind in which we live on this matter. We are apt to talk and think, even about believers, as if death was a long journey, as if the dying saint had embarked on a long voyage. It is all wrong, very wrong! Their harbor and their home is close by, and they have entered it.

Some of us know by bitter experience what a long and weary time it is between the death of those we love and the hour when we bury them out of our sight. Such weeks are the slowest, saddest, heaviest weeks in all our lives.. But, blessed be God, the souls of departed saints are free from the very moment their last breath is drawn. While we are weeping, and the coffin is preparing, and the mourning being provided, and the last painful arrangements being made, the spirits of our beloved ones are enjoying the presence of Christ. They are freed forever from the burden of the flesh. They are ‘where the wicked cease troubling, and the weary be at rest’ (Job 3:17).

The very moment that believers die they are in paradise. Their battle is fought; their strife is over. They have passed through that gloomy valley we must one day tread; they have gone over that dark river we must one day cross. They have drunk that last bitter cup which sin has mingled for man; they have reached that place where sorrow and sighing are no more. Surely we should not wish them back again! We should not weep for them, but for ourselves.

We are warring still, but they are at peace. We are laboring, but they are at rest. We are watching, but they are sleeping. We are wearing our spiritual amour, but they have forever put it off. We are still at sea, but they are safe in harbor We have tears, but they have joy. We are strangers and pilgrims, but as for them they are at home. Surely, better are the dead in Christ than the living! Surely the very hour the poor saint dies, he is at once higher and happier than the highest upon earth.

I fear there is a vast amount of delusion on this point. I fear that many, who are not Roman Catholics, and profess not to believe in purgatory, have, notwithstanding, some strange ideas in their minds about the immediate consequences of death.

I fear that many have a sort of vague notion that there is some interval or space of time between death and their eternal state. They fancy they shall go through a kind of purifying change, and that though they die unfit for heaven, they shall yet be found meet for it after all!

But this is an entire mistake. There is no change after death; there is no conversion in the grave; there is no new heart given after the last breath is drawn. The very day we go, we launch forever; the day we go from this world, we begin an eternal condition. From that day there is no spiritual alteration, no spiritual change. As we die, so we shall receive our portion after death; as the tree falls, so it must lie.

If you are an unconverted man, this ought to make you think. Do you know you are close to hell? This very day you might die; and if you died out of Christ, you would open your eyes at once in hell, and in torment.

If you are a true Christian, you are far nearer heaven than you think This very day if the Lord should take you, you would find yourself in paradise. The good land of promise is near to you. The eyes that you closed in weakness and pain would open at once on a glorious rest, such as my tongue cannot describe.

And now let me say a few words in conclusion:

1. This message may fall into the hands of some humble–hearted and contrite sinner. Are you that man? Then here is encouragement for you. See what the penitent thief did, and do likewise. See how he prayed; see how he called on the Lord Jesus Christ; see what an answer of peace he obtained. Brother or sister, why should not you do the same? Why should not you also be saved?

2. This message may fall into the hands of some proud and presumptuous man of the world. Are you that man? Then take warning. See how the impenitent thief died as he had lived and beware lest you come to a like end. Oh, erring brother or sister, be not too confident, lest you die in your sins! Seek the Lord while He may be found. Turn you, turn; why will you die?

3. This message may fall into the hands of some professing believer in Christ. Are you such an one? Then take the penitent thief’s religion as a measure by which to prove your own. See that you know something of true repentance and saving faith, of real humility and fervent charity. Brother or sister, do not be satisfied with the world’s standard of Christianity. Be of one mind with the penitent thief, and you will be wise.

4. This message may fall into the hands of someone who is mourning over departed believers. Are you such an one? Then take comfort from this Scripture. See how your beloved ones are in the best of hands They cannot be better off. They never were so well in their lives as they are now. They are with Jesus, whom their souls loved on earth. Oh, cease from your selfish mourning! Rejoice rather that they are freed from trouble, and have entered into rest.

5. And this message may fall into the hands of some aged servant of Christ. Are you such an one? Then see from these verses how near you are to home. Your salvation is nearer than when you first believed. A few more days of labor and sorrow. and the King of kings shall send for you, and in a moment your warfare shall be at end, and all shall be peace.

The Ruler of the Waves

A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, "Teacher, don't you care if we drown?"

He got up, rebuked the wind and said to the waves, "Quiet! Be still!" Then the wind died down and it was completely calm.

He said to his disciples, "Why are you so afraid? Do you still have no faith?" Mark 4:37-40

It would be well if professing Christians in modern days studied the four Gospels more than they do. No doubt all Scripture is profitable. It is not wise to exalt one part of the Bible at the expense of another. But I think it would be good for some who are very familiar with the Epistles, if they knew a little more about Matthew, Mark, Luke and John.

Now, why do I say this? I say it because I want professing Christians to know more about Christ. It is well to be acquainted with all the doctrines and principles of Christianity. It is better to be acquainted with Christ Himself. It is well to be familiar with faith and grace and justification and sanctification. They are all matters "pertaining to the King." But it is far better to be familiar with Jesus Himself, to see the King’s own face, and to behold His beauty. This is one secret of eminent holiness. He that would be conformed to Christ’s image, and become a Christ–like man, must be constantly studying Christ Himself.

Now the Gospels were written to make us acquainted with Christ. The Holy Spirit has told us the story of His life and death, His sayings and His doings, four times over. Four different inspired hands have drawn the picture of the Savior His ways, His manners, His feelings, His wisdom, His grace, His patience, His love, His power are graciously unfolded to us by four different witnesses. Ought not the sheep to be familiar with the Shepherd? Ought not the patient to be familiar with the Physician? Ought not the bride to be familiar with the Bridegroom? Ought not the sinner to be familiar with the Savior? Beyond doubt it ought to be so. The Gospels were written to make men familiar with Christ, and therefore I wish men to study the Gospels.

On whom must we build our souls if we would be accepted with God? We must build on the Rock, Christ. From whom must we draw that grace of the Spirit which we daily need in order to be fruitful? We must draw from the Vine, Christ. To whom must we look for sympathy when earthly friends fail us or die? We must look to our elder Brother, Christ. By whom must our prayers be presented, if they are to be heard on high? They must be presented by our Advocate, Christ. With whom do we hope to spend the thousand years of glory, and the after eternity? With the King of kings, Christ. Surely we cannot know this Christ too well! Surely there is not a word, nor a deed, nor a day, nor a step, nor a thought in the record of His life, which ought not to be precious to us. We should labor to be familiar with every line that is written about Jesus.

Come now, and let us study a page in our Master’s history. Let us consider what we may learn from the verses of Scripture which stand at the head of this message. You there see Jesus crossing the lake of Galilee, in a boat with His disciples. You see a sudden storm arise while He is asleep. The waves beat into the boat and fill it. Death seems to be close at hand. The frightened disciples awake their Master and cry for help. He arises and rebukes the wind and the waves, and at once there is a calm. He mildly reproves the faithless fears of His companions, and all is over. Such is the picture. It is one full of deep instruction. Come now, and let us examine what we are meant to learn.

1. Following Christ will not prevent our having earthly sorrows and troubles

Here are the chosen disciples of the Lord Jesus in great anxiety. The faithful little flock, which believed when priests and scribes and Pharisees were all alike unbelieving, is allowed by the Shepherd to be much disturbed. The fear of death breaks in upon them like an armed man. The deep water seems likely to go over their souls. Peter, James and John, the pillars of the Church about to be planted in the world, are much distressed.

Perhaps they had not reckoned on all this. Perhaps they had expected that Christ’s service would at any rate lift them above the reach of earthly trials. Perhaps they thought that He, who could raise the dead and heal the sick and feed multitudes with a few loaves and cast out devils with a word, He would never allow His servants to be sufferers upon earth. Perhaps they had supposed He would always grant them smooth journeys, fine weather, an easy course and freedom from trouble and care.

If the disciples thought so, they were much mistaken. The Lord Jesus taught those who a man may be one of His chosen servants, and yet have to go through many an anxiety, and endure many a pain.

It is good to understand this clearly. It is good to understand that Christ’s service never did secure a man from all the ills that flesh is heir to, and never will. If you are a believer, you must reckon on having your share of sickness and pain, of sorrow and tears, of losses and crosses, of deaths and bereavements, of partings and separations, of vexations and disappointments, so long as you are in the body. Christ never undertakes that you shall get to heaven without these. He has undertaken that all who come to Him shall have all things pertaining to life and godliness; but He has never undertaken that He will make them prosperous, or rich, or healthy, and that death and sorrow shall never come to their family.

I have the privilege of being one of Christ’s ambassadors. In His name I can offer eternal life to any man, woman or child who is willing to have it. In His name I do offer pardon, peace, grace, glory, to any son or daughter of Adam who reads this message. But I dare not offer that person worldly prosperity as part and parcel of the Gospel. I dare not offer him long life, an increased income and freedom from pain. I dare not promise the man who takes up the cross and follows Christ that in following Him he shall never meet with a storm.

I know well that many do not like these terms. They would prefer having Christ and good health, Christ and plenty of money, Christ and no deaths in their family, Christ and no wearing cares, Christ and a perpetual morning without clouds. But they do not like Christ and the cross, Christ and tribulation, Christ and the conflict, Christ and the howling wind, Christ and the storm.

Is this the secret thought of anyone who is reading this message? Believe me, if it is, you are very wrong. Listen to me, and I will try to show you have yet much to learn.

How should you know who are true Christians, if following Christ was the way to be free from trouble? How should we discern the wheat from the chaff, if it were not for the winnowing of trial? How should we know whether men served Christ for His own sake or from selfish motives, if His service brought health and wealth with it as a matter of course? The winds of winter soon show us which of the trees are evergreen and which are not. The storms of affliction and care are useful in the same way. They discover whose faith is real and whose is nothing but profession and form.

How would the great work of sanctification go on in a man if he had no trial? Trouble is often the only fire which will burn away the dross that clings to our hearts. Trouble is the pruning–knife which the great Husbandman employs in order to make us fruitful in good works. The harvest of the Lord’s field is seldom ripened by sunshine only. It must go through its days of wind and rain and storm.

If you desire to serve Christ and be saved, I entreat you to take the Lord on His own terms. Make up your mind to meet with your share of crosses and sorrows, and then you will not be surprised. For want of understanding this, many seem to run well for a season, and then turn back in disgust, and are cast away.

If you profess to be a child of God, leave to the Lord Jesus to sanctify you in His own way. Rest satisfied that He never makes any mistakes. Be sure that He does all things well. The winds may howl around you, and waters swell. But fear not, "He is leading you by the right way, that He may bring you to a city of habitation" (Ps. 107:7).

2. Jesus Christ is truly and really Man

There are words used in this little history which, like many other passages in the Gospels, bring out this truth in a very striking way. We are told that when the waves began to break on the ship, Jesus was in the hinder part, "asleep on a pillow." He was weary, and who can wonder at it, after reading the account given in the fourth chapter of Mark? After laboring all day to do good to souls—after preaching in the open air to vast multitudes, Jesus was fatigued. Surely if the sleep of the laboring man is sweet, much more sweet must have been the sleep of our blessed Lord!

Let us settle deeply in our minds this great truth, that Jesus Christ was verily and indeed Man. He was equal to the Father in all things, and the eternal God. But He was also Man, and took part of flesh and blood, and was made like unto us in all things, sin only excepted. He had a body like our own. Like us, He was born of a woman. Like us, He grew and increased in stature. Like us, He was often hungry and thirsty, and faint and weary. Like us, He ate and drank, rested and slept. Like us, He sorrowed and wept and felt. It is all very wonderful, but so it is. He that made the heavens went to and fro as a poor weary Man on earth! He that ruled over principalities and powers in heavenly places, took on Him a frail body like our own. He that might have dwelt forever in the glory which He had with the Father, amid the praises of legions of angels, came down to earth and dwelt as a Man among sinful men. Surely this fact alone is an amazing miracle of condescension, grace, pity and love.

I find a deep mine of comfort in this thought, that Jesus is perfect Man no less than perfect God. He in whom I am told by Scripture to trust is not only a great High Priest, but a feeling High Priest. He is not only a powerful Savior but a sympathizing Savior. He is not only the Son of God, mighty to save, but the Son of man able to feel.

Who does not know that sympathy is one of the sweetest things left to us in this sinful world? It is one of the bright seasons in our dark journey here below, when we can find a person who enters into our troubles and goes along with us in our anxieties, who can weep when we weep, and rejoice when we rejoice.

Sympathy is far better than money, and far rarer too. Thousands can give who know not what it is to feel. Sympathy has the greatest power to draw us and to open our hearts. Proper and correct counsel often falls dead and useless on a heavy heart. Cold advice often makes us shut up, shrink and withdraw into ourselves, when tendered in the day of trouble. But genuine sympathy in such a day will call out all our better feelings, if we have any, and obtain an influence over us when nothing else can. Give me the friend who, though poor in gold and silver, has always ready a sympathizing heart.

Our God knows all this well. He knows the very secrets of man’s heart. He knows the ways by which that heart is most easily approached, and the springs by which that heart is most readily moved. He has wisely provided that the Savior of the Gospel should be feeling as well as mighty. He has given us one who has not only a strong hand to pluck us as brands from the burning, but a sympathizing heart on which the laboring and heavy laden may find rest.

I see a marvelous proof of love and wisdom in the union of two natures in Christ’s person. It was marvelous love in our Savior to condescend to go through weakness and humiliation for our sakes, ungodly rebels as we are. It was marvelous wisdom to fit Himself in this way to be the very Friend of friends, who could not only save man, but meet him on his own ground. I want one able to perform all things needful to redeem my soul. This Jesus can do, for He is the eternal Son of God. I want one able to understand my weakness and infirmities, and to deal gently with my soul, while tied to a body of death. This again Jesus can do, for He was the Son of man, and had flesh and blood like my own. Had my Savior been God only, I might perhaps have trusted Him, but I never could have come near to Him without fear. Had my Savior been Man only, I might have loved Him, but I never could have felt sure that He was able to take away my sins. But, blessed be God, my Savior is God as well as Man, and Man as well as God—God, and so able to deliver me—Man, and so able to feel with me. Almighty power and deepest sympathy are met together in one glorious Person, Jesus Christ, my Lord. Surely a believer in Christ has a strong consolation. He may well trust, and not be afraid.

If any reader of this message knows what it is to go to the throne of grace for mercy and pardon, let him never forget that the Mediator by whom he draws near to God is the Man Christ Jesus.

Your soul’s business is in the hand of a High Priest who can be touched with the feeling of your infirmities. You have not to do with a being of so high and glorious a nature, that your mind can in no wise comprehend Him. You have to do with Jesus, who had a body like your own, and was a Man upon earth like yourself. He well knows that world through which you are struggling, for He dwelt in the midst of it thirty three years. He well knows "the contradiction of sinners," which so often discourages you, for He endured it Himself (Heb. 12:3). He well knows the are and cunning of your spiritual enemy, the devil, for He wrestled with him in the wilderness. Surely with such an advocate you may well feel bold.

If you know what it is to apply to the Lord Jesus for spiritual comfort in earthly troubles, you should well remember the days of His flesh, and His human nature.

You are applying to One who knows your feelings by experience, and has drunk deep of the bitter cup, for He was "a Man of sorrows, and acquainted with grief" (Isa. 53:3). Jesus knows the heart of a man, the bodily pains of a man, the difficulties of a man, for he was a Man Himself, and had flesh and blood upon earth. He sat wearied by the well at Sychar. He wept over the grave of Lazarus at Bethany. He sweat great drops of blood at Gethsemane. He groaned with anguish at Calvary.

He is no stranger to your sensations. He is acquainted with everything that belongs to human nature, sin only excepted.

a. Are you poor and needy? So also was Jesus. The foxes had holes and the birds of the air had nests, but the Son of man had nowhere to lay His head. He dwelt in a despised city. Men used to say, "Can any good thing come out of Nazareth?" (John 1:46). He was esteemed a carpenter’s son. He preached in a borrowed boat, rode into Jerusalem on a borrowed colt and was buried in a borrowed tomb.

b. Are you alone in the world, and neglected by those who ought to love you? So also was Jesus. He came unto His own, and they received Him not. He came to be a Messiah to the lost sheep of the house of Israel, and they rejected Him. The princes of this world would not acknowledge Him. The few that followed Him were publicans and fishermen. And even these at the last forsook Him, and were scattered every man to his own place.

c. Are you misunderstood, misrepresented, slandered and persecuted? So also was Jesus. He was called a glutton and a wine–bibber, a friend of publicans, a Samaritan, a madman and a devil. His character was belied. False charges were laid against Him. An unjust sentence was passed upon Him and, though innocent, He was condemned as a malefactor, and as such died on the cross.

d. Does Satan tempt you, and offer horrid suggestions to your mind? So also did he tempt Jesus. He bade Him to distrust God’s fatherly providence: "Command these stones to be made bread." He proposed to Him to tempt God by exposing Himself to unnecessary danger: "Cast Yourself down" from the pinnacle of the temple. He suggested to Him to obtain the kingdoms of the world for His own, by one little act of submission to himself "All these things will I give You, if You will fall down and worship me" (Matt. 4:1–10).

e. Do you ever feel great agony and conflict of mind? Do you feel in darkness, as if God had left you? So did Jesus. Who can tell the extent of the sufferings of mind He went through in the garden? Who can measure the depth of His soul’s pain when He cried, "My God, My God, why have You forsaken Me?" (Matt. 27:46).

It is impossible to conceive a Savior more suited to the wants of man’s heart than our Lord Jesus Christ, suited not only by His power, but by His sympathy, suited not only by His divinity, but by His humanity. labor I beseech you, to get firmly impressed on your mind that Christ, the refuge of souls, is Man as well as God. Honor Him as King of kings, and Lord of lords. But while you do this, never forget that He had a body, and was a Man. Grasp this truth, and never let it go. The unhappy Socinian errs fearfully when he says that Christ was only Man, and not God. But let not the rebound from that error make you forget that while Christ was very God He was also very Man.

Listen not for a moment to the wretched argument of the Roman Catholic, when he tells you that the Virgin Mary and the saints are more sympathizing than Christ. Answer him that such an argument springs from ignorance of the Scriptures and of Christ’s true nature. Answer him that you have not so learned Christ, as to regard Him only as an austere Judge, and a being to be feared. Answer him that the four Gospels have taught you to regard Him as the most loving and sympathizing of friends, as well as the mightiest and most powerful of saviors. Answer him, that you want no comfort from saints and angels, from the Virgin Mary or from Gabriel, so long as you can repose your weary soul upon the Man Christ Jesus.

3. There may be much weakness and infirmity, even in a true Christian

You have a striking proof of this in the conduct of the disciples here recorded when the waves broke over the ship. They awoke Jesus in haste. They said to Him, in fear and anxiety, "Master, care You not that we perish?"

There was impatience. They might have waited until their Lord thought fit to arise from His sleep.

There was unbelief. They forgot that they were in the keeping of One who had all power in His hand. "We perish."

There was distrust. They spoke as if they doubted their Lord’s care and thoughtfulness for their safety and well–being: "Care You not that we perish?"

Poor faithless men! What business had they to be afraid? They had seen proof upon proof that all must be well so long as the Bridegroom was with them. They had witnessed repeated examples of His love and kindness towards them, sufficient to convince those who He would never let them come to real harm. But all was forgotten in the present danger. Sense of immediate peril often makes men have a bad memory. Fear is often unable to reason from past experience. They heard the winds. They saw the waves. They felt the cold waters beating over them. They fancied death was close at hand. They could wait no longer in suspense. "Care You not," said they, "that we perish?"

But, after all, let us understand this is only a picture of what is constantly going on among believers in every age. There are too many disciples, I suspect, at this very day, like those who are here described.

Many of God’s children get on very well so long as they have no trials. They follow Christ very tolerably in the time of fair weather. They fancy they are trusting Him entirely. They flatter themselves they have cast every care on Him. They obtain the reputation of being very good Christians.

But suddenly some unlooked–for trial assails them. Their property makes itself wings, and flies away. Their own health fails. Death comes up into their house. Tribulation or persecution arises, because of the Word. And where now is their faith? Where is the strong confidence they thought they had? Where is their peace, their hope, their resignation? Alas, they are sought for and not found. They are weighed in the balances and found wanting. Fear and doubt and distress and anxiety break in upon them like a flood, and they seem at their wits’ end. I know that this is a sad description. I only put it to the conscience of every real Christian, whether it is not correct and true.

The plain truth is that there is no literal and absolute perfection among true Christians, so long as they are in the body. The best and brightest of God’s saints is but a poor mixed being. Converted, renewed and sanctified though he be, he is still compassed with infirmity. There is not a just man upon earth, that always does good, and sins not. In many things we offend all. A man may have true saving faith, and yet not have it always close at hand and ready to be used (Eccl. 7:20; James 3:2).

Abraham was the father of the faithful. By faith he forsook his country and his kindred, and went out according to the command of God to a land he had never seen. By faith he was content to dwell in the land as a stranger, believing that God would give it to him for an inheritance. And yet this very Abraham was so far overcome by unbelief, that he allowed Sarah to be called his sister, and not his wife, through the fear of man. Here was great infirmity. Yet there have been few greater saints than Abraham.

David was a man after God’s own heart. He had faith to go out to battle with the giant Goliath when he was but a youth. He publicly declared his belief that the Lord, who delivered him from the paw of the lion and bear, would deliver him from this Philistine. He had faith to believe God’s promise that he should one day be King of Israel, though he was owned by a few followers, though Saul pursued him like a partridge on the mountains, and there often seemed but a step between him and death. And yet this very David at one time was so far overtaken by fear and unbelief, that he said, "I shall one day perish by the hand of Saul" (1 Sam. 27:1). He forgot the many wonderful deliverances he had experienced at God’s hand. He only thought of his present danger, and took refuge among the ungodly Philistines. Surely here was great infirmity. Yet there have been few stronger believers than David.

I know it is easy for a man to reply, "All this is very true, but it does not excuse the fears of the disciples. They had Jesus actually with them. They ought not to have been afraid. I should never have been so cowardly and faithless as they were!" I tell the man who argues in that way that he knows little of his own heart. I tell him no one knows the length and breadth of his own infirmities if he has not been tempted. No one can say how much weakness might appear in himself if he was placed in circumstances to call it forth.

Does any reader of this message think that he believes in Christ? Do you feel such love and confidence in Him that you cannot understand being greatly moved by any event that could happen? It is all well. I am glad to hear it. But has this faith been tried? Has this confidence been put to the test? If not, take heed of condemning these disciples hastily. Be not high–minded, but fear. Do not think because your heart is in a lively frame now, that such a frame will always last. Say not, because your feelings are warm and fervent today, "Tomorrow shall be as today, and much more abundant." Say not, because your heart is lifted up just now with a strong sense of Christ’s mercy, "I shall never forget Him as long as I live." Oh, learn to abate something of this flattering estimate of yourself. You do not know yourself thoroughly. There are more things in your inward man than you are at present aware of. The Lord may leave you as He did Hezekiah, to show you all that is in your heart (2 Chron. 32:31). Blessed is he that is "clothed with humility." "Happy is he that fears always." "Let him that thinks he stands take heed lest he fall" (1 Peter 5:5; Prov. 28:14; 1 Cor. 10:12).

Why do I dwell on this? Do I want to apologize for the corruptions of professing Christians, and excuse their sins? God forbid! Do I want to lower the standard of sanctification, and countenance anyone in being a lazy, idle soldier of Christ? God forbid! Do I want to wipe out the broad line of distinction between the converted and the unconverted, and to wink at inconsistencies? Once more I say, ‘God forbid’ I hold strongly that there is a mighty difference between the true Christian and the false, between the believer and the unbeliever, between the children of God and the children of the world. I hold strongly that this difference is not merely one of faith, but of life; not only one of profession, but of practice. I hold strongly that the ways of the believer should be as distinct from those of the unbeliever as bitter from sweet, light from darkness, heat from cold.

But I do want young Christians to understand what they must expect to find in themselves. I want to prevent their being stumbled and puzzled by the discovery of their own weakness and infirmity. I want them to see that they may have true faith and grace, in spite of all the devil’s whispers to the contrary, though they feel within many doubts and fears. I want them to observe that Peter and James and John and their brethren were true disciples, and yet not so spiritual but that they could be afraid. I do not tell them to make the unbelief of the disciples an excuse for themselves. But I do tell those who it shows plainly that, so long as they are in the body, they must not expect faith to be above the reach of fear.

Above all, I want all Christians to understand what they must expect in other believers. You must not hastily conclude that a man has no grace merely because you see in him some corruption. There are spots on the face of the sun, and yet the sun shines brightly and enlightens the whole world. There is quartz and dross mixed up with many a lump of gold that comes from Australia, and yet who thinks the gold on that account worth nothing at all? There are flaws in some of the finest diamonds in the world, and yet they do not prevent their being rated at a priceless value. Away with this morbid squeamishness, which makes many ready to excommunicate a man if he only has a few faults! Let us be quick to see grace, and more slow to see imperfections! Let us know that, if we cannot allow there is grace where there is corruption, we shall find no grace in the world. We are yet in the body. The devil is not dead. We are not yet like the angels. Heaven has not yet begun. The leprosy is not out of the walls of the house, however much we may scrape them, and never will be until the house is taken down. Our bodies are indeed the temple of the Holy Spirit, but not a perfect temple, until they are raised or changed. Grace is indeed a treasure, but a treasure in earthen vessels. It is possible for a man to forsake all for Christ’s sake, and yet to be overtaken occasionally with doubts and fears.

I beseech every reader of this message to remember this. It is a lesson worth attention. The apostles believed in Christ, loved Christ and gave up all to follow Christ. And yet you see in this storm the apostles were afraid. Learn to be charitable in your judgment of them. Learn to be moderate in your expectations from your own heart. Contend to the death for the truth, that no man is a true Christian who is not converted and is not a holy man. But allow that a man may be converted, have a new heart and be a holy man, and yet be liable to infirmity, doubts and fears.

4. The Lord Jesus Christ is powerful

You have a striking example of His power in the history upon which I am now dwelling. The waves were breaking into the ship where Jesus was. The terrified disciples awoke Him and cried for help. "He arose and rebuked the wind, and said unto the sea, ‘Peace, be still!’ And the wind ceased, and there was a great calm." This was a wonderful miracle. No one could do this but One who was almighty. The same One who spoke and brought forth the created universe, here reveals Himself by speaking and showing that he has ultimate control over it. This is power! He who has the power to bring into being matter and the seas and the wind, also has the unbounded energy to harness the wind and calm the seas with what seems a mere word, proceeding with authority from His lips.

It is good for all men to have clear views of the Lord Jesus Christ’s power. Let the sinner know that the merciful Savior, to whom he is urged to flee, and in whom he is invited to trust, is nothing less than the Almighty, and has power over all flesh to give eternal life (Rev. 1:8; John 17:2). Let the anxious inquirer understand that if he will only venture on Jesus, and take up the cross, he ventures on One who has all power in heaven and earth (Matt. 28:18). Let the believer remember as he journeys through the wilderness, that his Mediator and Advocate and Physician and Shepherd and Redeemer is Lord of lords and King of kings, and that through Him all things may be done (Rev. 17:14; Phil. 4:13). Let all study the subject, for it deserves to be studied.

a. Study it in His works of creation. "All things were made by Him, and without Him was not any thing made that was made" John 1:3). The heavens and all their glorious host of inhabitants, the earth and all that it contains, the sea and all that is in it—all creation, from the sun on high to the least worm below, was the work of Christ. He spoke and they came into being. He commanded and they began to exist. That very Jesus, who was born of a poor woman at Bethlehem, and lived in a carpenter’s house at Nazareth, had been the Former of all things. Was not this power?

b. Study it in His works of providence, and the orderly continuance of all things in the world. "By Him all things consist" (Col. 1:17). Sun, moon and stars roll round in a perfect system. Spring, summer, autumn and winter follow one another in regular order. They continue to this day and fail not, according to the ordinance of Him who died on Calvary (Ps. 119:91). The kingdoms of this world rise and increase, and decline and pass away. The rulers of the earth plan and scheme and make laws and change laws and war and pull down one and raise up another. But they little think that they rule only by the will of Jesus, and that nothing happens without the permission of the Lamb of God. They do not know that they and their subjects are all as a drop of water in the hand of the crucified One, and that He increases the nations and diminishes the nations, just according to His mind. Is not this power?

c. Study the subject not least in the miracles worked by our Lord Jesus Christ during the three years of His ministry upon earth. Learn from the mighty works which He did, that the things which are impossible with man are possible with Christ. Regard every one of His miracles as an emblem and figure of spiritual things. See in it a lovely picture of what He is able to do for your soul. He that could raise the dead with a word can just as easily raise man from the death of sin. He that could give sight to the blind, hearing to the deaf and speech to the dumb can also make sinners to see the kingdom of God, hear the joyful sound of the Gospel, and speak forth the praise of redeeming love. He that could heal leprosy with a touch can heal any disease of heart. He that could cast out devils can bid every besetting sin yield to His grace. Oh, begin to read Christ’s miracles in this light! Wicked and bad and corrupt as you may feel, take comfort in the thought that you are not beyond Christ’s power to heal. Remember that in Christ there is not only a fullness of mercy, but a fullness of power.

d. Study the subject in particular as placed before you this day. I dare be sure your heart has sometimes been tossed to and fro like the waves in a storm. You have found it agitated like the waters of the troubled sea when it cannot rest. Come and hear this day that there is One who can give you rest. Jesus can say to your heart, whatever may be its ailment, "Peace, be still!"

You have doubts? You think yourself in a unique circumstance? Can Christ conquer any man’s heart, even yours, and give any one rest, even you? Can He? Even if your conscience within is lashed by the recollection of countless transgressions, and torn by every gust of temptation? Even if the remembrance of past hideous immorality is grievous unto you, and the burden intolerable? Even if your heart seems full of evil, and sin appears to drag you where it will like a slave? Even if the devil rides to and fro over your soul like a conqueror, and tells you it is vain to struggle against him, and that there is no hope for you? I tell you there is One who can give even you pardon and peace. My Lord and Master Jesus Christ can rebuke the devil’s raging, can calm even your soul’s misery, and say even to you, "Peace, be still!" He can scatter that cloud of guilt which now weighs you down. He can bid despair depart. He can drive fear away. He can remove the spirit of bondage, and fill you with the spirit of adoption. Satan may hold your soul like a strong man armed, but Jesus is stronger than he, and when He commands, the prisoners must go free. Oh, if any troubled reader wants a calm within, let him go this day to Jesus Christ, and all shall yet be well!

But what if your heart be right with God, and yet you are pressed down with a load of earthly trouble? What if the fear of poverty is tossing you to and fro, and seems likely to overwhelm you? What if pain of body be racking you to distraction day after day? What if you are suddenly laid aside from active usefulness and compelled by infirmity to sit still and do nothing? What if death has come into your home, and taken away your Rachel or Joseph or Benjamin and left you alone, crushed to the ground with sorrow? What if all this has happened? Still there is comfort in Christ. He can speak peace to wounded hearts as easily as calm troubled seas. He can rebuke rebellious wills as powerfully as raging winds. He can make storms of sorrow abate, and silence tumultuous passions, as surely as He stopped the Galilean storm. He can say to the heaviest anxiety, "Peace, be still!" The floods of care and tribulation may be mighty, but Jesus sits upon the waterfloods, and is mightier than the waves of the sea (Ps. 93:4). The winds of trouble may howl fiercely round you, but Jesus holds them in His hand, and can stay them when He lists. Oh, if any reader of this message is broken–hearted and care–worn and sorrowful, let him go to Jesus Christ, and cry to Him and he shall be refreshed. "Come unto Me," He says, "all you that labor and are heavy laden, and I will give you rest" (Matt. 11:28).

I invite all who profess to call themselves Christians to take large views of Christ’s power. Doubt anything else if you will, but never doubt Christ’s power. Whether you do not secretly love sin, may be doubtful. Whether you are not privately clinging to the world, may be doubtful. Whether the pride of your nature is not rising against the idea of being saved as a poor sinner by grace, may be doubtful. But one thing is not doubtful and that is, that Christ is "able to save to the uttermost," and will save you, if you will let Him (Heb. 7:25).

5. Let us learn, in the last place, how tenderly and patiently the Lord Jesus deals with weak believers

We see this truth brought out in His words to His disciples, when the wind ceased and there was a calm. He might well have rebuked them sharply. He might well have reminded them of all the great things He had done for them, and reproved them for their cowardice and mistrust, but there is nothing of anger in the Lord’s words. He simply asks two questions: "Why are you so fearful? How is it that you have no faith?"

The whole of our Lord’s conduct towards His disciples on earth deserves close consideration. It throws a beautiful light on the compassion and patience that there is in Him. No master surely ever had scholars so slow to learn their lessons as Jesus had in the apostles. No scholars surely ever had so patient and forbearing a teacher as the apostles had in Christ. Gather up all the evidence on this subject that lies scattered through the Gospels, and see the truth of what I say.

At no time of our Lord’s ministry did the disciples seem to comprehend fully the object of His coming into the world. The humiliation, the atonement, the crucifixion, were hidden things to them. The plainest words and clearest warnings from their Master of what was going to befall Him seemed to have had no effect on their minds. They understood not. They perceived not. It was hid from their eyes. Once Peter even tried to dissuade our Lord from suffering "Be it far from You, Lord," he said, "this shall not be unto You" (Matt. 16:22; Luke 18:34; 9:45).

Frequently you will see things in their spirit and demeanor which are not at all to be commended. One day we are told they disputed among themselves who should be greatest (Mark 9:34). Another day they considered not His miracles, and their hearts were hardened (Mark 6:52). Once two of them wished to call down fire from heaven upon a village, because it did not receive them (Luke 9:54). In the garden of Gethsemane the three best of them slept when they should have watched and prayed. In the hour of His betrayal they all forsook Him and fled and, worst of all, Peter, the most forward of the twelve, denied his Master three times with an oath.

Even after the resurrection, you see the same unbelief and hardness of heart cling to them; though they saw their Lord with their eyes, and touched Him with their hands, even then some doubted. So weak were they in faith! So slow of heart were they to "believe all that the prophets had spoken" (Luke 24:25). So backward were they in understanding the meaning of our Lord’s words and actions and life and death.

But what do you see in our Lord’s behavior towards these disciples all through His ministry? You see nothing but unchanging pity, compassion, kindness, gentleness, patience, long suffering and love. He does not cast them off for their stupidity. He does not reject them for their unbelief. He does not dismiss them forever for cowardice. He teaches them as they are able to bear. He leads them on step by step, as a nurse does an infant when it first begins to walk. He sends them kind messages as soon as He is risen from the dead. "Go," He said to the women, "Go tell my brethren that they go into Galilee, and there shall they see Me" (Matt. 28:10). He gathers them round Himself once more. He restores Peter to his place, and bids him "feed His sheep" John 21:17). He condescends to sojourn with them forty days before He finally ascends. He commissions them to go forth as His messengers, and preach the Gospel to the Gentiles. He blesses them in parting, and encourages them with that gracious promise "I am with you always, even unto the end of the world" (Matt. 28:20). Truly this was a love that passes knowledge. This is not the manner of man.

Let all the world know that the Lord Christ is very pitiful, and of tender mercy. He will not break the bruised reed, nor quench the smoking flax. As a father pities his children, so He pities those who fear Him. As one whom his mother comforts, so will He comfort His people (James 5:11; Matt. 12:20; Ps. 103:13; Isa. 66:13). He cares for the lambs of His flock as well as for the old sheep. He cares for the sick and feeble ones of His fold as well as for the strong. It is written that He will carry them in His bosom, rather than let one of them be lost (Isa. 40:11). He cares for the least member of His body, as well as for the greatest. He cares for the babes of His family as well as the grown–up men. He cares for the tenderest little plants in His garden as well as for the cedar of Lebanon. All are in His book of life, and all are under His charge. All are given to Him in an everlasting covenant, and He has undertaken, in spite of all weaknesses, to bring every one safe home. Only let a sinner lay hold on Christ by faith, and then, however feeble, Christ’s word is pledged to him, "I will never leave you nor forsake you." He may correct him occasionally in love. He may gently reprove him at times. But He will never, never give him up. The devil shall never pluck him from Christ’s hand.

Let all the world know that the Lord Jesus will not cast away His believing people because of shortcomings and infirmities. The husband does not put away his wife because he finds failings in her. The mother does not forsake her infant because it is weak, feeble and ignorant. And the Lord Christ does not cast off poor sinners who have committed their souls into His hands because He sees in them blemishes and imperfections. Oh, no, it is His glory to pass over the faults of His people, and heal their backslidings, to make much of their weak graces, and to pardon their many faults. The eleventh of Hebrews is a wonderful chapter. It is marvelous to observe how the Holy Spirit speaks of the worthy men whose names are recorded in that chapter. The faith of the Lord’s people is there brought forward, and held in remembrance. But the faults of many of them, which might easily have been brought up also, are left alone, and not mentioned at all.

Who is there now among the readers of this message that feels desires for salvation, but is afraid to become decided, lest later on he should fall away? Consider, I beseech you, the tenderness and patience of the Lord Jesus, and be afraid no more. Fear not to take up the cross, and come out boldly from the world. That same Lord and Savior who bore with the disciples is ready and willing to bear with you. If you stumble, He will raise you. If you err, He will gently bring you back. If you faint, He will revive you. He will not lead you out of Egypt, and then allow you to perish in the wilderness. He will conduct you safe into the promised land. Only commit yourself to His guidance and then, my soul for yours, He shall carry you safe home. Only hear Christ’s voice, and follow Him, and you shall never perish.

Who is there among the readers of this message that has been converted, and desires to do his Lord’s will? Take as an example, this day, your Master’s gentleness and long–suffering, and learn to be tenderhearted and kind to others. Deal gently with young beginners. Do not expect them to know everything and understand everything all at once. Take them by the hand. Lead them on and encourage them. Believe all things, and hope all things, rather than make that heart sad which God would not have made sad. Deal gently with backsliders. Do not turn your back on them as if their case was hopeless. Use very lawful means to restore them to their former place. Consider yourself, and your often infirmities, and do as you would be done by. Alas, there is a painful absence of the Master’s mind among many of His disciples. There are few Churches, I fear, in the present day, which would have received Peter into communion again for many a long year, after denying his Lord. There are few believers ready to do the work of Barnabas—willing to take young converts by the hand, and encourage them at their first beginnings. Verily we want an outpouring of the Spirit upon believers almost as much as upon the world.

Bear with me a few moments, while I say a few words to impress the things you have been reading more deeply on your heart.

1. This message will very likely be read by some who know nothing of Christ’s service by experience, or of Christ Himself.

There are only too many who take no interest whatever in the things about which I have been writing. Their treasure is all below. They are wholly taken up with the things of the world. They care nothing about the believer’s conflict and struggles and infirmities and doubts and fears.

They care little whether Christ is Man or God. They care little whether He did miracles or not. It is all a matter of words and names and forms about which they do not trouble themselves. They are without God in the world.

If perhaps you are such a man as this, I can only warn you solemnly, that your present course cannot last. You will not live forever. There must be an end. Gray hairs, age, sickness, infirmities, death—all, all are before you, and must be met one day. What will you do when that day comes?

Remember my words this day. You will find no comfort when sick and dying, unless Jesus Christ is your Friend. You will discover, to your sorrow and confusion, that however much men may talk and boast, they cannot do without Christ when they come to their deathbed. You may send for ministers, and get them to read prayers, and give you the sacrament. You may go through every form and ceremony of Christianity. But if you persist in living a careless and worldly life, and despising Christ in the morning of your days, you must not be surprised if Christ leaves you to yourself in your latter end. Alas, these are solemn words, and are often sadly fulfilled: "I will laugh at your calamity; I will mock when your fear comes" (Prov. 1:26).

Come then, this day, and be advised by one who loves your soul. Cease to do evil. Learn to do well. Forsake the foolish, and go in the path of understanding. Cast away that pride which hangs about your heart, and seek the Lord Jesus while He may be found. Cast away that spiritual sloth which is palsying your soul, and resolve to take trouble about your Bible, your prayers and your Sundays. Break off from a world which can never really satisfy you, and seek that treasure which alone is truly incorruptible. Oh, that the Lord’s own words might find a place in your conscience! "How long, you simple ones, will you love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof behold I will pour out my Spirit unto you, I will make known my words unto you" (Prov. 1:22, 23). I believe the crowning sin of Judas Iscariot was that he would not seek pardon, and turn again to his Lord. Beware lest that be your sin also.

2. This message will probably fall into the hands of some who love the Lord Jesus, and believe in Him, and yet desire to love Him better. If you are such a man, suffer the word of exhortation, and apply it to your heart. Keep before your mind, as an ever–present truth, that the Lord Jesus is an actual living Person, and deal with Him as such.

I am afraid that many who profess Christ in our day have lost sight of our Lord’s person. They talk more about salvation than about their only Savior, and more about redemption than the one true Redeemer, and more about Christ’s work than Christ Himself. This is a great fault, one that accounts for the dry and shriveled spirit that infuses the religious lives of many who profess faith.

As ever you would grow in grace, and have joy and peace in believing, beware of falling into this error. Cease to regard the Gospel as a mere collection of dry doctrines. Look at it rather as the revelation of a mighty living Being in whose sight you are daily to live. Cease to regard it as a mere set of abstract propositions and abstruse principles and rules. Look at it as the introduction to a glorious personal Friend. This is the kind of Gospel that the apostles preached. They did not go about the world telling men of love and mercy and pardon in the abstract. The leading subject of all their sermons was the loving heart of an actual living Christ. This is the kind of Gospel which is most calculated to promote sanctification and fitness for glory. Nothing, surely, is so likely to prepare us for that heaven where Christ’s personal presence will be all, and that glory where we shall meet Christ face to face, as to realize communion with Christ, as an actual living Person here on earth. There is all the difference in the world between an idea and a person.

Try to keep before your mind, as an ever–present truth, that the Lord Jesus is utterly unchanged. That Savior, in whom you trust, is the same yesterday, today and forever. He knows no variableness, nor shadow of turning. Though high in heaven at God’s right hand, He is just the same in heart that He was eighteen hundred years ago on earth. Remember this, and you will do well.

Follow Him all through His journeys to and fro in Palestine. Mark how He received all that came to Him and cast out none. Mark how He had an ear to listen to every tale of sorrow, a hand to help every case of distress, a heart to feel for all who needed sympathy. And then say to yourself, "This same Jesus is He who is my Lord and Savior. Place and time have made no difference in Him. What He was, He is, and will be for evermore."

Surely this thought will give life and reality to your daily religion. Surely this thought will give substance and shape to your expectation of good things to come. Surely it is matter for joyful reflection, that He who was thirty–three years upon earth, and whose life we read in the Gospels, is the very Savior in whose presence we shall spend eternity.

The last word of this message shall be the same as the first. I want men to read the four Gospels more than they do. I want men to become better acquainted with Christ. I want unconverted men to know Jesus, that they may have eternal life through Him. I want believers to know Jesus better, that they may become more happy, more holy and more meet for the inheritance of the saints in light. He will be the holiest man who learns to say with Paul, "To me to live is Christ" (Phil. 1:21).

The Church Which Christ Builds

"Upon this rock I will build My Church, and the gates of hell shall not prevail against it" (Matt. 16:18).

Do we belong to the Church which is built upon a rock? Are we members of the only Church in which our souls can be saved? These are serious questions. They deserve serious consideration. I ask the attention of all who read this message, while I try to show the one true, holy, catholic Church, and to guide men’s feet into the only safe fold. What is this Church? What is it like? What are its marks? Where is it to be found? On all these points I have something to say. I am going to unfold the words of our Lord Jesus Christ, which stand at the head of this page. He declares, "Upon this rock I will build My Church, and the gates of hell shall not prevail against it."

Let us consider this in more detail:

1. We have, firstly, a Building mentioned in the text. The Lord Jesus Christ speaks of "My Church."

Now what is this Church? Few inquiries can be made of more importance than this. For want of due attention to this subject, the errors that have crept into the world are neither few nor small.

The Church of our text is no material building. It is no temple made with hands of wood or brick or stone or marble. It is a company of men and women. It is no particular visible Church on earth. It is not the Eastern Church or the Western Church. It is not the Church of England or the Church of Scotland. Above all, it certainly is not the Church of Rome. The Church of our text is one that makes far less show than any visible Church in the eyes of man, but is of far more importance in the eyes of God.

The Church of our text is made up of all true believers in the Lord Jesus Christ, of all who are really holy and converted people. It comprehends all who have repented of sin, and fled to Christ by faith, and been made new creatures in Him. It comprises all God’s elect, all who have received God’s grace, all who have been washed in Christ’s blood, all who have been clothed in Christ’s righteousness, all who have been born again and sanctified by Christ’s Spirit. All such, of every name and rank and nation and people and tongue, compose the Church of our text. This is the body of Christ. This is the flock of Christ. This is the bride. This is the Lamb’s wife. This is "the holy catholic and apostolic Church," of the Apostles’ Creed and the Nicene Creed. This is "the blessed company of all faithful people" spoken of in the communion service of the Church of England. This is "the Church on the Rock."

The members of this Church do not all worship God in the same way, or use the same form of government. Some of them are governed by bishops, and some of them by elders. Some of them use a prayer book when they meet for public worship, and some of them use none. The thirty–fourth Article of the Church of England most wisely declares, "It is not necessary that ceremonies should be in all places one and alike." But the members of this Church all come to one throne of grace. They all worship with one heart. They are all led by one Spirit. They are all really and truly holy. They can all say, "Alleluia," and they can all reply, "Amen."

This is that Church, to which all visible Churches on earth are servants and handmaidens. Whether they are Episcopalian, Independent, or Presbyterian, they all serve the interests of the one true Church. They are the scaffolding behind which the great building is carried on. They are the husk, under which the living kernel grows. They have their various degrees of usefulness. The best and worthiest of them is that which trains up most members for Christ’s true Church. But no visible Church has any right to say, "We are the only true Church. We are the men, and wisdom shall die with us." No visible Church should ever dare to say, "We shall stand for ever. The gates of hell shall not prevail against me."

This is that Church to which belong the Lord’s gracious promises of preservation, continuance, protection and final glory. "Whatever," says Hooker, "we read in Scripture, concerning the endless love and saving mercy, which God shows towards His Churches, the only proper subject thereof is this Church, which we properly term the mystical body of Christ." Small and despised as the true Church may be in this world, it is precious and honorable in the sight of God. The temple of Solomon in all its glory was mean and contemptible, in comparison with that Church which is built upon a rock.

I trust the things I have just been saying will sink down into the minds of all who read this message. See that you hold sound doctrine upon the subject of "the Church." A mistake here may lead on to dangerous and soul–ruining errors. The Church which is made up of true believers, is the Church for which we, who are ministers, are specially ordained to preach. The Church which comprises all who repent and believe the gospel, is the Church to which we desire you to belong. Our work is not done, and our hearts are not satisfied, until you are made a new creature, and are a member of the one true Church. Outside of the Church which is "built on the rock" there can be No Salvation.

2. Our text contains not merely a building, but a Builder. The Lord Jesus Christ declares, "I will build My Church." The true Church of Christ is tenderly cared for by all the three People of the blessed Trinity. In the plan of salvation revealed in the Bible, beyond doubt, God the Father chooses, God the Son redeems and God the Holy Spirit sanctifies every member of Christ’s mystical body. God the Father, God the Son and God the Holy Spirit, three People and one God, cooperate for the salvation of every saved soul. This is truth, which ought never to be forgotten. Nevertheless, there is a peculiar sense in which the help of the Church is laid on the Lord Jesus Christ. He is peculiarly and pre–eminently the Redeemer and Savior of the Church. Therefore it is, that we find Him saying in our text, "I will build—the work of building is My special work."

It is Christ who calls the members of the Church in due time. They are "the called of Jesus Christ" (Rom. 1:6). It is Christ who quickens them. "The Son quickens whom He will" (John 5:21). It is Christ who washes away their sins. He "has loved us, and washed us from our sins in His own blood" (Rev. 1:5). It is Christ who gives them peace. "Peace I leave with you, My peace I give unto you" (John 14:27). It is Christ who gives them eternal life. "I give unto them eternal life; and they shall never perish" (John 10:28). It is Christ who grants them repentance. "Him has God exalted . . . to be a Prince and a Savior, to give repentance" (Acts 5:31). It is Christ who enables them to become God’s children. "To as many as received Him, to them gave He power to become the sons of God" (John 1:12). It is Christ who carries on the work within them when it is begun. "Because I live, you shall live also" (John 14:19). In short, it has "pleased the Father that in Christ should all fullness dwell" (Col. 1:19). He is the Author and Finisher of faith. He is the life. He is the head. From Him every joint and member of the mystical body of Christians is supplied. Through Him they are strengthened for duty. By Him they are kept from falling. He shall preserve them to the end, and present them faultless before the Father’s throne with exceeding great joy. He is all things in all believers.

The mighty agent by whom the Lord Jesus Christ carries out this work in the members of His Church, is, without doubt, the Holy Spirit. He it is who applies Christ and His benefits to the soul. He it is who is ever renewing, awakening, convincing, leading to the cross, transforming, taking out of the world stone after stone and adding it to the mystical building. But the great chief Builder, who has undertaken to execute the work of redemption and bring it to completion, is the Son of God, the "Word who was made flesh." It is Jesus Christ who "builds."

In building the true Church, the Lord Jesus condescends to use many subordinate instruments. The ministry of the gospel, the circulation of the Scriptures, the friendly rebuke, the word spoken in season, the drawing influence of afflictions—all, all are means and appliances by which His work is carried on, and the Spirit conveys life to souls. But Christ is the great superintending Architect, ordering, guiding, directing all that is done. Paul may plant and Apollos water, but God gives the increase (1 Cor. 3:6). Ministers may preach, and writers may write, but the Lord Jesus Christ alone can build. And except He builds, the work stands still.

Great is the wisdom with which the Lord Jesus Christ builds His Church! All is done at the right time, and in the right way. Each stone in its turn is put in its right place. Sometimes He chooses great stones, and sometimes He chooses small stones. Sometimes the work goes on fast, and sometimes it goes on slowly. Man is frequently impatient, and thinks that nothing is doing. But man’s time is not God’s time. A thousand years in His sight are but as a single day. The great Builder makes no mistakes. He knows what He is doing. He sees the end from the beginning. He works by a perfect, unalterable and certain plan. The mightiest conceptions of architects, like Michelangelo and Wren, are mere trifling and child’s play, in comparison with Christ’s wise counsels respecting His Church.

Great is the condescension and mercy which Christ exhibits in building His Church! He often chooses the most unlikely and roughest stones, and fits them into a most excellent work. He despises none, and rejects none, on account of former sins and past transgressions. He often makes Pharisees and publicans become pillars of His house. He delights to show mercy. He often takes the most thoughtless and ungodly, and transforms them into polished corners of His spiritual temple.

Great is the power which Christ displays in building His Church! He carries on His work in spite of opposition from the world, the flesh and the devil. In storm, in tempest, through troublous times, silently, quietly, without noise, without stir, without excitement, the building progresses, like Solomon’s temple. "I will work," He declares, "and who shall let it?" (Isa. 43:13).

The children of this world take little or no interest in the building of this Church. They care nothing for the conversion of souls. What are broken spirits and penitent hearts to them? What is conviction of sin, or faith in the Lord Jesus to them? It is all "foolishness" in their eyes. But while the children of this world care nothing, there is joy in the presence of the angels of God. For the preserving of the true Church, the laws of nature have often times been suspended. For the good of that Church, all the providential dealings of God in this world are ordered and arranged. For the elect’s sake, wars are brought to an end, and peace is given to a nation. Statesmen, rulers, emperors, kings, presidents, heads of governments, have their schemes and plans, and think them of vast importance. But there is another work going on of infinitely greater moment, for which they are only the "axes and saws" in God’s hands (Isa. 10:15). That work is the erection of Christ’s spiritual temple, the gathering in of living stones into the one true Church.

We ought to feel deeply thankful that the building of the true Church is laid on the shoulders of One that is mighty. If the work depended on man, it would soon stand still. But, blessed be God, the work is in the hands of a Builder who never fails to accomplish His designs! Christ is the almighty Builder. He will carry on His work, though nations and visible Churches may not know their duty. Christ will never fail. That which He has undertaken He will certainly accomplish.

3. The Lord Jesus Christ tells us, "Upon this rock will I build My Church." This is the Foundation upon which the Church is built. What did the Lord Jesus Christ mean, when He spoke of this foundation? Did He mean the apostle Peter, to whom He was speaking? I think assuredly not. I can see no reason, if He meant Peter, why He did not say, "Upon you will I build My Church." If He had meant Peter, He would surely have said, "I will build My Church on you," as plainly as He said, "To you will I give the keys." No, it was not the person of the apostle Peter, but the good confession which the apostle had just made! It was not Peter, the erring, unstable man, but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ Himself which was the rock. It was Christ’s mediatorship, and Christ’s Messiahship. It was the blessed truth that Jesus was the promised Savior, the true Surety, the real Intercessor between God and man. This was the rock, and this the foundation, upon which the Church of Christ was to be built.

The foundation of the true Church was laid at a mighty cost. It was necessary that the Son of God should take our nature upon Him, and in that nature live, suffer and die, not for His own sins, but for ours. It was necessary that in that nature Christ should go to the grave, and rise again. It was necessary that in that nature Christ should go up to heaven, to sit at the right hand of God, having obtained eternal redemption for all His people. No other foundation could have met the necessities of lost, guilty, corrupt, weak, helpless sinners.

That foundation, once obtained, is very strong. It can bear the weight of the sins of all the world. It has borne the weight of all the sins of all the believers who have built on it. Sins of thought, sins of the imagination, sins of the heart, sins of the head, sins which everyone has seen, and sins which no man knows, sins against God, and sins against man, sins of all kinds and descriptions—that mighty rock can bear the weight of all these sins, and not give way. The mediatorial office of Christ is a remedy sufficient for all the sins of all the world.

To this one foundation every member of Christ’s true Church is joined. In many things believers are disunited and disagreed. In the matter of their soul’s foundation they are all of one mind. Whether Episcopalians or Presbyterians, Baptists or Methodists, believers all meet at one point. They are all built on the rock. Ask where they get their peace and hope and joyful expectation of good things to come. You will find that all flows from that one mighty source, Christ the Mediator between God and man, and the office that Christ holds as the High Priest and Surety of sinners.

Look to your foundation, if you would know whether or not you are a member of the one true Church. It is a point that may be known to yourself. Your public worship we can see; but we cannot see whether you are personally built upon the rock. Your attendance at the Lord’s table we can see; but we cannot see whether you are joined to Christ, and one with Christ, and Christ in you. Take heed that you make no mistake about your own personal salvation. See that your own soul is upon the rock. Without this, all else is nothing. Without this, you will never stand in the day of judgment. Better a thousand times in that day to be found in a cottage "upon the rock," than in a palace upon the sand!

4. I proceed in the fourth place to speak of the implied trials of the Church, to which our text refers. There is mention made of "the gates of hell." By that expression we are meant to understand the power of the prince of hell, even the devil. (Compare Ps. 9:13; 107:18; Isa. 38:10).

The history of Christ’s true Church has always been one of conflict and war. It has been constantly assailed by a deadly enemy, Satan, the prince of this world. The devil hates the true Church of Christ with an undying hatred. He is ever stirring up opposition against all its members. He is ever urging the children of this world to do his will, and to injure and harass the people of God. If he cannot bruise the head, he will bruise the heel. If he cannot rob believers of heaven, he will vex them by the way.

Warfare with the powers of hell has been the experience of the whole body of Christ for six thousand years. It has always been a bush burning, though not consumed, a woman fleeing into the wilderness, but not swallowed up (Ex. 3:2; Rev. 12:6, 16). The visible Churches have their times of prosperity and seasons of peace, but never has there been a time of peace for the true Church. Its conflict is perpetual. Its battle never ends.

Warfare with the powers of hell is the experience of every individual member of the true Church. Each has to fight. What are the lives of all the saints, but records of battles? What were such men as Paul and James and Peter and John and Polycarp and Chrysostom and Augustine and Luther and Calvin and Latimer and Baxter, but soldiers engaged in a constant warfare? Sometimes the people of the saints have been assailed, and sometimes their property. Sometimes they have been harassed by calumnies and slanders, and sometimes by open persecution. But in one way or another the devil has been continually warring against the Church. The "gates of hell" have been continually assaulting the people of Christ.

We who preach the gospel can hold out to all who come to Christ "exceeding great and precious promises" (2 Peter 1:4). We can offer boldly to you, in our Master’s name, the peace of God which passes all understanding. Mercy, free grace and full salvation are offered to everyone who will come to Christ, and believe on Him. But we promise you no peace with the world, or with the devil. We warn you, on the contrary, that there must be warfare, so long as you are in the body. We would not keep you back, or deter you from Christ’s service. But we would have you "count the cost," and fully understand what Christ’s service entails (Luke 14:28).

a. Marvel not at the enmity of the gates of hell. "If you were of the world, the world would love his own" (John 15:19). So long as the world is the world, and the devil the devil, so long there must be warfare, and believers in Christ must be soldiers. The world hated Christ, and the world will hate true Christians, as long as the earth stands. As the great Reformer Luther said, "Cain will go on murdering Abel so long as the Church is on earth."

b. Be prepared for the enmity of the gates of hell. Put on the whole armor of God. The tower of David contains a thousand bucklers, all ready for the use of God’s people. The weapons of our warfare have been tried by millions of poor sinners like ourselves, and have never been found to fail.

c. Be patient under the enmity of the gates of hell. It is all working together for your good. It tends to sanctify. It will keep you awake. It will make you humble. It will drive you nearer to the Lord Jesus Christ. It will wean you from the world. It will help to make you pray more. Above all, it will make you long for heaven. It will teach you to say with heart as well as lips, "Come, Lord Jesus. Your kingdom come."

d. Be not cast down by the enmity of hell. The warfare of the true child of God is as much a mark of grace as the inward peace which he enjoys. No cross, no crown! No conflict, no saving Christianity! "Blessed are you," said our Lord Jesus Christ, "when men shall revile you, and persecute you, and say all manner of evil against you falsely, for My sake." If you are never persecuted for religion’s sake, and all men speak well of you, you may well doubt whether you belong to "the Church on the rock" (Matt. 5:11; Luke 6:26).

5. There remains one thing more to be considered: the Security of the true Church of Christ. There is a glorious promise given by the Builder, "The gates of hell shall not prevail."

He who cannot lie has pledged His word, that all the powers of hell shall never overthrow His Church. It shall continue and stand, in spite of every assault. It shall never be overcome. All other created things perish and pass away, but not the Church which is built on the rock.

Empires have risen and fallen in rapid succession. Egypt, Assyria, Babylon, Persia, Tyre, Carthage, Rome, Greece, Venice—where are all these now? They were all the creations of man’s hand, and have passed away. But the true Church of Christ lives on.

The mightiest cities have become heaps of ruins. The broad walls of Babylon have sunk to the ground. The palaces of Nineveh are covered with mounds of dust. The hundred gates of Thebes are only matters of history. Tyre is a place where fishermen hang their nets. Carthage is a desolation. Yet all this time the true Church stands. The gates of hell do not prevail against it.

The earliest visible Churches have in many cases decayed and perished. Where is the Church of Ephesus and the Church of Antioch? Where is the Church of Alexandria and the Church of Constantinople? Where are the Corinthian, and Philippian, and Thessalonian Churches? Where, indeed, are they all? They departed from the Word of God. They were proud of their bishops and synods and ceremonies and learning and antiquity. They did not glory in the true cross of Christ. They did not hold fast the gospel. They did not give the Lord Jesus His rightful office, or faith its rightful place. They are now among the things that have been. Their candlestick has been taken away. But all this time the true Church has lived on.

Has the true Church been oppressed in one country? It has fled to another. Has it been trampled on and oppressed in one soil? It has taken root and flourished in some other climate. Fire, sword, prisons, fines, penalties, have never been able to destroy its vitality. Its persecutors have died and gone to their own place, but the Word of God has lived and grown and multiplied. Weak as this true Church may appear to the eye of man, it is an anvil which has broken many a hammer in times past, and perhaps will break many more before the end. He that lays hands on it is touching the apple of His eye (Zech. 2:8).

The promise of our text is true of the whole body of the true Church. Christ will never be without a witness in the world. He has had a people in the worst of times. He had seven thousand in Israel even in the days of Ahab. There are some now, I believe, in the dark places of the Roman and Greek Churches who, in spite of much weakness, are serving Christ. The devil may rage horribly. The Church in some countries may be brought exceedingly low. But the gates of hell shall never entirely "prevail."

The promise of our text is true of every individual member of the Church. Some of God’s people have been so much cast down and disturbed, that they have despaired of their safety. Some have fallen sadly, as David and Peter did. Some have departed from the faith for a time, like Cranmer and Jewell. Many have been tried by cruel doubts and fears. But all have got safe home at last, the youngest as well as the oldest, the weakest as well as the strongest. And so it will be to the end. Can you prevent tomorrow’s sun from rising? Can you prevent the tide in the Bristol Channel from ebbing and flowing? Can you prevent the planets moving in their respective orbits? Then, and then alone, can you prevent the salvation of any believer, however feeble, the final safety of any living stone in that Church which is built upon the rock, however small or insignificant that stone may appear.

The true Church is Christ’s body. Not one bone in that mystical body shall ever be broken. The true Church is Christ’s bride. Those whom God has joined in everlasting covenant shall never be put asunder. The true Church is Christ’s flock. When the lion came and took a lamb out of David’s flock, David arose and delivered the lamb from his mouth. Christ will do the same. He is David’s greater Son. Not a single sick lamb in Christ’s flock shall perish. He will say to His Father in the last day, "Of those who You gave Me I have lost none" (John 18:9). The true Church is the wheat of the earth. It may be sifted, winnowed, buffeted, tossed to and fro. But not one grain shall be lost. The tares and chaff shall be burned. The wheat shall be gathered into the barn. The true Church is Christ’s army. The Captain of our salvation loses none of His soldiers. His plans are never defeated. His supplies never fail. His muster–roll is the same at the end as it was at the beginning. Of the men that marched gallantly out of England a few years ago in the Crimean war, how many never came back! Regiments that went forth, strong and cheerful, with bands playing and banners flying, laid their bones in a foreign land, and never returned to their native country. But it is not so with Christ’s army. Not one of His soldiers shall be missing at last. He Himself declares, "They shall never perish" (John 10:28).

The devil may cast some of the members of the true Church into prison. He may kill and burn and torture and hang. But after he has killed the body, there is nothing more that he can do. He cannot hurt the soul. When the French troops took Rome a few years ago, they found on the walls of a prison cell, under the Inquisition, the words of a prisoner. Who he was, we know not. But his words are worthy of remembrance. "Though dead, he yet speaks." He had written on the walls, very likely after an unjust trial, and a still more unjust excommunication, the following striking words "Blessed Jesus, they cannot cast me out of Your true Church." That record is true! Not all the power of Satan can cast out of Christ’s true Church one single believer.

I trust that no reader of this message will ever allow fear to prevent his beginning to serve Christ. He to whom you commit your soul has all power in heaven and earth, and He will keep you. He will never let you be cast away. Relatives may oppose. Neighbors may mock. The world may slander and ridicule and jest and sneer. Fear not! Fear not! The powers of hell shall never prevail against your soul. Greater is He that is for you, than all they that are against you.

Fear not for the Church of Christ, when ministers die, and saints are taken away. Christ can ever maintain His own cause. He will raise up better servants and brighter stars. The stars are all in His right hand. Leave off all anxious thought about the future. Cease to be cast down by the measures of statesmen, or the plots of wolves in sheep’s clothing. Christ will ever provide for His own Church. Christ will take care that "the gates of hell shall not prevail against it." All is going on well, though our eyes may not see it. The kingdoms of this world shall yet become the kingdoms of our God, and of His Christ.

I will now conclude this message with a few words of practical application.

1. My first word of application shall be a question. What shall that question be? What shall I ask? I will return to the point with which I began. I will go back to the first sentence with which I opened my message. I ask you, whether you are a member of the one true Church of Christ? Are you in the highest, the best sense, a "Churchman" in the sight of God? You know now what I mean. I look far beyond the Church of England. I am not speaking of church or chapel. I speak of "the Church built upon the rock." I ask you, with all solemnity, are you a member of that Church? Are you joined to the great Foundation? Are you on the rock? Have you received the Holy Spirit? Does the Spirit witness with your spirit, that you are one with Christ, and Christ with you? I beseech you, in the name of God, to lay to heart these questions, and to ponder them well. If you are not converted, you do not yet belong to the "Church on the rock."

Let every reader of this message take heed to himself, if he cannot give a satisfactory answer to my inquiry. Take heed, take heed, that you do not make shipwreck of your soul to all eternity. Take heed, lest at last the gates of hell prevail against you, the devil claim you as his own, and you be cast away forever. Take heed, lest you go down to the pit from the land of Bibles, and in the full light of Christ’s gospel. Take heed, lest you are found at the left hand of Christ at last, a lost Episcopalian or a lost Presbyterian, a lost Baptist or a lost Methodist, lost because, with all your zeal for your own party and your own communion table, you never joined the one true Church.

2. My second work of application shall be an invitation. I address it to everyone who is not yet a true believer. I say to you, come and join the one true Church without delay. Come and join yourself to the Lord Jesus Christ in an everlasting covenant not to be forgotten.

Consider well what I say. I charge you solemnly not to mistake the meaning of my invitation. I do not bid you leave the visible Church to which you belong. I abhor all idolatry of forms and parties. I detest a proselytizing spirit. But I do bid you come to Christ and be saved. The day of decision must come some time. Why not this very hour? Why not today, while it is called today? Why not this very night, before the sun rises tomorrow morning? Come to Him, who died for sinners on the cross, and invites all sinners to come to Him by faith and be saved. Come to my Master, Jesus Christ. Come, I say, for all things are now ready. Mercy is ready for you. Heaven is ready for you. Angels are ready to rejoice over you. Christ is ready to receive you. Christ will receive you gladly, and welcome you among His children. Come into the ark. The flood of God’s wrath will soon break upon the earth. Come into the ark and be safe.

Come into the lifeboat of the one true Church. This old world will soon break into pieces! Hear you not the tremblings of it? The world is but a wreck hard upon a sandbank. The night is far spent, the waves are beginning to rise, the wind is getting up, the storm will soon shatter the old wreck. But the lifeboat is launched, and we, the ministers of the gospel, beseech you to come into the lifeboat and be saved. We beseech you to arise at once and come to Christ.

Do you ask, "How can I come? My sins are too many. I am too wicked yet. I dare not come." Away with the thought! It is a temptation of Satan. Come to Christ as a sinner. Come just as you are. Hear the words of that beautiful hymn:

"Just as I am, without one plea,

But that Your blood was shed for me,

And that You bid’st me come to Thee,

O Lamb of God, I come."

This is the way to come to Christ. You should come, waiting for nothing, and tarrying for nothing. You should come, as a hungry sinner, to be filled; as a poor sinner, to be enriched ; as a bad, undeserving sinner, to be clothed with righteousness. So coming, Christ would receive you. "Him that comes" to Christ, He "will in no wise cast out." Oh, come, come to Jesus Christ! Come into the true Church by faith and be saved.

3. Last of all, let me give a word of exhortation to all believers into whose hands this message may fall.

Strive to live a holy life. Walk worthy of the Church to which you belong. Live like citizens of heaven. Let your light shine before men, so that the world may profit by your conduct. Let them know whose you are, and whom you serve. Be epistles of Christ, known and read of all men, written in such clear letters, that none can say of you, "I know not whether this man be a member of Christ or not." He that knows nothing of real, practical holiness is no member of the Church on the rock.

Strive to live a courageous life. Confess Christ before men. Whatever station you occupy, in that station confess Christ. Why should you be ashamed of Him? He was not ashamed of you on the cross. He is ready to confess you now before His Father in heaven. Why should you be ashamed of Him? Be bold. Be very bold. The good soldier is not ashamed of his uniform. The true believer ought never to be ashamed of Christ.

Strive to live a joyful life. Live like men who look for that blessed hope—the second coming of Jesus Christ. This is the prospect to which we should all look forward. It is not so much the thought of going to heaven, as of heaven coming to us, that should fill our minds. "There is a good time coming" for all the people of God, a good time for all the Church of Christ, a good time for all believers—a bad time for the impenitent and unbelieving, but a good time for true Christians. For that good time, let us wait and watch and pray.

The scaffolding will soon be taken down. The last stone will soon be brought out. The top stone will be placed upon the edifice. Yet a little time, and the full beauty of the Church which Christ is building shall be clearly seen.

The great Master Builder will soon come Himself. A building shall be shown to assembled worlds, in which there shall be no imperfection. The Savior and the saved shall rejoice together. The whole universe shall acknowledge, that in the building of Christ’s Church all was well done. "Blessed," it shall be said in that day, if it was never said before, "BLESSED ARE ALL WHO BELONG TO THE CHURCH ON THE ROCK!"

Visible Churches Warned

‘He who has an ear, let him hear what the Spirit says unto the Churches’ (Rev. 3:22).

I suppose I may take it for granted that every reader of this message belongs to some visible church of Christ. I do not ask now whether you are an Episcopalian, or a Presbyterian, or an Independent. I only suppose that you would not like to be called an atheist or an infidel. You attend the public worship of some visible, particular or national body of professing Christians.

Now, whatever the name of your church may be, I invite your special attention to the verse of Scripture before your eyes. I charge you to remember that the words of that verse concern yourself. They are written for your learning, and for all who call themselves Christians. ‘He that has an ear, let him hear what the Spirit says unto the churches’.

This verse is repeated seven times over in the second and third chapters of the book of Revelation. Seven different letters does the Lord Jesus there send by the hand of His servant John to the seven churches of Asia. Seven times over He winds up His letter by the same solemn words: ‘He that has an ear, let him hear what the Spirit says unto the churches’.

Now the Lord God is perfect in all His works. He does nothing by chance. He caused no part of the Scriptures to be written by chance. In all His dealings you may trace design, purpose and plan. There was design in the size and orbit of each planet. There was design in the shape and structure of the least fly’s wing. There was design in every verse of the Bible. There was design in every repetition of a verse, wherever it took place. There was design in the sevenfold repetition of the verse before our eyes. It had a meaning, and we were intended to observe it.

This verse appears to me to call the special attention of all true Christians to the seven ‘epistles to the churches’. I believe it was meant to make believers take particular notice of the things which these seven epistles contain.

Let me try to point out certain leading truths which these seven epistles seem to me to teach. They are truths for the times we live in, truths for the latter days, truths which we cannot know too well, truths which it would be good for us all to know and feel far better than we do.

1. I ask my readers to observe that the Lord Jesus, in all the seven epistles, speaks of nothing but matters of doctrine, practice, warning and promise.

I ask you to look over these seven epistles to the churches, quietly and at your leisure, and you will soon see what I mean.

You will observe that the Lord Jesus sometimes finds fault with false doctrines and ungodly inconsistent practices, and rebukes them sharply.

You will observe that He sometimes praises faith, patience, work, labor, perseverance and bestows on these graces high commendation.

You will sometimes find Him enjoining repentance, amendment, return to the first love, renewed application to Himself, and the like.

But I want you to observe that you will not find the Lord, in any of the epistles, dwelling upon church government or ceremonies. He says nothing about sacraments or ordinances. He makes no mention of liturgies or forms. He does not instruct John to write one word about baptism, or the Lord’s Supper, or the apostolical succession of ministers. In short, the leading principles of what may be called ‘the sacramental system’ are not brought forward in any one of the seven epistles from first to last.

Now why do I dwell on this? I do it because many professing Christians in the present day would have us believe these things are of first, of cardinal, of paramount importance.

There are not a few who seem to hold that there can be no church without a bishop, and no godliness without a liturgy. They appear to believe that to teach the value of the sacraments is the first work of a minister, and to keep to their parish church the first business of a people.

Now let no man misunderstand me when I say this. Do not run away with the notion that I see no importance in sacraments. On the contrary, I regard them as great blessings to all who receive them ‘rightly, worthily and with faith’. Do not fancy that I attach no value to episcopacy, a liturgy and the parochial system. On the contrary, I consider that a church well administered, which has these three things, and an evangelical ministry, is a far more complete and useful church than one in which they are not to be found.

But this I say, that sacraments, church government, the use of a liturgy, the observance of ceremonies and forms, are all as nothing compared to faith, repentance and holiness. And my authority for so saying is the whole tenor of our Lord’s words to the seven churches.

I never can believe, if a certain form of church government was so very important as some say, that the great Head of the church would have said nothing about it here. I should have expected to have found something said about it to Sardis and Laodicea. But I find nothing at all. And I think that silence is a great fact.

I cannot help remarking just the same fact in Paul’s parting words to the Ephesian elders (Acts 20:27–35). He was then leaving them forever. He was giving his last charge on earth, and spoke as one who would see the faces of his hearers no more. And yet there is not a word in the charge about the sacraments and church government. If ever there was a time for speaking of them, it was then. But he says nothing at all, and I believe it was an intentional silence.

Now here lies one reason why we who, rightly or wrongly, are called evangelical clergy, do not preach about bishops, and the Prayer Book, and ordinances more than we do. It is not because we do not value them, in their place, proportion and way. We do value them as really and truly as any, and are thankful for them. But we believe that repentance towards God, faith towards our Lord Jesus Christ and a holy conversation are subjects of far more importance to men’s souls. Without these no man can be saved. These are the first and most weighty matters, and therefore on these we dwell.

Here again lies one reason why we so often urge on men not to be content with the mere outward part of religion. You must have observed that we often warn you not to rest on church membership and church privileges. We tell you not to be satisfied all is right because you come to church on Sunday, and come up to the Lord’s table. We often urge you to remember, that he is not a Christian who is one outwardly, that you must be ‘born again,’ that you must have a ‘faith that works by love,’ that there must be a ‘new creation’ by the Spirit in your heart. We do it because this seems to us the mind of Christ. These are the kind of things He dwells upon, when writing seven times over to seven different churches. We feel that if we follow Him we cannot greatly err.

I am aware that men charge us with taking ‘low views’ of the subjects to which I have adverted. It is a small thing that our views are thought ‘low,’ so long as our consciences tell us they are scriptural. High ground, as it is called, is not always safe ground. What Balaam said must be our answer ‘What the Lord says, that will I speak’ (Num. 24:13).

The plain truth is, there are two distinct and separate systems of Christianity in England at the present day. It is useless to deny it. Their existence is a great fact and one that cannot be too clearly known.

According to one system, religion is a mere corporate business. You are to belong to a certain body of people. By virtue of your membership of this body, vast privileges, both for time and eternity, are conferred upon you. It matters little what you are and what you feel. You are not to try yourself by your feelings. You are a member of a great ecclesiastical corporation. Then all its privileges and immunities are your own. Do you belong to the one true visible ecclesiastical corporation? That is the grand question.

According to the other system, religion is eminently a personal business between yourself and Christ. It will not save your soul to be an outward member of any ecclesiastical body whatever, however sound that body may be. Such membership will not wash away one sin, or give you confidence in the day of judgment. There must be personal faith in Christ, personal dealings between yourself and God, personal felt communion between your own heart and the Holy Spirit. Have you this personal faith? Have you this felt work of the Spirit in your soul? This is the grand question. If not you will be lost.

This last system is the system which those who are called evangelical ministers cleave to and teach. They do so, because they are satisfied that it is the system of Holy Scripture. They do so, because they are convinced that any other system is productive of most dangerous consequences, and calculated to delude men fatally as to their actual state. They do so because they believe it to be the only system of teaching which God will bless, and that no church will flourish so much as that in which repentance, faith, conversion and the work of the Spirit are the grand subjects of the minister’s sermon.

2. I ask my readers to observe that in every epistle the Lord Jesus says, ‘I know your works’. That repeated expression is very striking. It is not for nothing that we read these words seven times over.

To one church the Lord Jesus says, ‘I know your labor and patience’, to another, ‘your tribulation and poverty’, to a third, ‘your charity and service and faith’. But to all He uses the words I now dwell on ‘I know your works’. It is not ‘I know your profession, your desires, your resolutions, your wishes’, but ‘your works’. ‘I know your works’.

The works of a professing Christian are of great importance. They cannot save your soul. They cannot justify you. They cannot wipe out your sins. They cannot deliver you from the wrath of God. But it does not follow because they cannot save you, that they are of no importance. Take heed and beware of such a notion. The man who thinks so is fearfully deceived.

I often think I could willingly die for the doctrine of justification by faith without the deeds of the law. But I must earnestly contend, as a general principle, that a man’s works are the evidence of a man’s religion. If you call yourself a Christian, you must show it in your daily ways and daily behavior. Call to mind that the faith of Abraham and of Rahab was proved by their works (James 2:21–25). Remember it avails you and me nothing to profess we know God, if in works we deny Him (Titus 1:16). Remember the words of the Lord Jesus: ‘Every tree is known by its own fruit’ (Luke 6:44).

But whatever the works of a professing Christian may be, Jesus says, ‘I know them!’ His eyes are in every place, beholding the evil and the good (Prov. 15:3). You never did an action, however private, but Jesus saw it. You never spoke a word, no, not even in a whisper, but Jesus heard it. You never wrote a letter, even to your dearest friend, but Jesus read it. You never thought a thought, however secret, but Jesus was familiar with it. His eyes are as a flaming fire. The darkness is no darkness with Him. All things are open and manifest before Him. He says to every one, ‘I know your works’.

a. The Lord Jesus knows the works of all impenitent and unbelieving souls, and will one day punish them. They are not forgotten in heaven, though they may be upon earth. When the great white throne is set, and the books are opened, the wicked dead will be judged ‘according to their works’.

b. The Lord Jesus knows the works of His own people, and weighs them. ‘By Him actions are weighed’ (1 Sam. 2:3). He knows the why and the wherefore of the deeds of all believers. He sees their motives in every step they take. He discerns how much is done for His sake, and how much is done for the sake of praise. Alas, not a few things are done by believers, which seem very good to you and me, but are rated very low by Christ.

c. The Lord Jesus knows the works of all His own people, and will one day reward them. He never overlooks a kind word, or a kind deed done in His name. He will own the least fruit of faith, and declare it before the world in the day of His appearing. If you love the Lord Jesus, and follow Him, you may be sure your work and labor shall not be in vain in the Lord. The works of those that die in the Lord ‘shall follow them’ (Rev. 14:13). They shall not go before them, nor yet by their side, but they shall follow them, and be owned in the day of Christ’s appearing. The parable of the pounds shall be made good. ‘Every man shall receive his own reward, according to his own labor’ (1 Cor. 3:8). The world knows you not, for it knows not your Master. But Jesus sees and knows all. ‘I know your works’.

Think what a solemn warning there is here to all worldly and hypocritical professors of religion. Let all such read, mark and digest these words. Jesus says to you, ‘I know your works’. You may deceive me or any other minister; it is easy to do so. You may receive the bread and wine from my hands, and yet be cleaving to iniquity in your hearts. You may sit under the pulpit of an evangelical preacher, week after week, and hear his words with a serious face, but believe them not. But, remember this, you cannot deceive Christ. He who discovered the deadness of Sardis and the lukewarmness of Laodicea, sees you through and through, and will expose you at the last day, except you repent.

Oh, believe me, hypocrisy is a losing game. It will never answer to seem one thing and be another; to have the name of Christian, and not the reality. Be sure, if your conscience smites you and condemns you in this matter, be sure your sin will find you out. The eye that saw Achan steal the golden wedge and hide it is upon you. The book that recorded the deeds of Gehazi and Ananias and Sapphira is recording your ways. Jesus mercifully sends you a word of warning today. He says, ‘I know your works’.

But think also, what encouragement there is here for every honest and true–hearted believer. To you also, Jesus says, ‘I know your works’. You see no beauty in any action that you do. All seems imperfect, blemished and defiled. You are often sick at heart of your own shortcomings. You often feel that your whole life is one great arrear, and that every day is either a blank or a blot. But know now, that Jesus can see some beauty in everything that you do from a conscientious desire to please Him. His eye can discern excellence in the least thing which is a fruit of His own Spirit. He can pick out the grains of gold from amid the dross of your performances, and sift the wheat from amid the chaff in all your doings. Your tears are all put into His bottle. Your endeavors to do good to others, however feeble, are written in His book of remembrance. The least cup of cold water given in His name shall not lose its reward. He does not forget your work and labor of love, however little the world may regard it.

It is very wonderful, but so it is. Jesus loves to honor the work of His Spirit in His people, and to pass over their frailties. He dwells on the faith of Rahab, but not on her lie. He commends His apostles for continuing with Him in His temptations, and passes over their ignorance and want of faith (Luke 22:28). ‘Like as a father pities his children, so the Lord pities them that fear Him’ (Ps. 103:13). And as a father finds a pleasure in the least acts of his children, of which a stranger knows nothing, so I suppose the Lord finds a pleasure in our poor feeble efforts to serve Him.

I can well understand the righteous in the day of judgment saying, ‘Lord, when saw we You an hungry, and fed You, or thirsty, and gave You drink? When saw we You a stranger, and took You in? Or naked, and clothed You? Or when saw we You sick or in prison, and came unto You?’ (Matt. 25:37–39). It may well seem incredible and impossible that they can have done anything worth naming in the great day! Yet so it is. Let all believers take the comfort of it. The Lord says, ‘I know your works.’ It ought to humble you. But it ought not to make you afraid.

3. I ask my readers to observe that in every epistle the Lord Jesus makes a promise to the man that overcomes. Seven times over Jesus gives to the churches exceeding great and precious promises. Each is different, and each full of strong consolation: but each is addressed to the overcoming Christian. It is always ‘he that overcomes’, or ‘to him that overcomes’. I ask you to take notice of this.

Every professing Christian is the soldier of Christ. He is bound by his baptism to fight Christ’s battle against sin, the world and the devil. The man that does not do this breaks his vow. He is a spiritual defaulter. He does not fulfill the engagements made for him. The man that does not do this is practically renouncing his Christianity. The very fact that he belongs to a church, attends a Christian place of worship, and calls himself a Christian, is a public declaration that he desires to be reckoned a soldier of Jesus Christ.

Armor is provided for the professing Christian, if he will only use it. ‘Take unto you’, says Paul to the Ephesians, ‘the whole armor of God’. ‘Stand, having your loins girt about with truth, and having on the breastplate of righteousness’. ‘Take the helmet of salvation, and the sword of the Spirit, which is the Word of God’. ‘Above all, take the shield of faith’ (Eph. 6:13–17). And, not least, the professing Christian has the best of leaders: Jesus the Captain of salvation, through whom he may be more than conqueror; the best of provisions, the bread and water of life, and the best of pay promised to him, an eternal weight of glory.

All these are ancient things. I will not be drawn off from my subject, in order to dwell on them now.

The one point I want to impress upon your soul just now is this, that the true believer is not only a soldier, but a victorious soldier. He not only professes to fight on Christ’s side against sin, the world and the devil, but he does actually fight and overcome.

Now this is one grand distinguishing mark of true Christians. Other men, perhaps, like to be numbered in the ranks of Christ’s army. Other men may have lazy wishes and languid desires after the crown of glory. But it is the true Christian alone who does the work of a soldier. He alone fairly meets the enemies of his soul, really fights with them and in that fight overcomes them.

One great lesson I want men to learn from these seven epistles is this, that if you would prove you are born again and going to heaven, you must be a victorious soldier of Christ. If you would make it clear that you have any title to Christ’s precious promises, you must fight the good fight in Christ’s cause, and in that fight you must conquer.

Victory is the only satisfactory evidence that you have a saving religion. You like good sermons perhaps. You respect the Bible, and read it occasionally. You say your prayers night and morning. You have family prayers, and give to religious societies. I thank God for this. It is all very good. But how goes the battle? How does the great conflict go on all this time? Are you overcoming the love of the world and the fear of man? Are you overcoming the passions, tempers and lusts of your own heart? Are you resisting the devil and making him flee from you? How is it in this matter? You must either rule or serve sin and the devil and the world. There is no middle course. You must either conquer or be lost.

I know well it is a hard battle that you have to fight, and I want you to know it, too. You must fight the good fight of faith and endure hardships if you would lay hold of eternal life. You must make up your mind to a daily struggle if you would reach heaven. There may be short roads to heaven invented by man, but ancient Christianity, the good old way, is the way of the cross, the way of conflict. Sin, the world and the devil must be actually mortified, resisted and overcome.

This is the road that saints of old have trodden in, and left their record on high.

a. When Moses refused the pleasures of sin in Egypt, and chose affliction with the people of God, this was overcoming he overcame the love of pleasure.

b. When Micaiah refused to prophesy smooth things to king Ahab, though he knew he would be persecuted if he spoke the truth, this was overcoming he overcame the love of ease.

c. When Daniel refused to give up praying, though he knew the den of lions was prepared for him, this was overcoming he overcame the fear of death.

d. When Matthew rose from the receipt of custom at our Lord’s bidding, left all and followed Him, this was overcoming he overcame the love of money.

e. When Peter and John stood up boldly before the council and said, ‘We cannot but speak the things we have seen and heard,’ this was overcoming; they overcame the fear of man.

f. When Saul the Pharisee gave up all his prospects of preferment among the Jews, and preached that very Jesus whom he had once persecuted, this was overcoming he overcame the love of man’s praise.

The same kind of thing which these men did you must also do if you would be saved. They were men of like passions with yourself, and yet they overcame. They had as many trials as you can possibly have, and yet they overcame. They fought. They wrestled. They struggled. You must do the same.

What was the secret of their victory? Their faith. They believed on Jesus and, believing, were made strong. They believed on Jesus and, believing, were held up. In all their battles, they kept their eyes on Jesus, and He never left them nor forsook them. ‘They overcame by the blood of the Lamb, and by the word of their testimony,’ and so may you (Rev. 12:11).

I set these words before you. I ask you to lay them to heart. Resolve, by the grace of God, to be an overcoming Christian.

I fear much for many professing Christians. I see no sign of fighting in them, much less of victory. They never strike one stroke on the side of Christ. They are at peace with His enemies. They have no quarrel with sin. I warn you, this is not Christianity. This is not the way to heaven.

I often fear much for those who hear the gospel regularly. I fear, lest you become so familiar with the sound of its doctrines, that insensibly you become dead to its power. I fear, lest your religion should sink down into a little vague talk about your own weakness and corruption, and a few sentimental expressions about Christ, while real practical fighting on Christ’s side is altogether neglected. Oh, beware of this state of mind. ‘Be doers of the word, and not hearers only’. No victory—no crown! Fight and overcome! (James 1:22).

Young men and women, and specially those who have been brought up in religious families, I fear much for you. I fear lest you get a habit of giving way to every temptation. I fear lest you become afraid of saying, ‘No!’ to the world and the devil and, when sinners entice you, think it least trouble to consent. Beware, I do beseech you, of giving way. Every concession will make you weaker. Go into the world resolved to fight Christ’s battle, and fight your way on.

Believers in the Lord Jesus, of every church and rank in life, I feel much for you. I know your course is hard. I know it is a sore battle you have to fight. I know you are often tempted to say, ‘It is of no use,’ and to lay down your arms altogether.

Cheer up, dear brothers and sisters. Take comfort, I entreat you. Look at the bright side of your position. Be encouraged to fight on. The time is short. The Lord is at hand. The night is far spent. Millions as weak as you have fought the same fight. Not one of all those millions has been finally led captive by Satan. Mighty are your enemies, but the Captain of your salvation is mightier still. His arm, His grace and His Spirit shall hold you up. Cheer up. Be not cast down.

What though you lose a battle or two? You shall not lose all. What though you faint sometimes? You shall not be quite cast down. What though you fall seven times? You shall not be destroyed. Watch against sin, and sin shall not have dominion over you. Resist the devil, and he shall flee from you. Come out boldly from the world, and the world shall be obliged to let you go. You shall find yourselves in the end more than conquerors; you shall ‘overcome’.

Considering the relevancy of this whole subject, let us look into how this whole doctrine touches upon us in practical terms:

1. For one thing, let me warn all who are living only for the world, to take heed what they are doing. You are enemies to Christ, though you may not know it. He marks your ways, though you turn your back on Him and refuse to give Him your hearts. He is observing your daily life, and reading your daily ways. There will yet be a resurrection of all your thoughts, words and actions. You may forget them, but God does not. You may be careless about them, but they are carefully marked down in the book of remembrance. Oh, worldly man, think of this! Tremble, tremble and repent.

2. Let me warn all formalists and self–righteous people to take heed that they are not deceived. You fancy you will go to heaven because you go regularly to church. You indulge an expectation of eternal life, because you are always at the Lord’s table, and are never missing in your pew. But where is your repentance? Where is your faith? Where are your evidences of a new heart? Where is the work of the Spirit? Where are your evidences of regeneration? Oh, formal Christian, consider these questions! Tremble, tremble and repent.

3. Let me warn all careless members of churches to beware lest they trifle their souls into hell. You live on year after year as if there was no battle to be fought with sin, the world and the devil. You pass through life a smiling, laughing, gentleman–like, or lady–like person, and behave as if there was no devil, no heaven and no hell. Oh, careless churchman, or careless Dissenter, careless Episcopalian, careless Presbyterian, careless Independent, careless Baptist, awake to see eternal realities in their true light! Awake and put on the armor of God! Awake and fight hard for life! Tremble, tremble and repent.

4. Let me warn everyone who wants to be saved, not to be content with the world’s standard of religion. Surely no man with his eyes open can fail to see that the Christianity of the New Testament is something far higher and deeper than the Christianity of most professing Christians. That formal, easy–going, do–little thing, which most people call ‘religion’, is evidently not the religion of the Lord Jesus. The things that He praises in these seven epistles are not praised by the world. The things that He blames are not things in which the world sees any harm. Oh, if you would follow Christ, be not content with the world’s Christianity! Tremble, tremble and repent.

5. Lastly, let me warn everyone who professes to be a believer in the Lord Jesus, not to be content with a little religion.

Of all sights in the church of Christ, I know none more painful to my own eyes, than a Christian contented and satisfied with a little grace, a little repentance, a little faith, a little knowledge, a little charity and a little holiness. I do beseech and entreat every believing soul that reads this tract not to be that kind of man. If you have any desires after usefulness, if you have any wishes to promote your Lord’s glory, if you have any longings after much inward peace, be not content with a little religion.

Let us rather seek, every year we live, to make more spiritual progress than we have done, to grow in grace, and in the knowledge of the Lord Jesus; to grow in humility and self–acquaintance; to grow in spirituality and heavenly–mindedness; to grow in conformity to the image of our Lord.

Let us beware of leaving our first love like Ephesus, of becoming lukewarm like Laodicea, of tolerating false practices like Pergamos, of tampering with false doctrine like Thyatira, of becoming half dead, ready to die, Like Sardis.

Let us rather covet the best gifts. Let us aim at eminent holiness Let us endeavor to be like Smyrna and Philadelphia. Let us hold fast what we have already, and continually seek to have more. Let us labor to be unmistakable Christians. Let it not be our distinctive character, that we are men of science, or men of literary attainments, or men of the world, or men of pleasure, or men of business, but ‘men of God’. Let us so live that all may see that to us the things of God are the first things, and the glory of God the first aim in our lives, to follow Christ our grand object in time present, to be with Christ our grand desire in time to come.

Let us live in this way, and we shall be happy. Let us live in this way, and we shall do good to the world. Let us live in this way, and we shall leave good evidence behind us when we are buried. Let us live in this way, and the Spirit’s word to the churches will not have been spoken to us in vain.

Do you love Me?

"Do you love Me?" (John 21:16)

A disposition to love somebody is one of the commonest feelings which God has implanted in human nature. Too often, unhappily, people set their affection on unworthy objects. I want this day to claim a place for Him who alone is worthy of all our hearts’ best feelings. I want men to give some of their love to that divine Person who loved us, and gave Himself for us. In all their loving I would have them not forget to Love Christ.

The question which heads this message was addressed by Christ to the apostle Peter. A more important question could not be asked. Eighteen hundred years have passed away since the words were spoken. But to this very day the inquiry is most searching and useful.

Suffer me to press this mighty subject upon the attention of every reader of this message. This is no matter for mere enthusiasts and fanatics. It deserves the consideration of every reasonable Christian who believes the Bible. Our very salvation is bound up with it. Life or death, heaven or hell, depend on our ability to answer the simple question "Do you love Christ?"

There are two points which I wish to bring forward in opening up this subject.

1. Let me show the peculiar feeling of a true Christian towards Christ—he loves Him. A true Christian is not a mere baptized man or woman. He is something more. He is not a person who only goes, as a matter of form, to a church or chapel on Sundays, and lives all the rest of the week as if there was no God. Formality is not Christianity. Ignorant lip worship is not true religion. The Scripture speaks expressly: "They are not all Israel which are of Israel" (Rom. 9:6). The practical lesson of those words is clear and plain. All are not true Christians who are members of the visible church of Christ.

The true Christian is one whose religion is in his heart and life. It is felt by himself in his heart. It is seen by others in his conduct and life. He feels his sinfulness, guilt and badness, and repents. He sees Jesus Christ to be that divine Savior whom his soul needs, and commits himself to Him. He puts off the old man with his corrupt and carnal habits, and puts on the new man. He lives a new and holy life, fighting habitually against the world, the flesh and the devil. Christ Himself is the cornerstone of his Christianity. Ask him in what he trusts for the forgiveness of his many sins, and he will tell you, in the death of Christ. Ask him in what righteousness he hopes to stand innocent at the judgment day, and he will tell you it is the righteousness of Christ. Ask him by what pattern he tries to frame his life, and he will tell you that it is the example of Christ.

But, beside all this, there is one thing in a true Christian which is eminently peculiar to him. That thing is love to Christ. Knowledge, faith, hope, reverence, obedience are all marked features in a true Christian’s character. But his picture would be very imperfect if you omitted his "love" to his divine Master. He not only knows, trusts and obeys. He goes further than this—he loves.

This peculiar mark of a true Christian is one which we find mentioned several times in the Bible. "Faith towards our Lord Jesus Christ" is an expression which many Christians are familiar with. Let it never be forgotten that love is mentioned by the Holy Spirit in almost as strong terms as faith. Great as the danger is of him "that believes not," the danger of him that "loves not" is equally great. Not believing and not loving are both steps to everlasting ruin.

Hear what Paul says to the Corinthians "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha" (1 Cor. 16:22). Paul allows no way of escape to the man who does not love Christ. He leaves him no loophole or excuse. A man may lack clear head–knowledge, and yet be saved. He may fail in courage, and be overcome by the fear of man, like Peter. He may fall tremendously, like David, and yet rise again. But if a man does not love Christ, he is not in the way of life. The curse is yet upon him. He is on the broad road that leads to destruction.

Hear what Paul says to the Ephesians: "Grace be with all those who love our Lord Jesus Christ in sincerity" (Eph. 6:24). The apostle is here sending his good wishes, and declaring his good will to all true Christians. Many of them, no doubt, he had never seen. Many of them in the early churches, we may be very sure, were weak in faith and knowledge and self–denial. How, then, shall he describe them in sending his message? What words can he use which will not discourage the weaker brethren? He chooses a sweeping expression which exactly describes all true Christians under one common name. All had not attained to the same degree, whether in doctrine or practice. But all loved Christ in sincerity.

Hear what our Lord Jesus Christ Himself says to the Jews: "If God were your Father, you would love Me" (John 8:42). He saw His misguided enemies satisfied with their spiritual condition, on the one single ground that they were children of Abraham. He saw them, like many ignorant Christians of our own day, claiming to be God’s children, for no better reasons than this: that they were circumcised and belonged to the Jewish church. He lays down the broad principle that no man is a child of God, who does not love God’s only begotten Son. No man has a right to call God "Father" who does not love Christ. Well would it be for many Christians if they were to remember that this mighty principle applies to them as well as to the Jews. No love to Christ—then no sonship to God!

Hear once more what our Lord Jesus Christ said to the Apostle Peter, after He rose from the dead. Three times He asked him the question, "Simon, son of Jonas, Do you love Me?" (John 21:15–17). The occasion was remarkable. He meant gently to remind His erring disciple of his thrice–repeated fall. He desired to call forth from him a new confession of faith, before publicly restoring to him his commission to feed the church. And what was the question that He asked him? He might have said, "Believe you?" "Are you converted?" "Are you ready to confess Me?" "Will you obey Me?" He uses none of these expressions. He simply says, "Do you love Me?" This is the point, He would have us know, on which a man’s Christianity hinges. Simple as the question sounded, it was most searching. Plain and easy to be understood by the most unlearned poor man, it contains matter which tests the reality of the most advanced apostle. If a man truly loves Christ, all is right; if not, all is wrong.

Would you know the secret of this peculiar feeling towards Christ which distinguishes the true Christian? You have it in the words of John: "We love Him, because He first loved us" (1 John 4:19). That text no doubt applies specially to God the Father. But it is no less true of God the Son.

A true Christian loves Christ for all He has done for him. He has suffered in his stead, and died for him on the cross. He has redeemed him from the guilt, the power and the consequences of sin by His blood. He has called him by His Spirit to self–knowledge, repentance, faith, hope and holiness. He has forgiven all his many sins and blotted them out. He has freed him from the captivity of the world, the flesh and the devil. He has taken him from the brink of hell, placed him in the narrow way, and set his face towards heaven. He has given him light instead of darkness, peace of conscience instead of uneasiness, hope instead of uncertainty, life instead of death. Can you wonder that the true Christian loves Christ?

And he loves Him besides, for all that He is still doing. He feels that He is daily washing away his many shortcomings and infirmities, and pleading his soul’s cause before God. He is daily supplying all the needs of his soul, and providing him with an hourly provision of mercy and grace. He is daily leading him by His Spirit to a city of habitation, bearing with him when he is weak and ignorant, raising him up when he stumbles and falls, protecting him against his many enemies, preparing an eternal home for him in heaven. Can you wonder that the true Christian loves Christ?

Does the debtor in Jail love the friend who unexpectedly and undeservedly pays all his debts, supplies him with fresh capital, and takes him into partnership with himself? Does the prisoner in war love the man who, at the risk of his own life, breaks through the enemies’ lines, rescues him and sets him free? Does the drowning sailor love the man who plunges into the sea, dives after him, catches him by the hair of his head and by a mighty effort saves him from a watery grave? A very child can answer such questions as these. Just in the same way, and upon the same principles, a true Christian loves Jesus Christ.

a. This love to Christ is the inseparable companion of saving faith. A faith of devils, a mere intellectual faith, a man may have without love, but not that faith which saves. Love cannot usurp the office of faith. It cannot justify. It does not join the soul to Christ. It cannot bring peace to the conscience. But where there is real justifying faith in Christ, there will always be heart love to Christ. He that is really forgiven is the man who will really love (Luke 7:47). If a man has no love to Christ, you may be sure he has no faith.

b. Love to Christ is the mainspring of work for Christ. There is little done for His cause on earth from sense of duty, or from knowledge of what is right and proper. The heart must be interested before the hands will move and continue moving. Excitement may galvanize the Christian’s hands into a fitful and spasmodic activity. But there will be no patient continuance in well–doing, no unwearied labor in missionary work at home or abroad, without love. The nurse in a hospital may do her duty properly and well, may give the sick man his medicine at the right time, may feed him, minister to him and attend to all his wants. But there is a vast difference between that nurse and a wife tending the sick–bed of a beloved husband, or a mother watching over a dying child. The one acts from a sense of duty; the other from affection and love. The one does her duty because she is paid for it; the other is what she is because of her heart. It is just the same in the matter of the service of Christ. The great workers of the church, the men who have led forlorn hopes in the mission–field, and turned the world upside down, have all been eminently lovers of Christ.

Examine the characters of Owen and Baxter, of Rutherford and George Herbert, of Leighton and Hervey, of Whitefield and Wesley, of Henry Martyn and Judson, of Bickersteth and Simeon, of Hewitson and MCCHEYNE, of Stowell and M’Neile. These men have left a mark on the world. And what was the common feature of their characters? They all loved Christ. They not only held a creed. They loved a Person, even the Lord Jesus Christ.

c. Love to Christ is the point which we ought specially to dwell upon, in teaching religion to children. Election, imputed righteousness, original sin, justification, sanctification and even faith itself are matters which sometimes puzzle a child of tender years. But love to Jesus seems far more within reach of their understanding. That He loved them even to His death, and that they ought to love Him in return, is a creed which meets the span of their minds. How true it is that "out of the mouths of babes and sucklings You has perfected praise"! (Matt. 21:16). There are myriads of Christians who know every article of the Athanasian, Nicene and Apostolic Creeds, and yet know less of real Christianity than a little child who only knows that he loves Christ.

d. Love to Christ is the common meeting point of believers of every branch of Christ’s church on earth. Whether Episcopalian or Presbyterian, Baptist or Independent, Calvinist or Arminian, Methodist or Moravian, Lutheran or Reformed, Established or Free—here at least they are agreed. About forms and ceremonies, about church government and modes of worship, they often differ widely. But on one point, at any rate, they are united. They have all one common feeling towards Him on whom they build their hope of salvation. They "love the Lord Jesus Christ in sincerity" (Eph 6:24). Many of them, perhaps, are ignorant of systematic divinity, and could argue but feebly in defense of their creed. But they all know what they feel towards Him who died for their sins. "I cannot speak much for Christ, sir," said an old uneducated Christian woman to Dr. Chalmers, "but if I cannot speak for Him, I could die for Him!"

e. Love to Christ will be the distinguishing mark of all saved souls in heaven. The multitude which no man can number will all be of one mind. Old differences will be merged in one common feeling. Old doctrinal peculiarities, fiercely wrangled for upon earth, will be covered over by one common sense of debt to Christ. Luther and Zwingli will no longer dispute. Wesley and Toplady will no longer waste time in controversy. Churchmen and Dissenters will no longer bite and devour one another. All will find themselves joining with one heart and voice in that hymn of praise: "Unto Him that loved us, and washed us from our sins in His own blood, and has made us kings and priests unto God and his Father; to Him be glory and dominion forever and ever. Amen" (Rev. 1:5–6).

The words which John Bunyan puts in the mouth of Mr. Standfast, as he stood in the river of death, are very beautiful. He said, "This river has been a terror to many; yes, the thoughts of it also have often frightened me. But now methinks I stand easy: my foot is fixed upon that on which the feet of the priests that bear the ark stood while Israel went over Jordan. The waters indeed are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the convoy that waits for me on the other side, lie as a glowing coal at my heart. I see myself now at the end of my journey; my toilsome days are ended. I am going to see that head which was crowned with thorns, and that face which was spit upon for me. I have formerly lived by hearing and faith, but now I go where I shall live by sight, and be with Him in whose company I delight myself. I have loved to hear my Lord spoken of; and wherever I have seen the print of His shoe in the earth, there I have coveted to set my foot, too. His name has been to me a civet–box; yes, sweeter than all perfumes! His voice to me has been most sweet; and His countenance I have more desired than those who have desired the light of the sun!" Happy are those who know something of this experience! He that would be in tune for heaven must know something of love to Christ. He that dies ignorant of that love had better never have been born.

2. Let me show, in the second place, the peculiar marks by which love to Christ makes itself known.

The point is one of vast importance. If there is no salvation without love to Christ, if he that does not love Christ is in peril of eternal condemnation, it becomes us all to find out very distinctly what we know about this matter. Christ is in heaven, and we are upon earth. In what way shall the man be discerned that loves Him?

Happily the point is one which it is not very hard to settle. How do we know whether we love any person here upon earth? In what way and manner does love show itself between people in this world, between husband and wife, between parent and child, between brother and sister, between friend and friend? Let these questions be answered by common sense and observation, and I ask no more. Let these questions be honestly answered, and the knot before us is untied. How does affection show itself among ourselves?

a. If we love a person, we like to think about him. We do not need to be reminded of him. We do not forget his name or his appearance or his character or his opinions or his tastes or his position or his occupation. He comes up before our mind’s eye many a time in the day. Though perhaps far distant, he is often present in our thoughts. Well, it is just so between the true Christian and Christ! Christ "dwells in his heart," and is thought of more or less every day (Eph. 3:17). The true Christian does not need to be reminded that he has a crucified Master. He often thinks of Him. He never forgets that He has a day, a cause and a people, and that of His people he is one. Affection is the real secret of a good memory in religion. No worldly man can think much about Christ, unless Christ is pressed upon his notice, because he has no affection for Him. The true Christian has thoughts about Christ every day that he lives, for this one simple reason that he loves Him.

b. If we love a person, we like to hear about him. We find a pleasure in listening to those who speak of him. We feel an interest in any report which others make of him. We are all attention when others talk about him, and describe his ways, his sayings, his doings and his plans. Some may hear him mentioned with utter indifference, but our own hearts bound within us at the very sound of his name. Well, it is just so between the true Christian and Christ. The true Christian delights to hear something about his Master. He likes those sermons best which are full of Christ. He enjoys that society most in which people talk of the things which are Christ’s. I have read of an old Welsh believer, who used to walk several miles every Sunday to hear an English clergyman preach, though she did not understand a word of English. She was asked why she did so. She replied, that this clergyman named the name of Christ so often in his sermons, that it did her good. She loved even the name of her Savior.

c. If we love a person, we like to read about him. What intense pleasure a letter from an absent husband gives to a wife, or a letter from an absent son to his mother. Others may see little worth notice in the letter. They can scarcely take the trouble to read it through. But those who love the writer see something in the letter which no one else can. They carry it about with them as a treasure. They read it over and over again. Well, it is just so between the true Christian and Christ! The true Christian delights to read the Scriptures, because they tell him about his beloved Savior. It is no wearisome task with him to read them. He rarely needs reminding to take his Bible with him when he goes a journey. He cannot be happy without it. And why is all this? It is because the Scriptures testify of Him whom his soul loves, even Christ.

d. If we love a person, we like to please him. We are glad to consult his tastes and opinions, to act upon his advice and do the things which he approves. We even deny ourselves to meet his wishes, abstain from things which we know he dislikes and learn things to which we are not naturally inclined, because we think it will give him pleasure. Well, it is just so between the true Christian and Christ! The true Christian studies to please Him, by being holy both in body and spirit. Show him anything in his daily practice that Christ hates, and he will give it up. Show him anything that Christ delights in, and he will follow after it. He does not murmur at Christ’s requirements as being too strict and severe, as the children of the world do. To him Christ’s commandments are not grievous, and Christ’s burden is light. And why is all this? Simply because he loves Him.

e. If we love a person, we like his friends. We are favorably inclined to them, even before we know them. We are drawn to them by the common tie of common love to one and the same person. When we meet them we do not feel that we are altogether strangers. There is a bond of union between us. They love the person that we love, and that alone is an introduction. Well, it is just so between the true Christian and Christ! The true Christian regards all Christ’s. friends as his friends, members of the same body, children of the same family, soldiers in the same army, travelers to the same home. When he meets them, he feels as if he had long known them. He is more at home with them in a few minutes, than he is with many worldly people after an acquaintance of several years. And what is the secret of all this? It is simply affection to the same Savior and love to the same Lord.

f. If we love a person, we are jealous about his name and honor. We do not like to hear him spoken against, without speaking up for him and defending him. We feel bound to maintain his interests and his reputation. We regard the person who treats him ill with almost as much disfavor as if he had ill–treated us. Well, it is just so between the true Christian and Christ! The true Christian regards with a godly jealousy all efforts to disparage his Master’s word, or name, or church, or day. He will confess Him before princes, if need be, and be sensitive of the least dishonor put upon Him. He will not hold his peace, and suffer his Master’s cause to be put to shame, without testifying against it. And why is all this? Simply because he loves Him.

g. If we love a person, we like to talk to him. We tell him all our thoughts, and pour out all our heart to him. We find no difficulty in discovering subjects of conversation. However silent and reserved we may be to others, we find it easy to talk to a much–loved friend. However often we may meet, we are never at a loss for matter to talk about. We have always much to say, much to ask about, much to describe, much to communicate. Well, it is just so between the true Christian and Christ! The true Christian finds no difficulty in speaking to his Savior. Every day he has something to tell Him, and he is not happy unless he tells it. He speaks to Him in prayer every morning and night. He tells Him his wants and desires, his feelings and his fears. He asks counsel of Him in difficulty. He asks comfort of Him in trouble. He cannot help it. He must converse with his Savior continually, or he would faint by the way. And why is this? Simply because he loves Him.

h. Finally, if we love a person, we like to be always with him. Thinking and hearing and reading and occasionally talking are all well in their way. But when we really love people we want something more. We long to be always in their company. We wish to be continually in their society, and to hold communion with them without interruption or farewell. Well, it is just so between the true Christian and Christ! The heart of a true Christian longs for that blessed day when he will see his Master face to face, and go out no more. He longs to have done with sinning and repenting and believing and to begin that endless life when he shall see as he has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be sweeter still to live by sight. He has found it pleasant to hear of Christ and talk of Christ and read of Christ. How much more pleasant will it be to see Christ with his own eyes, and never to leave him any more! "Better," he feels, "is the sight of the eyes than the wandering of the desire" (Eccl. 6:9). And why is all this? Simply because he loves Him.

Such are the marks by which true love may be discovered. They are all plain, simple and easy to be understood. There is nothing dark, abstruse and mysterious about them. Use them honestly, and handle them fairly, and you cannot fail to get some light on the subject of this message.

Perhaps you had a beloved son in the during a time of war. Perhaps he was actively engaged in that war, and in the very midst of the struggle. Cannot you remember how strong and deep and anxious your feelings were about that son? That was love!

Perhaps you have known what it is to have a beloved husband in the navy, often called from home by duty, often separated from you for many months and even years. Cannot you recollect your sorrowful feelings at that time of separation? That was love!

Perhaps you have at this moment a beloved brother who has moved to a large community, launched for the first time amid the temptations of a great city, in order to make his way in education or business. How will he turn out? How will he get on? Will you ever see him again? Do you not know that you often think about that brother? That is affection!

Perhaps you are engaged to be married to a person every way suited to you. But prudence makes it necessary to defer the marriage to a distant period, and duty makes it necessary to be at a distance from the one you have promised to make your wife. Must you not confess that she is often in your thoughts? Must you not confess that you like to hear of her, and hear from her, and that you long to see her? That is affection!

All of this is familiar to everyone, and I need not elaborate. There is hardly a branch of Adam’s family that is ignorant of what it means to love. Then let it never be said that we cannot know if a Christian loves Christ. It may be discovered, it can be known, the proofs are all ready to your hand. Love to the Lord Jesus Christ is no hidden, secret, impalpable thing. It is like light and sound and heat; it is seen and heard and felt. Where there is no evidence for love, love does not exist.

It is time for me to draw this message to a conclusion. But I cannot end without an effort to press its subject home to the individual conscience of each into whose hands it has fallen. I do it in all love and affection. My heart’s desire and prayer to God, in writing this message, is to do good to souls.

1. Let me ask you to look the question in the face which Christ asked of Peter, and try to answer it for yourself. Look at it seriously. Examine it carefully. Weigh it well. After reading all that I have said about it, can you honestly say that you love Christ?

It is no answer to tell me that you believe the truth of Christianity, and hold the articles of the Christian faith. Such religion as this will never save your soul. The devils believe in a certain way, and tremble (James 2:19). True saving Christianity is not the mere believing a certain set of opinions, and holding a certain set of notions. Its essence is knowing, trusting and loving a certain living Person who died for us, even Christ the Lord. The early Christians, like Phoebe and Persis and Tryphena and Tryphosa and Gaius and Philemon, knew little probably of dogmatic theology. But they all had this grand leading feature in their religion: they loved Christ.

It is no answer to tell me that you disapprove of a religion of feelings. If you mean by that that you dislike a religion consisting of nothing but feelings, I agree with you entirely. But if you mean to shut out feelings altogether, you can know little of Christianity. The Bible teaches us plainly that a man may have good feelings without any true religion. But it teaches us no less plainly that there can be no true religion without some feeling towards Christ.

It is vain to conceal that, if you do not love Christ, your soul is in great danger. You can have no saving faith now while you live. You are unfit for heaven if you die. He that lives without love to Christ can be sensible of no obligation to Him. He that dies without love to Christ could never be happy in that heaven where Christ is all, and in all. Awake to know the peril of your position. Open your eyes. Consider your ways, and be wise. I can only warn you as a friend. But I do it with all my heart and soul. May God grant that this warning may not be in vain!

2. If you do not love Christ, let me tell you plainly what is the reason. You have no sense of debt to Him. You have no feeling of obligation to Him. You have no abiding recollection of having got anything from Him. This being the case, it is not likely, it is not probable, it is not reasonable that you should love Him.

There is but one remedy for this state of things. That remedy is self–knowledge and the teaching of the Holy Spirit. The eyes of your understanding must be opened. You must find out what you are by nature. You must discover that grand secret, your guilt and emptiness in God’s sight.

Perhaps you never read your Bible at all, or only read an occasional chapter as a mere matter of form, without interest, understanding, or self–application. Take my advice this day, and change your plan. Begin to read the Bible like a man in earnest, and never rest until you become familiar with it. Read what the law of God requires, as expounded by the Lord Jesus in the fifth of Matthew. Read how Paul describes human nature in the first two chapters of his Epistle to the Romans. Study such passages as these with prayer for the Spirit’s teaching, and then say whether you are not a debtor to God, and a debtor in mighty need of a friend like Christ.

Perhaps you are one who has never known anything of real, hearty, business–like prayer. You have been used to regard religion as an affair of churches, chapels, forms, services and Sundays, but not as a thing requiring the serious heartfelt attention of the inward man. Take my advice this day, and change your plan. Begin the habit of real earnest pleading with God about your soul. Ask Him for light, teaching and self–knowledge. Beseech Him to show you anything you need to know for the saving of your soul. Do this with all your heart and mind, and I have no doubt before long you will feel your need of Christ.

The advice I offer may seem simple and old–fashioned. Do not despise it on that account. It is the good old way in which millions have walked already, and found peace to their souls. Not to love Christ is to be in imminent danger of eternal ruin. To see your need of Christ and your amazing debt to Christ is the first step towards loving Him. To know yourself and find out your real condition before God is the only way to see your need. To search God’s book and ask God for light in prayer is the right course by which to attain saving knowledge. Do not be above taking the advice I offer. Take it and be saved.

3. Lastly, if you really know anything of love towards Christ, accept two parting words of comfort and counsel. The Lord grant they may do you good.

First, if you love Christ in deed and truth, rejoice in the thought that you have good evidence about the state of your soul. Love, I tell you this day, is an evidence of grace.

What though you are sometimes perplexed with doubts and fears? What though you find it hard to say whether your faith is genuine and your grace real? What though your eyes are often so dimmed with tears that you cannot clearly see your calling and election of God? Still there is ground for hope and strong consolation, if your heart can testify that you love Christ. Where there is true love there is faith and grace. You would not love Him if He had not done something for you. Your very love is a token for good.

Secondly, if you love Christ, never be ashamed to let others see it and know it. Speak for Him. Witness for Him. Live for Him. Work for Him. If He has loved you and washed you from your sins in His own blood, you never need shrink from letting others know that you feel it, and love Him in return.

"Man," said a thoughtless, ungodly English traveler, to a North American Indian convert, "Man, what is the reason that you make so much of Christ, and talk so much about Him? What has this Christ done for you, that you should make so much ado about Him?"

The converted Indian did not answer him in words. He gathered together some dry leaves and moss and made a ring with them on the ground. He picked up a live worm and put it in the middle of the ring. He struck a light and set the moss and leaves on fire. The flame soon rose, and the heat scorched the worm. It writhed in agony, and after trying in vain to escape on every side, curled itself up in the middle, as if about to die in despair. At that moment the Indian reached forth his hand, took up the worm gently and placed it on his bosom. "Stranger," he said to the Englishman, "do you see that worm? I was that perishing creature. I was dying in my sins, hopeless, helpless and on the brink of eternal fire. It was Jesus Christ who put forth the arm of His power. It was Jesus Christ who delivered me with the hand of His grace, and plucked me from everlasting burnings. It was Jesus Christ who placed me, a poor sinful worm, near the heart of His love. Stranger, that is the reason why I talk of Jesus Christ, and make much of Him. I am not ashamed of it, because I love Him."

If we know anything of love to Christ, may we have the mind of this North American Indian! May we never think that we can love Christ too well, live to Him too thoroughly, confess Him too boldly, lay ourselves out for Him too heartily! Of all the things that will surprise us in the resurrection morning, this I believe will surprise us most: that we did not love Christ more before we died.

Without Christ

"You were without Christ" (Eph. 2:12).

The text which heads this message describes the state of the Ephesians before they became Christians. But that is not all. It describes the state of every man and woman in England who is not yet converted to God. A more miserable state cannot be conceived! It is bad enough to be without money or without health or without home or without friends. But it is far worse to be "without Christ."

Let us examine the text this day, and see what it contains. Who can tell but it may prove a message from God to some reader of this message?

1. Let us consider when it can be said of a man that he is "without Christ."

The expression "without Christ," is not one of my own invention. The words were not first coined by me, but were written under the inspiration of the Holy Spirit. They were used by Paul when he was reminding the Ephesian Christians what their former condition was, before they heard the gospel and believed. Ignorant and dark no doubt they had been, buried in idolatry and heathenism, worshipers of the false goddess Diana. But all this he passes over completely. He seems to think that this would only partially describe their state. So he draws a picture, of which the very first feature is the expression before us: "At that time you were without Christ" (Eph. 2:12). Now what does the expression mean?

a. A man is "without Christ" when be has no head–knowledge of Him. Millions, no doubt, are in this condition. They neither know who Christ is, nor what He has done, nor what He taught, nor why He was crucified, nor where He is now, nor what He is to mankind. In short, they are entirely ignorant of Him. The heathen, of course, who never yet heard the gospel, come first under this description. But unhappily they do not stand alone. There are thousands of people living in England at this very day, who have hardly any clearer ideas about Christ than the very heathen. Ask them what they know about Jesus Christ, and you will be astounded at the gross darkness which covers their minds. Visit them on their deathbeds, and you will find that they can tell you no more about Christ than about Mohammed. Thousands are in this state in country parishes, and thousands in towns. And about all such people but one account can be given. They are "without Christ."

I am aware that some modern divines do not take the view which I have just stated. They tell us that all mankind have a part and interest in Christ, whether they know Him or not. They say that all men and women, however ignorant while they live, shall be taken by Christ’s mercy to heaven when they die! Such views, I firmly believe, cannot be reconciled with God’s Word. It is written "This is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent" (John 17:3). It is one of the marks of the wicked, on whom God shall take vengeance at the last day, that they "know not God" (2 Thess. 1:8). An unknown Christ is no Savior. What shall be the state of the heathen after death; how the savage who never heard the gospel shall be judged; in what manner God will deal with the helplessly ignorant and uneducated—all these are questions which we may safely let alone. We may rest assured that "the Judge of all the earth will do right" (Gen. 18:25). But we must not fly in the face of Scripture. If Bible words mean anything, to be ignorant of Christ is to be "without Christ."

b. But this is not all. A man is "without Christ" when he has no heart–faith in Him as his Savior. It is quite possible to know all about Christ, and yet not to put our trust in Him. There are multitudes who know every article of the belief, and can tell you glibly that Christ was "born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried." They learned it at school. They have it sticking fast in their memories. But they make no practical use of their knowledge. They put their trust in something which is not Christ. They hope to go to heaven because they are moral and well–conducted, because they say their prayers and go to church, because they have been baptized and go to the Lord’s table. But as to a lively faith in God’s mercy through Christ—a real, intelligent confidence in Christ’s blood and righteousness and intercession—they are things of which they know nothing at all. And of all such people I can see but one true account. They are "without Christ."

I am aware that many do not admit the truth of what I have just said. Some tell us that all baptized people are members of Christ by virtue of their baptism. Others tell us that where there is a head knowledge we have no right to question a person’s interest in Christ. To these views I have only one plain answer. The Bible forbids us to say that any man is joined to Christ until he believes. Baptism is no proof that we are joined to Christ. Simon Magus was baptized, and yet was distinctly told that he had "no part or lot in this matter" (Acts 8:21). Head–knowledge is no proof that we are joined to Christ. The devils know Christ well enough, but have no portion in Him. God knows, no doubt, who are His from all eternity. But man knows nothing of anyone’s justification until he believes. The grand question is: "Do we believe?" It is written, "He that believes not the Son shall not see life; but the wrath of God abides on him." "He that believes not shall be damned" (John 3:36; Mark 16:16). If Bible words mean anything, to be without faith is to be "without Christ."

c. But I have yet one thing more to say. A man is "without Christ" when the Holy Spirit’s work cannot be seen in his life. Who can avoid seeing, if he uses his eyes, that myriads of professing Christians know nothing of inward conversion of heart? They will tell you that they believe the Christian religion; they go to their places of worship with tolerable regularity; they think it a proper thing to be married and buried with all the ceremonies of the church; they would be much offended if their Christianity were doubted. But where is the Holy Spirit to be seen in their lives? What are their hearts and affections set upon? Whose is the image and superscription that stands out in their tastes and habits and ways? Alas, there can only be one reply! They know nothing experimentally of the renewing, sanctifying work of the Holy Spirit. They are yet dead to God. And of all such only one account can be given. They are "without Christ."

I am well aware that few will admit this. The vast majority will tell you that it is extreme and wild and extravagant to require so much in Christians, and to press on everyone conversion. They will say that it is impossible to keep up the high standard which I have just referred to, without going out of the world, and that we may surely go to heaven without being such very great saints. To all this, I can only reply, "What says the Scripture? What says the Lord?" It is written, "Except a man be born again, he cannot see the kingdom of God." "Except you be converted, and become as little children, you shall not enter into the kingdom of heaven." "He that says he abides in Christ, ought himself also so to walk, even as He walked." "If any man have not the Spirit of Christ, he is none of His" (John 3:3; Matt 18:3;1 John 2:6; Rom. 8:9). The Scripture cannot be broken. If Bible words mean anything, to be without the Spirit is to be "without Christ."

I commend the three propositions I have just laid down to your serious and prayerful consideration. Mark well what they come to. Examine them carefully on every side. In order to have a saving interest in Christ, knowledge, faith and the grace of the Holy Spirit are absolutely necessary. He that is without them is "without Christ."

How painfully ignorant are many! They know literally nothing about religion. Christ and the Holy Spirit and faith and grace and conversion and sanctification are mere "words and names" to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, "without Christ!"

How painfully self–righteous are many! They can talk complacently about having "done their duty," and being "kind to everybody," and having always "kept to their church," and having "never been so very bad" as some, and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ’s blood and sacrifice, it seems to have no place in their religion. Their talk is all of doing and never of believing. And will such self–righteousness as this land anyone in heaven? Never! Without faith, "without Christ!"

How painfully ungodly are many! They live in the habitual neglect of God’s Sabbath, God’s Bible, God’s ordinances and God’s sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God’s commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Spirit, "without Christ!"

I know well that at first sight these statements seem hard and sharp and rough and severe. But after all, are they not God’s truth as revealed to us in Scripture? If truth, ought they not to be made known? If necessary to be known, ought they not to be plainly laid down? If I know anything of my own heart, I desire above all things to magnify the riches of God’s love to sinners. I long to tell all mankind what a wealth of mercy and loving-kindness there is laid up in God’s heart for all who will seek it. But I cannot find anywhere that ignorant and unbelieving and unconverted people have any part in Christ! If I am wrong, I shall be thankful to anyone who will show me a more excellent way. But until I am shown it, I must stand fast on the positions I have already laid down. I dare not forsake them, lest I be found guilty of handling God’s Word deceitfully. I dare not be silent about them, lest the blood of souls be required at my hands. The man without knowledge, without faith, and without the Holy Spirit, is a man without Christ!

2. What is the actual condition of a man without Christ? This is a branch of our present subject that demands very special attention. Thankful indeed should I be if I could exhibit it in its true colors. I can easily imagine some reader saying to himself, "Well, suppose I am without Christ, where is the mighty harm? I hope God will be merciful. I am no worse than many others. I trust all will be right at last." Listen to me and, by God’s help, I will try to show that you are sadly deceived. "Without Christ," all will not be right, but all desperately wrong.

a. For one thing, to be "without Christ" is to be without God. The Apostle St. Paul told the Ephesians as much as this in plain words. He ends the famous sentence which begins, "You were without Christ," by saying, "You were without God in the world." And who that thinks can wonder? That man can have very low ideas of God who does not conceive Him a most pure and holy and glorious and spiritual Being. That man must be very blind who does not see that human nature is corrupt and sinful and defiled. How then can such a worm as man draw near to God with comfort? How can he look up to Him with confidence and not feel afraid? How can he speak to Him, have dealings with Him, look forward to dwelling with Him, without dread and alarm? There must be a mediator between God and man, and there is but one that can fill the office. That One is Christ.

Who are you to talk of God’s mercy and God’s love separate from and independent of Christ? There is no such love and mercy recorded in Scripture. Know this day that God out of Christ is "a consuming fire" (Heb. 12:29). Merciful He is, beyond all question rich in mercy, plenteous in mercy. But His mercy is inseparably connected with the mediation of His beloved Son Jesus Christ. It must flow through Him as the appointed channel, or it cannot flow at all. It is written "He that honors not the Son, honors not the Father which has sent Him." "I am the way, the truth and the life no man comes unto the Father, but by Me" (John 5:23; 14:6). "Without Christ" we are without God.

b. Moreover, to be "without Christ" is to be without peace. Every man has a conscience within him, which must be satisfied before he can be truly happy. So long as this conscience is asleep or half dead, so long, no doubt, he gets along pretty well. But as soon as a man’s conscience wakes up, and he begins to think of past sins and present failings and future judgment, at once he finds out that he needs something to give him inward rest. But what can do it? Repenting and praying and Bible reading, and church going, and sacrament receiving, and self–mortification may be tried, and tried in vain. They never yet took off the burden from anyone’s conscience. And yet peace must be had!

There is only one thing can give peace to the conscience, and that is the blood of Jesus Christ sprinkled on it. A clear understanding that Christ’s death was an actual payment of our debt to God, and that the merit of that death is made over to man when he believes, is the grand secret of inward peace. It meets every craving of conscience. It answers every accusation. It calms every fear. It is written "These things I have spoken unto you, that in Me you might have peace." "He is our peace." "Being justified by faith, we have peace with God through our Lord Jesus Christ" (John 16:33; Eph. 2:14; Rom. 5:1). We have peace through the blood of His cross: peace like a deep mine—peace like an ever–flowing stream. But "without Christ" we are without peace.

c. To be "without Christ" is to be without hope. Hope of some sort or other almost everyone thinks he possesses. Rarely indeed will you find a man who will boldly tell you that he has no hope at all about his soul. But how few there are that can give "a reason of the hope that is in them"! (1 Pet. 3:15). How few can explain it, describe it and show its foundations! How many a hope is nothing better than a vague empty feeling, which the day of sickness and the hour of death will prove to be utterly useless, impotent alike to comfort or to save.

There is but one hope that has roots, life, strength and solidity, and that is the hope which is built on the great rock of Christ’s work and office as man’s Redeemer. "Other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3:11). He that builds on this corner–stone "shall not be confounded." About this hope there is reality. It will bear looking at and handling. It will meet every enquiry. Search it through and through, and you will find no flaw whatever in it. All other hopes beside this are worthless. Like summer–dried fountains, they fail man just when his need is the sorest. They are like unsound ships, which look well so long as they lie quiet in harbor, but when the winds and the waves of ocean begin to try them, their rotten condition is discovered and they sink beneath the waters. There is no such thing as a good hope without Christ, and "without Christ" is to have "no hope" (Eph. 2:12).

d. To be "without Christ" is to be without heaven. In saying this I do not merely mean that there is no entrance into heaven, but that "without Christ" there could be no happiness in being there. A man without a Savior and Redeemer could never feel at home in heaven. He would feel that he had no lawful right or title to be there; boldness and confidence and ease of heart would be impossible. Amid pure and holy angels, under the eyes of a pure and holy God, he could not hold up his head; he would feel confounded and ashamed. It is the very essence of all true views of heaven that Christ is there.

Who are you that dreams of a heaven in which Christ has no place? Awake to know your folly. Know that in every description of heaven which the Bible contains, the presence of Christ is one essential feature. "In the midst of the throne," says St. John, "stood a Lamb as it had been slain." The very throne of heaven is called the "throne of God and of the Lamb." "The Lamb is the light of heaven, and the temple of it." The saints who dwell in heaven are to be "fed by the Lamb," and "led to living fountains of waters." The meeting of the saints in heaven is called "the marriage supper of the Lamb" (Rev. 5:6; 22:3; 21:22, 23; 7:17; 19:9). A heaven "without Christ" would not be the heaven of the Bible. To be "without Christ" is to be without heaven.

I might easily add to these things. I might tell you that to be "without Christ" is to be without life, without strength, without safety, without foundation, without a friend in heaven, without righteousness. None so badly off as those that are without Christ!

What the ark was to Noah, what the Passover lamb was to Israel in Egypt, what the manna, the smitten rock, the bronze serpent, the pillar of cloud and fire, the scapegoat, were to the tribes in the wilderness—all this the Lord Jesus is meant to be to man’s soul. None so destitute as those that are without Christ!

What the root is to the branches, what the air is to our lungs, what food and water are to our bodies, what the sun is to creation—all this and much more Christ is intended to be to us. None so helpless, none so pitiable as those that are without Christ!

I grant that if there were no such things as sickness and death, if men and women never grew old and lived on this earth forever, the subject of this message would be of no importance. But you must know that sickness, death and the grave are sad realities.

If this life were all—if there were no judgment, no heaven, no hell, no eternity—it would be mere waste of time to trouble yourself with such inquiries as this tract suggests. But you have got a conscience. You know well that there is a reckoning day beyond the grave. There is a judgment yet to come.

Surely the subject of this message is no light matter. It is not a small thing, and one that does not signify. It demands the attention of every sensible person. It lies at the very root of that all–important question, the salvation of our souls. To be "without Christ" is to be most miserable.

1. And now I ask every one who has read this message through to examine himself and find out his own precise condition. Are you without Christ?

Do not allow life to pass away without some serious thoughts and self–inquiry. You cannot always go on as you do now. A day must come when eating and drinking and sleeping and dressing and making merry and spending money will have an end. There will be a day when your place will be empty, and you will be only spoken of as one dead and gone. And where will you be then, if you have lived and died without thought about your soul, without God, and without Christ? Oh, remember, it is better a thousand times to be without money and health and friends and company and good cheer than to be without Christ!

2. If you have lived without Christ hitherto, I invite you in all affection to change your course without delay. Seek the Lord Jesus while He can be found. Call upon Him while He is near. He is sitting at God’s right hand, able to save to the uttermost everyone who comes to Him, however sinful and careless he may have been. He is sitting at God’s right hand, willing to hear the prayer of everyone who feels that his past life has been all wrong, and wants to be set right. Seek Christ, seek Christ without delay. Acquaint yourself with Him Do not be ashamed to apply to Him. Only become one of Christ’s friends this year, and you will say one day, it was the happiest year that you ever had.

3. If you have become one of Christ’s friends already, I exhort you to be a thankful man. Awake to a deeper sense of the infinite mercy of having an almighty Savior, a title to heaven, a home that is eternal, a Friend that never dies! A few more years and all our family gatherings will be over. What a comfort to think that we have in Christ something that we can never lose!

Awake to a deeper sense of the sorrowful state of those who are "without Christ." We are often reminded of the many who are without food or clothing or school or church. Let us pity them, and help them, as far as we can. But let us never forget that there are people whose state is far more pitiable. Who are they? The people "without Christ!"

Have we relatives without Christ? Let us feel for them, pray for them, speak to the King about them, strive to recommend the gospel to them. Let us leave no stone unturned in our efforts to bring them to Christ.

Have we neighbors without Christ? Let us labor in every way for their soul’s salvation. The night comes when none can work. Happy is he who lives under the abiding conviction that to be in Christ is peace, safety, and happiness; and that to be "without Christ" is to be on the brink of destruction.

Thirst Relieved

On the last and greatest day of the Feast, Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." John 7:37-38

The text which heads this message contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that one star excels another in glory. All Scripture is given by inspiration of God; but that heart must indeed be cold and dull which does not feel that some verses are peculiarly rich and full. Of such verses, this text is one.

In order to see the whole force and beauty of the text, we must remember the place, the time and the occasion when it comes in.

The place, then, was Jerusalem, the metropolis of Judaism, and the stronghold of priests and scribes, of Pharisees and Sadducees. The occasion was the Feast of Tabernacles, one of those great annual feasts when every Jew, if he could, went up to the temple, according to the law. The time was ‘the last day of the feast’, when all the ceremonies were drawing to a close, when the water drawn from the fountain of Siloam, according to traditional custom, had been solemnly poured on the altar, and nothing remained for worshipers but to return home.

At this critical moment our Lord Jesus Christ ‘stood’ forward on a prominent place and spoke to the assembled crowds. I doubt not He read their hearts. He saw them going away with aching consciences and unsatisfied minds, having got nothing from their blind teachers the Pharisees and Sadducees, and carrying away nothing but a barren recollection of pompous forms. He saw and pitied them and cried aloud, like a herald, ‘If any man thirst, let him come unto Me and drink.’ That this was all our Lord said on this memorable occasion I take leave to doubt. I suspect it is only the keynote of His address. But this, I imagine, was the first sentence that fell from His lips: ‘If any man thirst, let him come unto Me. If any one wants living, satisfying water, let him come unto Me.’

Let me remind my readers, in passing, that no prophet or apostle ever took on himself to use such language as this. ‘Come with us,’ said Moses to Hobab (Num. 10:29); ‘Come to the waters,’ says Isaiah (Isa. 55:1); ‘Behold the Lamb,’ says John the Baptist (John 1:29); ‘Believe on the Lord Jesus Christ,’ says St. Paul (Acts 16:31). But no one except Jesus of Nazareth ever said, ‘Come to me.’ That fact is very significant. He that said, ‘Come to Me,’ knew and felt when He said it that He was the eternal Son of God, the promised Messiah, the Savior of the world.

This great saying of our Lord’s brings out three main points:

1. A case supposed. Our Lord says, ‘If any man thirst.’ Bodily thirst is notoriously the most painful sensation to which the frame of mortal man is liable. Read the story of the miserable sufferer in the black hole at Calcutta. Ask anyone who has traveled over desert plains under a tropical sun. Hear what any old soldier will tell you is the chief want of the wounded on a battlefield. Remember what the crews of ships lost in mid–ocean, tossed for days in boats without water, go through. Mark the dreadful words of the rich man in the parable ‘Send Lazarus that he may dip the tip of his finger in water to cool my tongue for I am tormented in this flame’ (Luke 16:24). The testimony is unvarying. There is nothing so terrible and hard to bear as thirst.

But if bodily thirst is so painful, how much more painful is thirst of soul? Physical suffering is not the worst part of eternal punishment. It is a light thing, even in this world, compared to the suffering of the mind and inward man. To see the value of our souls and find out they are in danger of eternal ruin; to feel the burden of unforgiven sin and not to know where to turn for relief; to have a conscience sick and ill at ease and to be ignorant of the remedy; to discover that we are dying, dying daily, and yet unprepared to meet God; to have some clear view of our own guilt and wickedness, and yet to be in utter darkness about absolution; this is the highest degree of pain—the pain which drinks up soul and spirit and pierces joints and marrow! And this no doubt is the thirst of which our Lord is speaking. It is thirst after pardon, forgiveness, absolution and peace with God. It is the craving of a really awakened conscience, wanting satisfaction and not knowing where to find it, walking through dry places, and unable to get rest.

This is the thirst which the Jews felt, when Peter preached to them on the day of Pentecost. It is written that they were "pierced in their heart, and said, ‘Men and brethren, what shall we do?’" (Acts 2:37).

This is the thirst which the Philippian jailer felt, when he awoke to consciousness of his spiritual danger, and felt the earthquake making the prison reel under his feet. It is written that he ‘came trembling, and fell down before Paul and Silas, and brought them out, and said, "Sirs, what must I do to be saved?’" (Acts 16:30).

This is the thirst which many of the greatest servants of God seem to have felt, when light first broke in on their minds. Augustine seeking rest among the Manichean heretics and finding none, Luther groping after truth among monks in Erfurt Monastery, John Bunyan agonizing amid doubts and conflicts in his Elstow cottage, George Whitefield groaning under self–imposed austerities, for want of clear teaching, when an undergraduate at Oxford—all have left on record their experience. I believe they all knew what our Lord meant when He spoke of ‘thirst’.

And surely it is not too much to say that all of us ought to know something of this thirst, if not as much as Augustine, Luther, Bunyan or Whitefield. Living as we do in a dying world; knowing, as we must do, if we will confess it, that there is a world beyond the grave, and that after death comes the judgment; feeling, as we must do in our better moments, what poor, weak, unstable, defective creatures we all are, and how unfit to meet God; conscious as we must be in our inmost heart of hearts, that on our use of time depends our place in eternity, we ought to feel and to realize something like ‘thirst’, for a sense of peace with the living God. But alas, nothing proves so conclusively the fallen nature of man as the general, common want of spiritual appetite! For money, for power, for pleasure, for rank, for honor, for distinction—for all these the vast majority are now intensely thirsting. To lead forlorn hopes, to dig for gold, to storm a breach, to try to hew a way through thick–ribbed ice to the North Pole, for all these objects there is no lack of adventurers and volunteers. Fierce and unceasing is the competition for these corruptible crowns! But few indeed, by comparison, are those who thirst after eternal life. No wonder that the natural man is called in Scripture ‘dead’, and ‘sleeping’, and ‘blind’, and ‘deaf’. No wonder that he is said to need a second birth and a new creation. There is no surer symptom of mortification in the body than the loss of all feeling. There is no more painful sign of an unhealthy state of soul than an utter absence of spiritual thirst. Woe to that man of whom the Savior can say, ‘You know not that you are wretched, and miserable, and poor, and blind, and naked’ (Rev. 3:17).

But who is there among the readers of this message that feels the burden of sin, and longs for peace with God? Who is there that really feels the words of our Prayer Book confession ‘I have erred and strayed like a lost sheep, there is no health in me, I am a miserable offender’? Who is there that enters into the fullness of our communion service, and can say with truth, ‘The remembrance of my sins is grievous, and the burden of them is intolerable’? You are the man that ought to thank God. A sense of sin, guilt and poverty of soul is the first stone laid by the Holy Spirit, when He builds a spiritual temple. He convinces of sin. Light was the first thing called into being in the material creation (Gen. 1:3). Light about our own state is the first work in the new creation. Thirsting soul, I say again, you are the person that ought to thank God. The kingdom of God is near you. It is not when we begin to feel good, but when we feel bad, that we take the first step towards heaven. Who taught you that you west naked? Whence came this inward light? Who opened your eyes and made you see and feel? Know this day that flesh and blood has not revealed these things unto you, but our Father which is in heaven. Universities may confer degrees, and schools may impart knowledge of all mysteries, but they cannot make men feel sin. To realize our spiritual need, and feel true spiritual thirst, is the ABC in saving Christianity.

It is a great saying of Elihu, in the book of Job ‘God looks upon men, and if any say, "I have sinned, and perverted that which was right, and it profited me not," he will deliver his soul from death, and his life shall see the light’ (Job 33:28). Let him that knows anything of spiritual ‘thirst’ not be ashamed. Rather let him lift up his head and begin to hope. Let him pray that God would carry on the work He has begun, and make him feel more.

2. A remedy proposed. ‘If any man thirst,’ says our blessed Lord Jesus Christ, ‘let him come unto Me, and drink.’

There is a grand simplicity about this little sentence which cannot be too much admired. There is not a word in it of which the literal meaning is not plain to a child. Yet, simple as it appears, it is rich in spiritual meaning. Like the Koh–i–noor diamond, which you may carry between finger and thumb, it is of unspeakable value. It solves that mighty problem which all the philosophers of Greece and Rome could never solve ‘How can man have peace with God?’ Place it in your memory side by side with six other golden sayings of your Lord; ‘I am the bread of life: he that comes to Me shall never hunger; and he that believes on Me shall never thirst.’ ‘I am the light of the world he that follows Me shall not walk in darkness, but shall have the light of life.’ ‘I am the door, by Me, if any man enter in, he shall be saved.’ ‘I am the way, the truth, and the life no man comes unto the Father but by Me.’ ‘Come unto Me, all you that labor and are heavy laden, and I will give you rest.’ ‘Him that comes to Me I will in no wise cast out.’ Add to these six texts the one before you today. Get the whole seven by heart. Rivet them down in your mind, and never let them go. When your feet touch the cold river, on the bed of sickness and in the hour of death, you will find these seven texts above all price (John 6:35; 8:12; 10:9; 14:6; Matt. 11:28; John 6:37).

For what is the sum and substance of these simple words? It is this. Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him, as out of the rock smitten by Moses, there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need pardon, absolution, mercy, grace, peace, rest, relief, comfort and hope.

This rich provision Christ has bought for us at the price of His own precious blood. To open this wondrous fountain He suffered for sin, the just for the unjust, and bore our sins in His own body on the tree. He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him (1 Peter 2:24; 3:18; 2 Cor. 5:21). And now He is sealed and appointed to be the Reliever of all who are laboring and heavy laden, and the Giver of living water to all who thirst. It is His office to receive sinners. It is His pleasure to give them pardon, life and peace. And the words of the text are a proclamation He makes to all mankind ‘If any man thirst, let him come unto Me, and drink.’

The efficacy of a medicine depends in great measure on the manner in which it is used. The best prescription of the best physician is useless if we refuse to follow the directions which accompany it. Suffer the word of exhortation, while I offer some caution and advice about the Fountain of living water.

a. He that thirsts and wants relief must come to Christ Himself. He must not be content with coming to His church and His ordinances, or to the assemblies of His people for prayer and praise. He must not stop short even at His holy table, or rest satisfied with privately opening his heart to His ordained ministers. Oh, no! He that is content with only drinking these waters ‘shall thirst again’ (John 4:13). He must go higher, further, much further than this. He must have personal dealings with Christ Himself all else in religion is worthless without Him. The King’s palace, the attendant servants, the richly furnished house, the very banquet itself—all are nothing unless we speak with the King. His hand alone can take the burden off our backs and make us feel free. The hand of man may take the stone from the grave and show the dead; but none but Jesus can say to the dead, ‘Come forth and live’ (John 11:41–43). We must deal directly with Christ.

b. He that thirsts and wants relief from Christ must actually come to Him. It is not enough to wish and talk and mean and intend and resolve and hope. Hell, that dreadful reality, is truly said to be paved with good intentions. Thousands are yearly lost in this fashion, and perish miserably just outside the harbor. Meaning and intending they live; meaning and intending they die. Oh, no! We must ‘arise and come’! If the prodigal son had been content with saying, ‘How many hired servants of my father have bread enough and to spare, and I perish with hunger! I hope some day to return home,’ he might have remained forever among the swine. It was when he arose and came to his father that his father ran to meet him, and said, ‘Bring forth the best robe and put it on him.... Let us eat and be merry’ (Luke 15:20–23). Like him, we must not only ‘come to ourselves’ and think, but we must actually come to the High Priest, to Christ. We must come to the Physician.

c. He that thirsts and wants to come to Christ must remember that simple faith is the one thing required. By all means let him come with a penitent, broken and contrite heart; but let him not dream of resting on that for acceptance. Faith is the only hand that can carry the living water to our lips. Faith is the hinge on which all turns in the matter of our justification. It is written again and again that ‘whoever believes shall not perish, but have eternal life’ (John 3:15, 16). ‘To him that works not, but believes on Him that justifies the ungodly, his faith is counted for righteousness’ (Rom. 4:5). Happy is he that can lay hold on the principle laid down in that matchless hymn:

"Just as I am, without one plea,

Save that Your blood was shed for me,

And that You bid’st me come to You,

O Lamb of God, I come!"

How simple this remedy for thirst appears! But oh, how hard it is to persuade some people to receive it! Tell them to do some great thing, to mortify their bodies, to go on pilgrimage, to give all their goods to feed the poor and so to merit salvation, and they will try to do as they are bid. Tell them to throw overboard all idea of merit, working or doing, and to come to Christ as empty sinners, with nothing in their hands and, like Naaman, they are ready to turn away in disdain (2 Kings 5:12). Human nature is always the same in every age. There are still some people just like the Jews, and some like the Greeks. To the Jews, Christ crucified is still a stumbling–block, and to the Greeks foolishness. Their succession, at any rate, has never ceased! Never did our Lord say a truer word than that which He spoke to the proud scribes in the Sanhedrin ‘You will not come unto Me that you might have life’ (John 5:40).

But, simple as this remedy for thirst appears, it is the only cure for man’s spiritual disease, and the only bridge from earth to heaven. Kings and their subjects, preachers and hearers, masters and servants, high and low, rich and poor, learned and unlearned, all must alike drink of this water of life, and drink in the same way. For eighteen centuries men have labored to find some other medicine for weary consciences, but they have labored in vain. Thousands, after blistering their hands, and growing gray in hewing out ‘broken cisterns which can hold no water’ (Jer. 2:13), have been obliged to come back at last to the old Fountain, and have confessed in their latest moments that here, in Christ alone, is true peace.

And simple as the old remedy for thirst may appear, it is the root of the inward life of all God’s greatest servants in all ages. What have the saints and martyrs been in every era of church history, but men who came to Christ daily by faith and found ‘His flesh meat indeed, and His blood drink indeed’? (John 6:55). What have they all been but men who lived the life of faith in the Son of God, and drank daily out of the fullness there is in Him? (Gal. 2:20). Here, at all events, the truest and best Christians, who have made a mark on the world, have been of one mind. Holy fathers and Reformers, holy Anglican divines and Puritans, holy Episcopalians and Nonconformists, have all in their best moments borne uniform testimony to the value of the Fountain of life. Separated and contentious as they may sometimes have been in their lives, in their deaths they have not been divided. In their last struggle with the king of terrors they have simply clung to the cross of Christ, and gloried in nothing but the ‘precious blood,’ and the Fountain open for all sin and uncleanness.

How thankful we ought to be that we live in a land where the great remedy for spiritual thirst is known, in a land of open Bibles, preached gospel, and abundant means of grace, in a land where the efficacy of Christ’s sacrifice is still proclaimed, with more or less fullness, in twenty thousand pulpits every Sunday! We do not realize the value of our privileges. The very familiarity of the manna makes us think little of it, just as Israel loathed ‘the light bread’ in the wilderness (Num. 21:5). But turn to the pages of a heathen philosopher like the incomparable Plato, and see how he groped after light like one blindfolded, and wearied himself to find the door. The humblest peasant who grasps the four comfortable words, of our beautiful communion service, in the Prayer Book, knows more of the way of peace with God than the Athenian sage. Turn to the accounts which trustworthy travelers and missionaries give of the state of the heathen who have never heard the gospel. Read of the human sacrifices in Africa, and the ghastly self–imposed tortures of the devotees of Hindostan, and remember they are all the result of an unquenched thirst and a blind and unsatisfied desire to get near to God. And then learn to be thankful that your lot is cast in a land like your own. Alas, I fear God has a controversy with us for our unthankfulness!

3. A promise held out. ‘He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water.’

The subject of Scripture promises is a vast and most interesting one. I doubt whether it receives the attention which it deserves in the present day. Clarke’s Scripture Promises is an old book which is far less studied now, I suspect, than it was in the days of our fathers. Few Christians realize the number and length and breadth and depth and height and variety of the precious ‘shalls’ and ‘wills’ laid up in the Bible for the special benefit and encouragement of all who will use them.

Yet promise lies at the bottom of nearly all the transactions of man with man in the affairs of this life. The vast majority of Adam’s children in every civilized country are acting every day on the faith of promises. The laborer on the land works hard from Monday morning to Saturday night, because he believes that at the end of the week he shall receive his promised wages. The soldier enlists in the army, and the sailor enters his name on the ship’s books in the navy, in the full confidence that those under whom they serve will at some future time give them their promised pay. The humblest maidservant in a family works on from day to day at her appointed duties, in the belief that her mistress will give her the promised wages. In the business of great cities, among merchants and bankers and tradesmen, nothing could be done without incessant faith in promises. Every man of sense knows that cheques and bills and promissory notes are the only means by which the immense majority of mercantile affairs can possibly be carried on. Men of business are compelled to act by faith and not by sight. They believe promises, and expect to be believed themselves. In fact, promises, and faith in promises, and actions springing from faith in promises, are the backbone of nine–tenths of all the dealings of man with his fellow men throughout Christendom.

Now promises, in like manner, in the religion of the Bible, are one grand means by which God is pleased to approach the soul of man. The careful student of Scripture cannot fail to observe that God is continually holding out inducements to man to listen to Him, obey Him and serve Him; and undertaking to do great things, if man will only attend and believe. In short, as Peter says, ‘There are given to us exceeding great and precious promises’ (2 Peter 1:4). He, who has mercifully caused all Holy Scripture to be written for our learning, has shown His perfect knowledge of human nature by spreading over the book a perfect wealth of promises, suitable to every kind of experience and every condition of life. He seems to say, ‘Would you know what I undertake to do for you? Do you want to hear My terms? Take up the Bible and read.’

But there is one grand difference between the promises of Adam’s children and the promises of God, which ought never to be forgotten. The promises of man are not sure to be fulfilled. With the best wishes and intentions, he cannot always keep his word. Disease and death may step in like an armed man, and take away from this world him that promises. War or pestilence or famine or failure of crops or hurricanes may strip him of his property, and make it impossible for him to fulfill his engagements. The promises of God, on the contrary, are certain to be kept. He is almighty; nothing can prevent His doing what He has said. He never changes; He is always ‘of one mind,’ and with Him there is ‘no variableness or shadow of turning’ (Job 23:13; James 1:17). He will always keep His word. There is one thing which, as a little girl once told her teacher, to her surprise, God cannot do ‘It is impossible for God to lie’ (Heb. 6:18). The most unlikely and improbable things, when God has once said He will do them, have always come to pass. The destruction of the old world by a flood, and the preservation of Noah in the ark, the birth of Isaac, the deliverance of Israel from Egypt, the raising of David to the throne of Saul, the miraculous birth of Christ, the resurrection of Christ, the scattering of the Jews all over the earth, and their continued preservation as a distinct people—who could imagine events more unlikely and improbable than these? Yet God said they should be, and in due time they all came to pass. In truth, with God it is just as easy to do a thing as to say it. Whatever He promises, He is certain to perform.

Concerning the variety and riches of Scripture promises, far more might be said than it is possible to say in a short message like this. Their name is legion. The subject is almost inexhaustible. There is hardly a step in man’s life, from childhood to old age, hardly any position in which man can be placed, for which the Bible has not held out encouragement to everyone who desires to do right in the sight of God. There are ‘shalls’ and ‘wills’ in God’s treasury for every condition.

There are an abundance of promises supplied by God in the Word, revealing of His character, especially His infinite mercy and compassion. There are promises regarding His willingness to forgive, pardon and absolve the chief of sinners; there are encouragements to pray and hear the gospel and draw near to the throne of grace; there are promises that he will give strength for duty, comfort in trouble, guidance in perplexity, help in sickness, consolation in death, support under bereavement, happiness beyond the grave, reward in glory. His promises are so abundant that we fail to even conceive of them.

The promise of our Lord Jesus Christ, which heads this message, is somewhat peculiar. It is singularly rich in encouragement to all who feel spiritual thirst and come to Him for relief, and therefore it deserves peculiar attention. Most of our Lord’s promises refer specially to the benefit of the person to whom they are addressed. The promise before us takes a far wider range: it seems to refer to many others beside those to whom He spoke. For what says He? ‘He that believes on Me, as the Scripture has said’ (and everywhere teaches), ‘out of his belly shall flow rivers of living water.’ But this spoke He of the Spirit, which those who believe on Him should receive. Figurative undoubtedly are these words, figurative, like the earlier words of the sentence, figurative, like ‘thirst’ and ‘drinking’. But all the figures of Scripture contain great truth; and what the figure before us was meant to convey I will now try to show.

1. I believe our Lord meant that he who comes to Him by faith shall receive an abundant supply of everything that he can desire for the relief of his own soul’s wants. The Spirit shall convey to him such an abiding sense of pardon, peace and hope, that it shall be in his inward man like a well–spring, never dry. He shall feel so satisfied with ‘the things of Christ,’ which the Spirit shall show Him (John 16:15), that he shall rest from spiritual anxiety about death, judgment and eternity. He may have his seasons of darkness and doubt, through his own infirmities or the temptations of the devil. But, speaking generally, when he has once come to Christ by faith, he shall find in his heart of hearts an unfailing fountain of consolation. This, let us understand, is the first thing which the promise before us contains. ‘Only come to Me, poor anxious soul,’ our Lord seems to say, ‘only come to Me, and your spiritual anxiety shall be relieved. I will place in your heart, by the power of the Holy Spirit, such a sense of pardon and peace, through My atonement and intercession, that you shall never completely thirst again. You may have your doubts and fears and conflicts while you are in the body. But once having come to Me, and taken Me for your Savior, you shall never feel yourself entirely hopeless. The condition of your inward man shall be so thoroughly changed, that you shall feel as if there was within you an ever–flowing spring of water.’

What shall we say to these things? I declare my own belief, that whenever a man or woman really comes to Christ by faith, he finds this promise fulfilled. He may possibly be weak in grace, and have many misgivings about his own condition. He may possibly not dare to say that he is converted, justified, sanctified and meet for the inheritance of the saints in light. But, for all that, I am bold to say, the humblest and feeblest believer in Christ has got something within him which he would not part with, though he may not yet fully understand it. And what is that ‘something’? It is just that ‘river of living water,’ which begins to run in the heart of every child of Adam as soon as he comes to Christ and drinks. In this sense I believe this wonderful promise of Christ is always fulfilled.

2. But is this all that is contained in the promise which heads this message? By no means. There yet remains much behind. There is more to follow. I believe our Lord meant us to understand that he who comes to Him by faith shall not only have an abundant supply of everything which he needs for his own soul, but shall also become a source of blessing to the souls of others. The Spirit who dwells in him shall make him a fountain of good to his fellow men, so that at the last day there shall be found to have flowed from him ‘rivers of living water.’

This is a most important part of our Lord’s promise, and opens up a subject which is seldom realized and grasped by many Christians. But it is one of deep interest, and deserves far more attention than it receives. I believe it to be a truth of God. I believe that just as ‘no man lives unto himself’ (Rom. 14:7), so also no man is converted only for himself and that the conversion of one man or woman always leads on, in God’s wonderful providence, to the conversion of others. I do not say for a moment that all believers know it. I think it far more likely that many live and die in the faith, who are not aware that they have done good to any soul. But I believe the resurrection morning and the judgment day, when the secret history of all Christians is revealed, will prove that the full meaning of the promise before us has never failed. I doubt if there will be a believer who will not have been to someone or other a ‘river of living water,’ a channel through whom the Spirit has conveyed saving grace. Even the penitent thief, short as his time was after he repented, has been a source of blessing to thousands of souls!

a. Some believers are rivers of living water while they live. Their words, their conversation, their preaching, their teaching, are all means by which the water of life has flowed into the hearts of their fellow men. Such, for example, were the apostles, who wrote no Epistles, and only preached the Word. Such were Luther and Whitefield and Wesley and Berridge and Rowlands and thousands of others, of whom I cannot now speak particularly.

b. Some believers are rivers of living water when they die. Their courage in facing the king of terrors, their boldness in the most painful sufferings, their unswerving faithfulness to Christ’s truth even at the stake, their manifest peace on the edge of the grave—all this has set thousands thinking, and led hundreds to repent and believe. Such, for example, were the primitive martyrs, whom the Roman Emperors persecuted. Such were John Huss and Jerome of Prague. Such were Cranmer, Ridley, Latimer, Hooper and the noble army of Marian martyrs. The work that they did at their deaths, like Samson, was far greater then the work done in their lives.

c. Some believers are rivers of living water long after they die. They do good by their books and writings in every part of the world, long after the hands which held the pen are mouldering in the dust. Such men were Bunyan and Baxter and Owen and George Herbert and Robert MCCHEYNE. These blessed servants of God do more good probably by their books at this moment than they did by their tongues when they were alive. Being dead they yet speak (Heb. 11:4).

d. Finally, there are some believers who are rivers of living water by the beauty of their daily conduct and behavior. There are many quiet, gentle, consistent Christians, who make no show and no noise in the world, and yet insensibly exercise a deep influence for good on all around them. They ‘win without the Word’ (1 Peter 3:1). Their love, their kindness, their sweet temper, their patience, their unselfishness, tell silently on a wide circle, and sow seeds of thought and self–inquiry in many minds. It was a fine testimony of an old lady who died in great peace, saying that under God she owed her salvation to Mr. Whitefield

‘It was not any sermon that he preached; it was not anything that he ever said to me. It was the beautiful consistency and kindness of his daily life, in the house where he was staying, when I was a little girl. I said to myself, "If I ever have any religion, Mr. Whitefield’s God shall be my God."’

Let us all lay hold on this view of our Lord’s promise, and never forget it. Do not think for a moment that your own soul is the only soul that will be saved, if you come to Christ by faith and follow Him. Think of the blessedness of being a river of living water to others. Who can tell that you may not be the means of bringing many others to Christ? Live and act and speak and pray and work keeping this continually in view. I knew a family, consisting of a father, mother and ten children, in which true religion began with one of the daughters, and when it began she stood alone, and all the rest of the family were in the world. And yet, before she died, she saw both her parents and all her brothers and sisters converted to God, and all this, humanly speaking, began from her influence! Surely, in the face of this, we need not doubt that a believer may be to others a river of living water. Conversions may not be in your time, and you may die without seeing them. But never doubt that conversion generally leads to conversions, and that few go to heaven alone. When Grimshaw of Haworth, the apostle of the north, died, he left his son graceless and godless. Afterwards the son was converted, never having forgotten his father’s advice and example. And his last words were, ‘What will my old father say when he sees me in heaven?’ Let us take courage and hope on, believing Christ’s promise.

1. And now, before I close this message, let me ask you a plain question. Do you know anything of spiritual thirst? Have you ever felt anything of genuine deep concern about your soul? I fear that many know nothing about it. I have learned, by the painful experience of the third of a century, that people may go on for years attending God’s house, and yet never feel their sins, or desire to be saved. The cares of this world, the love of pleasure, the ‘lust of other things’ choke the good seed every Sunday, and make it unfruitful. They come to church with hearts as cold as the stone pavement on which they walk. They go away as thoughtless and unmoved as the old marble busts which look down on them from the monuments on the walls. Well, it may be so; but I do not yet despair of anyone, so long as he is alive. That grand old bell in Paul’s Cathedral, London, which has struck the hours for so many years, is seldom heard by many during the business hours of the day. The roar and din of traffic in the streets have a strange power to deaden its sound, and prevent men hearing it. But when the daily work is over, and desks are locked, and doors are closed, and books are put away, and quiet reigns in the great city, the case is altered. As the old bell at night strikes eleven and twelve and one and two and three, thousands hear it who never heard it during the day. And so I hope it will be with many a one in the matter of his soul. Now, in the plenitude of health and strength, in the hurry and whirl of business, I fear the voice of your conscience is often stifled, and you cannot hear it. But the day may come when the great bell of conscience will make itself heard, whether you like it or not. The time may come when, laid aside in quietness, and obliged by illness to sit still, you may be forced to look within, and consider your soul’s concerns. And then, when the great bell of awakened conscience is sounding in your ears, I trust that many a man who reads this message may hear the voice of God and repent, may learn to thirst, and learn to come to Christ for relief. Yes, I pray God you may yet be taught to fed before it be too late!

2. But do you feel anything at this very moment? Is your conscience awake and working? Are you sensible of spiritual thirst, and longing for relief? Then hear the invitation which I bring you in my Master’s name this day: ‘If any man,’ no matter who he may be, if any man, high or low, rich or poor, learned or unlearned, ‘if any man thirst, let him come to Christ and drink.’ Hear and accept that invitation without delay. Wait for nothing. Wait for nobody. Who can tell that you may not wait for ‘a convenient season’ until it be too late? The hand of a living Redeemer is now held out from heaven; but it may be withdrawn. The fountain is open now; but it may soon be closed forever. ‘If any man thirst, let him come and drink’ without delay. Though you have been a great sinner, and have resisted warnings, counsel and sermons yet come. Though you have sinned against light and knowledge, against a father’s advice and a mother’s tears, though you have lived for years without a Sabbath and without prayer, yet come. Say not that you know not how to come, that you do not understand what it is to believe, that you must wait for more light. Will a tired man say that he is too tired to lie down, or a drowning man, that he knows not how to lay hold on the hand stretched out to help him, or the shipwrecked sailor, with a lifeboat alongside the stranded hulk, that he knows not how to jump in? Oh, cast away these vain excuses! Arise, and come! The door is not shut. The fountain is not yet closed. The Lord Jesus invites you. It is enough that you feel thirsting, and desire to be saved Come: come to Christ without delay. Who ever came to the fountain for sin and found it dry? Who ever went unsatisfied away?

3. But have you come to Christ already, and found relief? Then come nearer, nearer still. The closer your communion with Christ, the more comfort you will feel. The more you daily live by the side of the fountain the more you shall feel in yourself ‘a well of water springing up into everlasting life’ (John 4:14). You shall not only be blessed yourself, but be a source of blessing to others.

In this evil world you may not perhaps feel all the sensible comfort you could desire. But remember you cannot have two heavens. Perfect happiness is yet to come. The devil is not yet bound. There is a good time coming for all who feel their sins and come to Christ, and commit their thirsting souls to His keeping. When He comes again they will be completely satisfied. They will remember all the way by which they were led, and see the need–be of everything that befell them. Above all, they will wonder that they could ever live so long without Christ, and hesitate about coming to Him.

There is a pass in Scotland called Glencroe, which supplies a beautiful illustration of what heaven will be to the souls who come to Christ. The road through Glencroe carries the traveler up a long and steep ascent, with many a little turn and winding in its course. But when the top of the pass is reached, a stone is seen by the wayside with these simple words inscribed upon it: ‘Rest, and be thankful.’ Those words describe the feelings with which every thirsting one who comes to Christ will enter heaven. The summit of the narrow way will at length be ours. We shall cease from our weary journeyings, and sit in the kingdom of God. We shall look back on all the way of our lives with thankfulness, and see the perfect wisdom of every step in the steep ascent by which we were led. We shall forget the toil of the upward journey in the glorious rest. Here, in this world, our sense of rest in Christ at best is feeble and partial: we hardly seem at times to taste fully the living water. But when that which is perfect is come, then that which is imperfect shall be done away. When we awake up after His likeness we shall be satisfied (Ps. 17:15). We shall drink out of the river of His pleasures and thirst no more!

Unsearchable Riches

"Unto me, who am less thaw the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." (Eph. 3:8).

If we heard that sentence read for the first time, I think we should all feel it was a very remarkable one, even though we did not know by whom it was written. It is remarkable on account of the bold and striking figures of speech which it contains. "Less than the least of all saints;" "unsearchable riches of Christ;" these are indeed "thoughts that breathe and words that burn."

But the sentence is doubly remarkable when we consider the man who wrote it. The writer was none other than the great apostle of the Gentiles, Paul, the leader of that noble little Jewish army, which went forth from Palestine eighteen centuries ago, and turned the world upside down, that good soldier of Christ who left a deeper mark on mankind than any born of woman, except his sinless Master—a mark which abides to this very day. Surely such a sentence from the pen of such a man demands peculiar attention.

1. Let us notice what Paul says of himself. "Unto me, who am less thaw the least of all saints."

The language he uses is singularly strong. The founder of famous Churches, the writer of fourteen inspired Epistles, the man who was "not behind the very chief apostles," "in labors more abundant, in stripes above measure, in prisons more frequent, in deaths often,"—the man who "spent and was spent," for souls, and "counted all things but loss for Christ," the man who could truly say, "To me to live is Christ, and to die is gain,"—what do we find him saying of himself? He employs an emphatic comparative and superlative. He says, "I am less than the least of all saints." What a poor creature is the least saint! Yet Paul says, "I am less than that man."

Such language as this, I suspect, is almost unintelligible to many who profess and call themselves Christians. Ignorant alike of the Bible and their own hearts, they cannot understand what a saint means when he speaks so humbly of himself and his attainments. "It is a mere fashion of speaking," they will tell you, "it can only mean what Paul used to be, when he was a novice, and first began to serve Christ." So true it is that "the natural man receives not the things of the Spirit of God" (1 Cor. 2:14). The prayers, the praises, the conflicts, the fears, the hopes, the joys, the sorrows of the true Christian, the whole experience of the seventh of Romans—all, all are "foolishness" to the man of the world. Just as the blind man is no judge of a Reynolds or a Gainsborough, and the deaf cannot appreciate Handel’s Messiah, so the unconverted man cannot fully understand an apostle’s lowly estimate of himself.

But we may rest assured that what Paul wrote with his pen, he really felt in his heart. The language of our text does not stand alone. It is even exceeded in other places. To the Philippians he says, "I have not attained, nor am I already perfect: I follow after." To the Corinthians he says, "I am the least of the apostles, which am not meet to be called an apostle." To Timothy he says, "I am chief of sinners." To the Romans he cries, "Wretched man that I am! Who shall deliver me from the body of this death?" (Phil. 3:12;1 Cor. 15:9;1 Tim. 1:15;Rom. 7:24.) The plain truth is that Paul saw in his own heart of hearts far more defects and infirmities than he saw in anyone else. The eyes of his understanding were so fully opened by the Holy Spirit of God, that he detected a hundred things wrong in himself, which the dull eyes of other men never observed at all. In short, possessing great spiritual light, he had great insight into his own natural corruption, and was clothed from head to foot with humility (1 Peter 5:5).

Now let us clearly understand that humility like Paul’s was not a peculiar characteristic of the great apostle of the Gentiles. On the contrary, it is one leading mark of all the most eminent saints of God in every age. The more real grace men have in their hearts, the deeper is their sense of sin. The more light the Holy Spirit pours into their souls, the more do they discern their own infirmities, defilements and darkness. The dead soul feels and sees nothing; with life comes clear vision, a tender conscience and spiritual sensibility. Observe what lowly expressions Abraham and Jacob and Job and David and John the Baptist used about themselves. Study the biographies of modern saints like Bradford and Hooker and George Herbert and Beveridge and Baxter and McCheyne. Mark how one common feature of character belongs to them all—a very deep sense of sin.

Superficial and shallow professors in the warmth of their first love may talk, if they will, of "perfection." The great saints, in every era of church history, from Paul down to this day, have always been "clothed with humility."

He that desires to be saved, among the readers of this message, let him know this day that the first steps towards heaven are a deep sense of sin and a lowly estimate of ourselves. Let him cast away that weak and silly tradition that the beginning of religion is to feel ourselves ‘good.’ Let him rather grasp that grand scriptural principle, that we must begin by feeling ‘bad’ and that, until we really feel ‘bad’ we know nothing of true goodness or saving Christianity. Happy is he who has learned to draw near to God with the prayer of the tax-collector "God be merciful to me a sinner" (Luke 18:13).

Let us all seek humility. No grace suits man so well. What are we that we should be proud? Of all creatures born into the world none is so dependent as the child of Adam. Physically looked at, what body requires such care and attention, and is such a daily debtor to half creation for food and clothing, as the body of man? Mentally looked at, how little do the wisest men know (and they are but few), and how ignorant the vast majority of mankind are, and what misery do they create by their own folly! "We are but of yesterday" says the book of Job, "and know nothing" (Job 8:9). Surely there is no created being on earth or in heaven that ought to be so humble as man.

Let us seek humility. There is no grace which so befits an English churchman. Our matchless Prayer Book, from first to last, puts the humblest language into the mouths of all who use it. The sentences at the beginning of morning and evening prayer, the General Confession, the Litany, the Communion service—all, all are replete with lowly-minded and self–abasing expressions. All, with one harmonious voice, supply Church of England worshipers with clear teaching about our right position in the sight of God.

Let us all seek more humility, if we know anything of it now. The more we have of it, the more Christ–like we shall be. It is written of our blessed Master (though in Him there was no sin) that "being in the form of God He thought it not robbery to be equal with God but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Phil. 2:6–8). And let us remember the words which precede that passage "Let this mind be in you which was also in Christ Jesus." Depend on it, the nearer men draw to heaven, the more humble do they become. In the hour of death, with one foot in the grave, with something of the light of heaven shining down upon them, hundreds of great saints and church dignitaries—such men as Selden, Bishop Butler, Archbishop Longley—have left on record their confession, that never until that hour did they see their sins so clearly, and feel so deeply their debt to mercy and grace. Heaven alone, I suppose, will fully teach us how humble we ought to be. Then only, when we stand within the veil, and look back on all the way of life by which we were led, then only shall we completely understand the need and beauty of humility. Strong language like Paul’s will not appear to us too strong in that day. No, indeed! We shall cast our crowns before the throne, and realize what a great divine meant, when he said, "The anthem in heaven will be, What has God wrought!"

2. Let us notice what Paul says of his ministerial office.

There is a grand simplicity in the apostle’s words about this subject. He says, "Grace is given unto me that I should preach." The meaning of the sentence is plain: "To me is granted the privilege of being a messenger of good news. I have been commissioned to be a herald of glad tidings." Of course we cannot doubt that Paul’s conception of the minister’s office included the administration of the sacraments, and the doing all other things needful for the edifying of the body of Christ. But here, as in other places, it is evident that the leading idea continually before his mind was, that the chief business of a minister of the New Testament is to be a preacher, an evangelist, God’s ambassador, God’s messenger and the proclaimer of God’s good news to a fallen world. He says in another place, "Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:17).

I fail to see that Paul ever supports the favorite theory, that there was intended to be a sacerdotal ministry, a sacrificing priesthood in the church of Christ. There is not a word in the Acts or in his Epistles to the churches to warrant such a notion. It is nowhere written "God has set some in the church, first apostles, then priests," (1 Cor. 12:28). There is a conspicuous absence of the theory in the Pastoral Epistles to Timothy and Titus, where, if anywhere, we might have expected to find it. On the contrary, in these very Epistles, we read such expressions as these "God has manifested His Word through preaching;" "I am appointed a preacher." "I am ordained a preacher." "That by me the preaching might be fully known," (Titus 1:3;2 Tim. 1:11;1 Tim. 2:7; 2 Tim. 4:17). And, to crown all, one of his last injunctions to his friend Timothy, when he leaves him in charge of an organized church, is this pithy sentence "Preach the Word," (2 Tim. 4:2). In short, I believe Paul would have us understand that, however various the works for which the Christian minister is set apart, his first, foremost and principal work is to be the preacher and proclaimer of God’s Word.

But, while we refuse to allow that a sacrificing priesthood has any warrant of Scripture, let us beware in these days that we do not rush into the extreme of undervaluing the office which the minister of Christ holds. There is some danger in this direction. Let us grasp firmly certain fixed principles about the Christian ministry and, however strong our dislike of priesthood and aversion to Romanism, let nothing tempt us to let these principles slip out of our hands. Surely there is solid middle ground between a groveling idolatry of sacerdotalism on one hand, and a disorderly anarchy on the other. Surely it does not follow, because we will not be papists in this matter of the ministry, that we must needs be Quakers or Plymouth Brethren.

This, at any rate, was not the mind of Paul.

a. Let us settle it firmly in our minds that the ministerial office is a scriptural institution. I need not weary you with quotations to prove this point. I will simply advise you to read the Epistles to Timothy and Titus and judge for yourselves. If these Epistles do not authorize a ministry, there is, to my mind, no meaning in words. Take a jury of the first twelve intelligent, honest, unselfish, unprejudiced men you can find, and set them down with a New Testament to examine this question by themselves "Is the Christian ministry a scriptural thing or not?" I have no doubt what their verdict would be.

b. Let us settle it in our minds that the ministerial office is a most wise and useful provision of God. It secures the regular maintenance of all Christ’s ordinances and means of grace. It provides an undying machinery for promoting the awakening of sinners and the edification of saints. All experience proves that everybody’s business soon becomes nobody’s business; and if this is true in other matters, it is no less true in the matter of religion. Our God is a God of order, and a God who works by means, and we have no right to expect His cause to be kept up by constant miraculous interpositions, while His servants stand idle. For the uninterrupted preaching of the Word and administration of the sacraments, no better plan can be devised than the appointment of a regular order of men who shall give themselves wholly to Christ’s business.

c. Let us settle it firmly in our minds that the ministerial office is an honorable privilege. It is an honor to be the ambassador of a king the very person of such an officer of state is respected, and called legally sacred. It is an honor to bear the tidings of a victory such as Trafalgar and Waterloo before the invention of telegraphs it was a highly coveted distinction. But how much greater honor is it to be the ambassador of the King of kings, and to proclaim the good news of the conquest achieved on Calvary! To serve directly such a Master, to carry such a message, to know that the results of our work, if God shall bless it, are eternal, this is indeed a privilege. Other laborers may work for a corruptible crown, but the minister of Christ for an incorruptible. Never is a land in worse condition than when the ministers of religion have caused their office to be ridiculed and despised. It is a tremendous word in Malachi: "I have made you contemptible and base before all the people, according as you have not kept my ways." (Mal. 2:9). But, whether men will hear or forbear, the office of a faithful ambassador is honorable. It was a fine saying of an old missionary on his deathbed, who died at the age of ninety–six: "The very best thing that a man can do is to preach the gospel."

Let me leave this branch of my subject with an earnest request that all who pray will never forget to make supplications and prayers and intercession for the ministers of Christ, that there never may be wanting a due supply of them at home and in the mission field, that they may be kept sound in the faith and holy in their lives, and that they may take heed to themselves as well as to the doctrine (1 Tim. 4:16).

Oh, remember that while our office is honorable, useful and scriptural, it is also one of deep and painful responsibility! We watch for souls as those who must give account at the judgment day (Heb. 13:17). If souls are lost through our unfaithfulness, their blood will be required at our hands. If we had only to read services and administer sacraments, to wear a peculiar dress and go through a round of ceremonies and bodily exercise and gestures and postures, our position would be comparatively light. But this is not all. We have got to deliver our Master’s message, to keep back nothing that is profitable, to declare all the counsel of God. If we tell our congregations less than the truth or more than the truth, we may ruin for ever immortal souls. Life and death are in the power of the preacher’s tongue. "Woe is unto us if we preach not the gospel!" (1 Cor. 9:16.)

Once more I say, pray for us. Who is sufficient for these things? Remember the old saying of the fathers: "None are in more spiritual danger than ministers." It is easy to criticize and find fault with us. We have a treasure in earthen vessels. We are men of like passions with yourselves, and not infallible. Pray for us in these trying, tempting, controversial days, that our church may never lack bishops, priests and deacons who are sound in the faith, bold as lions, "wise as serpents, and yet harmless as doves." (Matt. 10:16). The very man who said, "Grace is given me to preach," is the same man who said, in another place, "Pray for us, that the Word of the Lord may have free course, and be glorified . . . and that we may be delivered from unreasonable and wicked men for all men have not faith." (2 Thess. 3:1, 2).

3. Lastly, let us now notice what Paul says of the great subject of his preaching. He calls it "the unsearchable riches of Christ."

That the converted man of Tarsus should preach "Christ" is no more than we might expect from his antecedents. Having found peace through the blood of the cross himself, we may be sure he would always tell the story of the cross to others. He never wasted precious time in exalting a mere rootless morality, in descanting on vague abstractions and empty platitudes–such as "the true," and "the noble," and "the earnest," and the "beautiful," and "the germs of goodness in human nature" and the like. He always went to the root of the matter, and showed men their great family disease, their desperate state as sinners, and the great Physician needed by a sin-sick world.

That he should preach Christ among "the Gentiles," again is in keeping with all we know of his line of action in all places and among all people. Wherever he traveled and stood up to preach—at Antioch, at Lystra, at Philippi, at Athens, at Corinth, at Ephesus, among Greeks or Romans, among learned or unlearned, among Stoics and Epicureans, before rich or poor, barbarians, Scythians, bond, or free—Jesus and His vicarious death, Jesus and His resurrection, was the keynote of his sermons. Varying his mode of address according to his audience, as he wisely did, the pith and heart of his preaching was Christ crucified.

But in the text before us, you will observe, he uses a very peculiar expression, an expression which unquestionably stands alone in his writings: "the unsearchable riches of Christ." It is the strong burning language of one who always remembered his debt to Christ’s mercy and grace, and loved to show how intensely he felt it by his words. Paul was not a man to act or speak by halves. He never forgot the road to Damascus, the house of Judas in the street called Straight, the visit of good Ananias, the scales falling from his eyes and his own marvelous passage from death to life. These things are always fresh and green before his mind, and so he is not content to say, "Grace is given me to preach Christ." No, he amplifies his subject. He calls it "the unsearchable riches of Christ."

But what did the apostle mean when he spoke of "unsearchable riches"? This is a hard question to answer. No doubt he saw in Christ such a boundless provision for all the wants of man’s soul that he knew no other phrase to convey his meaning. From whatever standpoint he beheld Jesus, he saw in Him far more than mind could conceive, or tongue could tell. What he precisely intended must necessarily be a matter of conjecture. But it may be useful to set down in detail some of the things which most probably were in his mind. It may, it must, it ought to be useful. For after all, let us remember, these riches of Christ are riches which you and I need in England just as much as Paul and, best of all, these riches are treasured up in Christ for you and me as much as they were eighteen hundred years ago. They are still there. They are still offered freely to all who are willing to have them. They are still the property of everyone who repents and believes. Let us glance briefly at some of them.

a. Set down, first and foremost, in your minds that there are unsearchable riches in Christ’s person. That miraculous union of perfect Man and perfect God in our Lord Jesus Christ is a great mystery, no doubt, which we have no line to fathom. It is a high thing; and we cannot attain to it. But, mysterious as that union may be, it is a mine of comfort and consolation to all who can rightly regard it. Infinite power and infinite sympathy are met together and combined in our Savior. If He had been only Man, He could not have saved us. If He had been only God(I speak with reverence), He could not have been "touched with the feeling of our infirmities," nor "suffered Himself being tempted." (Heb. 4:15; 2:18). As God, He is mighty to save; as Man, He is exactly suited to be our Head, Representative and Friend. Let those who never think deeply, taunt us, if they will, with squabbling about creeds and dogmatic theology. But let thoughtful Christians never be ashamed to believe and hold fast the neglected doctrine of the Incarnation, and the union of two natures in our Savior. It is a rich and precious truth that our Lord Jesus Christ is both "God and Man."

b. Set down, next, in your minds that there are unsearchable riches in the work which Christ accomplished for us, when He lived on earth, died and rose again. Truly and indeed, He finished the work which His Father gave Him to do (John 17:4)—the work of atonement for sin, the work of reconciliation, the work of redemption, the work of satisfaction, the work of substitution as "the just for the unjust." It pleases some men, I know, to call these short phrases "man–made theological terms, human dogmas," and the like. But they will find it hard to prove that each of these much–abused phrases does not honestly contain the substance of plain texts of Scripture, which, for convenience sake, like the word "Trinity," divines have packed into a single word. And each phrase is very rich.

c. Set down, next, in your minds that there are unsearchable riches in the offices which Christ at this moment fills, as He lives for us at the right hand of God. He is at once our Mediator, our Advocate, our Priest, our Intercessor, our Shepherd, our Bishop, our Physician, our Captain, our King, our Master, our Head, our Forerunner, our Elder Brother, the Bridegroom of our souls. No doubt these offices are worthless to those who know nothing of vital religion. But to those who live the life of faith, and seek first the kingdom of God, each office is precious as gold.

d. Set down, next, in your minds that there are unsearchable riches in the names and titles which are applied to Christ in the Scriptures. Their number is very great, every careful Bible reader knows, and I cannot of course pretend to do more than select a few of them. Think for a moment of such titles as the Lamb of God, the Bread of life, the Fountain of living waters, the Light of the world, the Door, the Way, the Vine, the Rock, the Corner–stone, the Christian’s Robe, the Christian’s Altar. Think of all these names, I say, and consider how much they contain. To the careless, worldly man they are mere "words," and nothing more; but to the true Christian each title, if beaten out and developed, will be found to have within its bosom a wealth of blessed truth.

e. Set down, lastly, in your minds that there are unsearchable riches in the characteristic qualities, attributes, dispositions and intentions of Christ’s mind towards man, as we find them revealed in the New Testament. In Him there are riches of mercy, love and compassion for sinners; riches of power to cleanse, pardon, forgive, and to save to the uttermost; riches of willingness to receive all who come to Him repenting and believing; riches of ability to change by His Spirit the hardest hearts and worst characters; riches of tender patience to bear with the weakest believer; riches of strength to help His people to the end, notwithstanding every foe without and within; riches of sympathy for all who are cast down and bring their troubles to Him and, last but not least, riches of glory to reward, when He comes again to raise the dead and gather His people to be with Him in His kingdom. Who can estimate these riches? The children of this world may regard them with indifference, or turn away from them with disdain; but those who feel the value of their souls know better. They will say with one voice, "There are no riches like those which are laid up in Christ for His people."

For, best of all, these riches are unsearchable. They are a mine which, however long it may be worked, is never exhausted. They are a fountain which, however many draw its waters, never runs dry. The sun in heaven above us has been shining for six thousand years, and giving light and life and warmth and fertility to the whole surface of the globe. There is not a tree or a flower in Europe, Asia, Africa or America which is not a debtor to the sun. And still the sun shines on for generation after generation, and season after season, rising and setting with unbroken regularity, giving to all, taking from none, and to all ordinary eyes the same in light and heat that it was in the day of creation, the great common benefactor of mankind. Just so it is, if any illustration can approach the reality, just so it is with Christ. He is still "the Sun of righteousness" to all mankind (Mal. 4:2). Millions have drawn from Him in days gone by, and looking to Him have lived with comfort, and with comfort died. Myriads at this moment are drawing from Him daily supplies of mercy, grace, peace, strength and help, and find "all fullness" dwelling in Him. And yet the half of the riches laid up in Him for mankind, I doubt not, is utterly unknown! Surely the apostle might well use that phrase, "the unsearchable riches of Christ."

Let me now conclude this message with three words of practical application. For convenience sake I shall put them in the form of questions, and I invite each reader of this volume, to examine them quietly, and try to give them an answer.

1. First then let me ask you, what do you think of yourself? What Paul thought of himself you have seen and heard. Now, what are your thoughts about yourself? Have you found out that grand foundation truth that you are a sinner, a guilty sinner in the sight of God?

The cry for more education in this day is loud and incessant. Ignorance is universally deplored. But, you may depend, there is no ignorance so common and so mischievous as ignorance of ourselves. Yes, men may know all arts and sciences and languages, and political economy and statecraft, and yet be miserably ignorant of their own hearts and their own state before God.

Be very sure that self–knowledge is the first step towards heaven. To know God’s unspeakable perfection, and our own immense imperfection, to see our own unspeakable defectiveness and corruption, is the ABC in saving religion. The more real inward light we have, the more humble and lowly–minded we shall be, and the more we shall understand the value of that despised thing, the gospel of Christ. He that thinks worst of himself and his own doings is perhaps the best Christian before God. Well would it be for many if they would pray, night and day, this simple prayer: "Lord, show me myself."

2. What do you think of the ministers of Christ? Strange as that question may seem, I verily believe that the kind of answer a man would give to it, if he speaks honestly, is very often a fair test of the state of his heart.

Observe, I am not asking what you think of an idle, worldly, inconsistent clergyman, a sleeping watchman and faithless shepherd. No! I ask what you think of the faithful minister of Christ, who honestly exposes sin, and pricks your conscience? Mind how you answer that question. Too many nowadays like only those ministers who prophesy smooth things and let their sins alone, who flatter their pride and amuse their intellectual taste, but who never sound an alarm, and never tell them of a wrath to come. When Ahab saw Elijah, said, "Have you found me, O mine enemy?" (1 Kings 21:20.) When Micaiah was named to Ahab, he cried, "I hate him because he does not prophesy good of me, but evil."(1 Kings 22:8). Alas, there are many like Ahab in the nineteenth century! They like a ministry which does not make them uncomfortable, and send them home ill at ease. How is it with you? Oh, believe me, he is the best friend who tells you the most truth! It is an evil sign in the church when Christ’s witnesses are silenced, or persecuted, and men hate him who reproves (Isa. 29:21). It was a solemn saying of the prophet to Amaziah "Now I know that God has determined to destroy you, because you have done this, and not hearkened to my counsel." (2 Chron. 25:16).

3. Last of all, what do you think of Christ Himself? Is He great or little in your eyes? Does He come first or second in your estimation? Is He before or behind His church, His ministers, His sacraments, His ordinances? Where is He in your heart and your mind’s eye?

After all, this is the question of questions! Pardon, peace, rest of conscience, hope in death, heaven itself—all hinge upon our answer. To know Christ is life eternal. To be without Christ is to be without God. "He that has the Son has life, and he that has not the Son of God has not life." (1 John 5:12). The friends of purely secular education, the enthusiastic advocates of reform and progress, the worshipers of reason and intellect and mind and science, may say what they please, and do all they can to mend the world. But they will find their labor is in vain if they do not make allowance for the Fall of man, if there is no place for Christ in their schemes. There is a sore disease at the heart of mankind, which will baffle all their efforts and defeat all their plans, and that disease is sin. Oh, that people would only see and recognize the corruption of human nature, and the uselessness of all efforts to improve man which are not based on the remedial system of the gospel! Yes, the plague of sin is in the world, and no waters will ever heal that plague except those which flow from the fountain for all sin—a crucified Christ.

But, to wind up all, where is boasting? As a great divine said on his deathbed, "We are all of us only half awake." The best Christian among us knows but little of his glorious Savior, even after he has learned to believe. We see through a glass darkly. We do not realize the "unsearchable riches" there are in Him. When we awake after His likeness in another world, we shall be amazed that we knew Him so imperfectly, and loved Him so little. Let us seek to know Him better now, and live in closer communion with Him. So living we shall feel no need of human priests and earthly confessionals. We shall feel, "I have all and abound; I want nothing more. Christ dying for me on the cross, Christ ever interceding for me at God’s right hand, Christ dwelling in my heart by faith, Christ soon coming again to gather me and all His people together to part no more—Christ is enough for me. Having Christ, I have ‘unsearchable riches.’"

"The good I have is from His stores supplied,

The ill is only what He deems the best;

He for my Friend, I’m rich with nothing beside,

And poor without Him, though of all possessed:

Changes may come, I take or I resign,

Content while I am His, and He is mine."

"While here, alas, I know but half His love,

But half discern Him, and but half adore;

But when I meet Him in the realms above,

I hope to love Him better, praise Him more,

And feel, and tell, amid the choir divine,

How fully I am His, and He is mine."

Needs of the Times

"Men that had understanding of the times" (1 Chron. 12:32).

These words were written about the tribe of Issachar, in the days when David first began to reign over Israel. It seems that after Saul’s unhappy death, some of the tribes of Israel were undecided what to do. "Under which king?" was the question of the day in Palestine. Men doubted whether they should cling to the family of Saul, or accept David as their king. Some hung back, and would not commit themselves; others came forward boldly, and declared for David. Among these last were many of the children of Issachar; and the Holy Spirit gives them a special word of praise. He says, "They were men that had understanding of the times."

I cannot doubt that this sentence, like every sentence in Scripture, was written for our learning. These men of Issachar are set before us as a pattern to be imitated, and an example to be followed; for it is a most important thing to understand the times in which we live, and to know what those times require. The wise men in the court of Ahasuerus knew the times (Esther 1:13). Our Lord Jesus Christ blames the Jews, because they "knew not the time of their visitation," and did not "discern the signs of the times" (Luke 19:44; Matt. 16:3). Let us take heed lest we fall into the same sin. The man who is content to sit ignorantly by his own fireside, wrapped up in his own private affairs, and has no public eye for what is going on in the church and the world, is a miserable patriot, and a poor style of Christian. Next to our Bibles and our own hearts, our Lord would have us study our own times.

1. First and foremost, the times require of us a bold and unflinching maintenance of the entire truth of Christianity, and the divine authority of the Bible.

Our lot is cast in an age of abounding unbelief, skepticism and, I fear I must add, infidelity. Never, perhaps, since the days of Celsus, Porphyry and Julian, was the truth of revealed religion so openly and unblushingly assailed, and never was the assault so speciously and plausibly conducted. The words which Bishop Butler wrote in 1736 are curiously applicable to our own days "It is come to be taken for granted by many people, that Christianity is not even a subject of inquiry, but that it is now at length discovered to be fictitious. And accordingly they treat it as if, in the present age, this was an agreed point among all people of discernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world." I often wonder what the good bishop would have now said, if he had lived in 1879.

In reviews, magazines, newspapers, lectures, essays and sometimes even in sermons, scores of clever writers are incessantly waging war against the very foundations of Christianity. Reason, science, geology, anthropology, modern discoveries, free thought, are all boldly asserted to be on their side. No educated person, we are constantly told nowadays, can really believe supernatural religion, or the plenary inspiration of the Bible, or the possibility of miracles. Such ancient doctrines as the Trinity, the deity of Christ, the personality of the Holy Spirit, the atonement, the obligation of the Sabbath, the necessity and efficacy of prayer, the existence of the devil and the reality of future punishment, are quietly put on the shelf as useless old almanacs, or contemptuously thrown overboard as lumber! And all this is done so cleverly, and with such an appearance of candor and liberality, and with such compliments to the capacity and nobility of human nature, that multitudes of unstable Christians are carried away as by a flood, and become partially unsettled, if they do not make complete shipwreck of faith.

The existence of this plague of unbelief must not surprise us for a moment. It is only an old enemy in a new dress, an old disease in a new form. Since the day when Adam and Eve fell, the devil has never ceased to tempt men not to believe God, and has said, directly or indirectly, "You shall not die even if you do not believe." In the latter days especially we have warrant of Scripture for expecting an abundant crop of unbelief "When the Son of man comes, shall He find faith on the earth?" "Evil men and seducers shall wax worse and worse," "There shall come in the last days scoffers" (Luke 18:8; 2 Tim. 3:13; 2 Peter 3:3). Here in England skepticism is that natural rebound from semi–popery and superstition which many wise men have long predicted and expected. It is precisely that swing of the pendulum which far–sighted students of human nature looked for; and it has come.

But as I tell you not to be surprised at the widespread skepticism of the times, so also I must urge you not to be shaken in mind by it, or moved from your steadfastness. There is no real cause for alarm. The ark of God is not in danger, though the oxen seem to shake it. Christianity has survived the attacks of Hume and Hobbes and Tindal, of Collins and Woolston and Bolingbroke and Chubb, of Voltaire and Payne and Holyoake. These men made a great noise in their day, and frightened weak people, but they produced no more effect than idle travelers produce by scratching their names on the great pyramid of Egypt. Depend on it, Christianity in like manner will survive the attacks of the clever writers of these times. The startling novelty of many modern objections to revelation, no doubt, makes them seem more weighty than they really are. It does not follow, however, that hard knots cannot be untied because our fingers cannot untie them, or formidable difficulties cannot be explained because our eyes cannot see through or explain them. When you cannot answer a skeptic, be content to wait for more light; but never forsake a great principle. In religion, as in many scientific questions, said Faraday, "The highest philosophy is often a judicious suspense of judgment." He that believes shall not make haste: he can afford to wait.

When skeptics and infidels have said all they can, we must not forget that there are three great broad facts which they have never explained away, and I am convinced they never can, and never will. Let me tell you briefly what they are. They are very simple facts, and any plain man can understand them.

a. The first fact is Jesus Christ Himself. If Christianity is a mere invention of man, and the Bible is not from God, how can infidels explain Jesus Christ? His existence in history they cannot deny. How is it that without force or bribery, without arms or money, He has made such an immensely deep mark on the world as He certainly has? Who was He? What was He? Where did He come from? How is it that there never has been one like Him, neither before nor after, since the beginning of historical times? They cannot explain it. Nothing can explain it but the great foundation principle of revealed religion, that Jesus Christ is God, and His gospel is all true.

b. The second fact is the Bible itself. If Christianity is a mere invention of man, and the Bible is of no more authority than any other uninspired volume, how is it that the book is what it is? How is it that a book written by a few Jews in a remote corner of the earth, written at distant periods without consort or collusion among the writers; written by members of a nation which, compared to Greeks and Romans, did nothing for literature—how is it that this book stands entirely alone, and there is nothing that even approaches it, for high views of God, for true views of man, for solemnity of thought, for grandeur of doctrine, and for purity of morality? What account can the infidel give of this book, so deep, so simple, so wise, so free from defects? He cannot explain its existence and nature on his principles. We only can do that who hold that the book is supernatural and of God.

c. The third fact is the effect which Christianity has produced on the world. If Christianity is a mere invention of man, and not a supernatural, divine revelation, how is it that it has wrought such a complete alteration in the state of man kind? Any well–read man knows that the moral difference between the condition of the world before Christianity was planted and since Christianity took root is the difference between night and day, the kingdom of heaven and the kingdom of the devil.

Whenever you are tempted to be alarmed at the progress of infidelity, look at the three facts I have just mentioned, and cast your fears away. Take up your position boldly behind the ramparts of these three facts, and you may safely defy the utmost efforts of modern skeptics. They may often ask you a hundred questions you cannot answer, and start ingenious problems about various readings, or inspiration, or geology, or the origin of man, or the age of the world, which you cannot solve. They may vex and irritate you with wild speculations and theories, of which at the time you cannot prove the fallacy, though you feel it. But be calm and fear not. Remember the three great facts I have named, and boldly challenge skeptics to explain them away. The difficulties of Christianity no doubt are great; but, depend on it, they are nothing compared to the difficulties of infidelity.

2. The times require at our hands distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing church is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without. Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with color blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. Popery or Protestantism, an atonement or no atonement, a personal Holy Spirit or no Holy Spirit, future punishment or no future punishment, "high" church or "low" church or "broad" church, Trinitarianism, Arianism, or Unitarianism, nothing comes amiss to them: they can swallow all, if they cannot digest it! Carried away by a fancied liberality and charity, they seem to think everybody is right and nobody is wrong, every clergyman is sound and none are unsound, everybody is going to be saved and nobody is going to be lost. Their religion is made up of negatives; and the only positive thing about them is, that they dislike distinctness, and think all extreme and decided and positive views are very naughty and very wrong!

These people live in a kind of mist or fog. They see nothing clearly, and do not know what they believe. They have not made up their minds about any great point in the gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification or regeneration or sanctification or the Lord’s Supper or baptism or faith or conversion or inspiration or the future state. They are eaten up with a morbid dread of controversy and an ignorant dislike of "party spirit," and yet they really cannot define what they mean by these phrases. The only point you can make out is that they admire earnestness and cleverness and charity, and cannot believe that any clever, earnest, charitable man can ever be in the wrong! And so they live on undecided; and too often undecided they drift down to the grave, without comfort in their religion and, I am afraid, often without hope.

The explanation of this boneless, nerveless, jellyfish condition of soul is not difficult to find. To begin with, the heart of man is naturally in the dark about religion, has no intuitive sense of truth and really needs instruction and illumination. Beside this, the natural heart in most men hates exertion in religion and cordially dislikes patient painstaking inquiry. Above all, the natural heart generally likes the praise of others, shrinks from collision and loves to be thought charitable and liberal. The whole result is that a kind of broad religious "agnosticism" just suits an immense number of people, and specially suits young people. They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you, "I do not pretend to understand controversy; I decline to examine controverted points. I dare say it is all the same in the long run." Who does not know that such people swarm and abound everywhere?

Now I do beseech all who read this message to beware of this undecided state of mind in religion. It is a pestilence which walks in darkness, and a destruction that kills in noonday. It is a lazy, idle frame of soul which, doubtless, saves men the trouble of thought and investigation; but it is a frame of soul for which there is no warrant in the Bible, nor yet in the Articles or Prayer Book of the Church of England. For your own soul’s sake dare to make up your mind what you believe, and dare to have positive distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions; and let no fear of man and no morbid dread of being thought party–spirited, narrow or controversial, make you rest contented with a bloodless, boneless, tasteless, colorless, lukewarm, undogmatic Christianity.

Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology, by telling men roundly of Christ’s vicarious death and sacrifice, by showing them Christ’s substitution on the cross and His precious blood, by teaching them justification by faith and bidding them believe on a crucified Savior, by preaching ruin by sin, redemption by Christ, regeneration by the Spirit, by lifting up the bronze serpent, by telling men to look and live, to believe, repent and be converted. This, this is the only teaching which for eighteen centuries God has honored with success, and is honoring at the present day both at home and abroad. Let the clever advocates of a broad and undogmatic theology—the preachers of the gospel of earnestness and sincerity and cold morality—let them, I say, show us at this day any English village or parish or city or town or district, which has been evangelized without "dogma," by their principles. They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts. The good that is done in the earth may be comparatively small. Evil may abound and ignorant impatience may murmur, and cry out that Christianity has failed. But, depend on it, if we want to "do good" and shake the world, we must fight with the old apostolic weapons, and stick to "dogma". No dogma, no fruits! No positive evangelical doctrine, no evangelization!

Mark once more what I say. The men who have done most for the Church of England, and made the deepest mark on their day and generation have always been men of most decided and distinct doctrinal views. It is the bold, decided outspoken man, like Capel Molyneux, or our grand old Protestant champion Hugh McNeile, who makes a deep impression, and sets people thinking, and "turns the world upside down". It was "dogma" in the apostolic ages which emptied the heathen temples, and shook Greece and Rome. It was "dogma" which awoke Christendom from its slumbers at the time of the Reformation, and spoiled the pope of one third of his subjects. It was "dogma" which one hundred years ago revived the Church of England in the days of Whitefield, Wesley, Venn and Romaine, and blew up our dying Christianity into a burning flame. It is "dogma" at this moment which gives power to every successful mission, whether at home or abroad. It is doctrine—doctrine, clear ringing doctrine—which, like the ram’s horns at Jericho, casts down the opposition of the devil and sin. Let us cling to decided doctrinal views, whatever some may please to say in these times, and we shall do well for ourselves, well for others, well for the Church of England, and well for Christ’s cause in the world.

3. The times require of us an awakened and livelier sense of the unscriptural and soul–ruining character of Romanism.

This is a painful subject, but it imperatively demands some plain speaking.

The facts of the case are very simple. There is no longer that general dislike, dread and aversion to popery, which was once almost universal in this realm. The edge of the old British feeling about Protestantism seems blunted and dull. Some profess to be tired of all religious controversy, and are ready to sacrifice God’s truth for the sake of peace. Some look on Romanism as simply one among many English forms of religion, and neither worse nor better than others. Some try to persuade us that Romanism is changed, and not nearly so bad as it used to be. Some boldly point to the faults of Protestants, and loudly cry that Romanists are quite as good as ourselves. Some think it fine and liberal to maintain that we have no right to think anyone wrong who is in earnest about his creed. And yet the two great historical facts,

(a) that ignorance, immorality and superstition, reigned supreme in England four hundred years ago under popery,

(b) that the Reformation was the greatest blessing God ever gave to this land—both these are facts which no one but a papist ever thought of disputing fifty years ago! In the present day, alas, it is convenient and fashionable to forget them! In short, at the rate we are going, I shall not be surprised if it is soon proposed to repeal the Act of Settlement, and to allow the crown of England to be worn by a papist.

The causes of this melancholy change of feeling are not hard to discover.

a. It arises partly from the untiring zeal of the Roman "Catholic" church herself. Her agents never slumber or sleep. They compass sea and land to make one proselyte. They creep in everywhere, like the Egyptian frogs, and leave no stone unturned, in the palace or the workhouse, to promote their cause.

b. It has been furthered immensely by the proceedings of the ritualistic party in the Church of England. That energetic and active body has been vilifying the Reformation and sneering at Protestantism for many years, with only too much success. It has corrupted, leavened, blinded and poisoned the minds of many churchmen, by incessant misrepresentation. It has gradually familiarized people with every distinctive doctrine and practice of Romanism the real presence, the mass, auricular confession and priestly absolution, the sacerdotal character of the ministry, the monastic system and a histrionic, sensuous, showy style of public worship; and the natural result is, that many simple people see no mighty harm in downright genuine popery! Last, but not least, the spurious liberality of the day we live in helps on the Romeward tendency. It is fashionable now to say that all sects should be equal, that the state should have nothing to do with religion, that all creeds should be regarded with equal favor and respect, and that there is a substratum of common truth at the bottom of all kinds of religion, whether Buddhism, Mohammadanism or Christianity! The consequence is that myriads of ignorant folks begin to think there is nothing peculiarly dangerous in the tenets of papists any more than in the tenets of Methodists, Independents, Presbyterians or Baptists, and that we ought to let Romanism alone, and never expose its unscriptural and Christ dishonoring character.

The consequences of this changed tone of feeling, I am bold to say, will be most disastrous and mischievous, unless it can be checked. Once let popery get her foot again on the neck of England, and there will be an end of all our national greatness. God will forsake us, and we shall sink to the level of Portugal and Spain. With Bible reading discouraged, with private judgment forbidden, with the way to Christ’s cross narrowed or blocked up, with priestcraft re–established, with auricular confession set up in every parish, with monasteries and nunneries dotted over the land, with women everywhere kneeling like serfs and slaves at the feet of clergymen, with men casting off all faith, and becoming skeptics, with schools and colleges made seminaries of Jesuitism, with free thought denounced and anathematized, with all these things the distinctive manliness and independence of the British character will gradually dwindle, wither, pine away and be destroyed, and England will be ruined. And all these things, I firmly believe, will come unless the old feeling about the value of Protestantism can be revived.

I warn all who read this message, and I warn my fellow churchmen in particular, that the times require you to awake and be on your guard. Beware of Romanism, and beware of any religious teaching which, wittingly or unwittingly, paves the way to it. I beseech you to realize the painful fact that the Protestantism of this country is gradually ebbing away, and I entreat you, as Christians and patriots to resist the growing tendency to forget the blessings of the English Reformation.

For Christ’s sake, for the sake of the Church of England, for the sake of our country, for the sake of our children, let us not drift back to Roman "Catholic" ignorance, superstition, priestcraft and immorality. Our fathers tried Popery long ago, for centuries, and threw it off at last with disgust and indignation. Let us not put the clock back and return to Egypt. Let us have no peace with Rome until Rome abjures her errors, and is at peace with Christ. Until Rome does that, the vaunted reunion of Western churches, which some talk of, and press upon our notice, is an insult to Christianity.

Read your Bibles and store your minds with scriptural arguments. A Bible–reading laity is a nation’s surest defense against error. I have no fear for English Protestantism if the English laity will only do their duty. Read your Thirty–nine Articles and Jewell’s Apology, and see how those neglected documents speak of Roman "Catholic" doctrines. We clergymen, I fear, are often sadly to blame. We break the first canon, which bids us preach four times every year against the pope’s supremacy! Too often we behave as if "Giant Pope" was dead and buried, and never name him. Too often, for fear of giving offense, we neglect to show our people the real nature and evil of popery.

I entreat my readers, beside the Bible and Articles, to read history, and see what Rome did in days gone by. Read how she trampled on liberties, plundered your forefathers pockets, and kept the whole nation of England ignorant, superstitious and immoral. Read how Archbishop Laud ruined church and state, and brought himself and King Charles to the scaffold by his foolish, obstinate, and God displeasing effort to unprotestantize the Church of England. Read how the last popish King of England, James II, lost his crown by his daring attempt to put down Protestantism and reintroduce popery. And do not forget that Rome never changes. It is her boast and glory that she is infallible, and always the same.

Read facts, standing out at this minute on the face of the globe, if you will not read history. What has made Italy and Sicily what they were until very lately? Popery. What has made the South American states what they are? Popery. What has made Spain and Portugal what they are? Popery. What has made Ireland what she is in Munster, Leinster and Connaught? Popery. What makes Scotland, the United States, and our own beloved England the powerful, prosperous countries they are, and I pray God they may long continue? I answer, unhesitatingly, Protestantism, a free Bible and the principles of the Reformation. Oh, think twice before you cast aside the principles of the Reformation! Think twice before you give way to the prevailing tendency to favor popery and go back to Rome.

The Reformation found Englishmen steeped in ignorance and left them in possession of knowledge; found them without Bibles and placed a Bible in every parish; found them in darkness and left them in comparative tight; found them priest–ridden and left them enjoying the liberty which Christ bestows; found them strangers to the blood of atonement, to faith and grace and real holiness, and left them with the key to these things in their hands; found them blind and left them seeing, found them slaves and left them free. Forever let us thank God for the Reformation! It lighted a candle which we ought never to allow to be extinguished or to burn dim. Surely I have a right to say that the times require of us a renewed sense of the evils of Romanism, and of the enormous value of the Protestant Reformation!

4. The times require of us a higher standard of personal holiness, and an increased attention to practical religion in daily life.

I must honestly declare my conviction that, since the days of the Reformation, there never has been so much profession of religion without practice, so much talking about God without walking with Him, so much hearing God’s words without doing them, as there is in England at this present date. Never were there so many empty tubs and tinkling cymbals! Never was there so much formality and so little reality. The whole tone of men’s minds on what constitutes practical Christianity seems lowered. The old golden standard of the behavior which becomes a Christian man or woman appears debased and degenerated. You may see scores of religious people (so–called) continually doing things which in days gone by would have been thought utterly inconsistent with vital religion. They see no harm in such things as card–playing, theater–going, dancing, incessant novel reading and Sunday traveling, and they cannot in the least understand what you mean by objecting to them! The ancient tenderness of conscience about such things seems dying away and becoming extinct, like the dodo; and when you venture to remonstrate with young communicants who indulge in them, they only stare at you as an old–fashioned narrow–minded, fossilized person, and say, "Where is the harm?" In short, laxity of ideas among young men, and "fastness" and levity among young women, are only too common characteristics of the rising generation of Christian professors.

Now in saying all this I would not be mistaken. I disclaim the slightest wish to recommend an ascetic religion. Monasteries, nunneries, complete retirement from the world , and refusal to do our duty in it, all these I hold to be unscriptural and mischievous nostrums. Nor can I ever see my way clear to urging on men an ideal standard of perfection for which I find no warrant in God’s Word, a standard which is unattainable in this life, and hands over the management of the affairs of society to the devil and the wicked. No, I always wish to promote a genial, cheerful, manly religion, such as men may carry everywhere, and yet glorify Christ.

The pathway to a higher standard of holiness, which I commend to the attention of my readers, is a very simple one, so simple that I can fancy many smiling at it with disdain. But, simple as it is, it is a path sadly neglected and overgrown with weeds, and it is high time to direct men into it. We need then to examine more closely our good old friends the Ten Commandments. Beaten out, and properly developed as they were by Bishop Andrews and the Puritans, the two tables of God’s law are a perfect mine of practical religion. I think it an evil sign of our day that many clergymen neglect to have the commandments put up in their new or restored, churches, and coolly tell you, "They are not wanted now!" I believe they never were wanted so much! We need to examine more closely such portions of our Lord Jesus Christ’s teaching as the sermon on the mount. How rich is that wonderful discourse in food for thought! What a striking sentence that is "Except your righteousness exceed the righteousness of the scribes and Pharisees, you shall in no case enter the kingdom of heaven!" (Matt. 5:20). Alas, that text is rarely used. Last, but not least, we need to study more closely the latter part of nearly all Paul’s Epistles to the churches. They are far too much slurred over and neglected. Scores of Bible readers, I am afraid, are well acquainted with the first eleven chapters of the Epistle to the Romans, but know comparatively little of the five last. When Thomas Scott expounded the Epistle to the Ephesians at the old Lock Chapel, he remarked that the congregations became much smaller when he reached the practical part of that blessed book! Once more I say you may think my recommendations very simple. I do not hesitate to affirm That attention to them would, by God’s blessing, be most useful to Christ’s cause. I believe it would raise the standard of English Christianity about such matters as home religion, separation from the world, diligence in the discharge of relative duties, unselfishness, good temper and general spiritual–mindedness, to a pitch which it seldom attains now.

There is a common complaint in these latter days that there is a want of power in modern Christianity, and that the true church of Christ, the body of which He is the Head, does not shake the world in the nineteenth century as it used to do in former years. Shall I tell you in plain words what is the reason? It is the low tone of life which is so sadly prevalent among professing believers. We want more men and women who walk with God and before God, like Enoch and Abraham. Though our numbers at this date far exceed those of our evangelical forefathers, I believe we fall far short of them in our standard of Christian practice. Where is the self–denial, the redemption of time, the absence of luxury and self–indulgence, the unmistakable separation from earthly things, the manifest air of being always about our Master’s business, the singleness of eye, the simplicity of home life, the high tone of conversation in society, the patience, the humility, the universal courtesy, which marked so many of our forerunners seventy or eighty years ago? Yes, where is it indeed? We have inherited their principles and we wear their armor, but I fear we have not inherited their practice. The Holy Spirit sees it, and is grieved; and the world sees it, and despises us. The world sees it, and cares little for our testimony. It is life, life—a heavenly, godly, Christ–like life—depend on it, which influences the world. Let us resolve, by God’s blessing, to shake off this reproach. Let us awake to a clear view of what the times require of us in this matter. Let us aim at a much higher standard of practice. Let the time past suffice us to have been content with a half–and–half holiness. For the time to come, let us endeavor to walk with God, to be thorough, and unmistakable in our daily life, and to silence, if we cannot convert, a sneering world.

5. Finally, the times require of us more regular and steady perseverance in the old ways, of getting good for our souls.

I think no intelligent Englishman can fail to see that there has been of late years an immense increase of what I must call, for want of a better phrase, public religion in the land. Services of all sorts are strangely multiplied. Places of worship are thrown open for prayer and preaching and administration of the Lord’s Supper, at least ten times as much as they were fifty years ago. Services in cathedral naves, meetings in large public rooms like the Agricultural Hall and Mildmay Conference Building, mission services carried on day after day and evening after evening—all these have become common and familiar things. They are, in fact, established institutions of the day, and the crowds who attend them supply plain proof that they are popular. In short, we find ourselves face to face with the undeniable fact that the last quarter of the nineteenth century is an age of an immense amount of public religion.

Now I am not going to find fault with this. Let no one suppose that for a moment. On the contrary, I thank God for revival of the old apostolic plan of "aggressiveness" in religion, and the evident spread of a desire "by all means to save some" (1 Cor. 9:22). I thank God for shortened services, home missions and evangelistic movements like that of Moody and Sankey. Anything is better than torpor, apathy and inaction. If Christ is preached I rejoice, yes, and will rejoice (Phil. 1:18). Prophets and righteous men in England once desired to see these things, and never saw them. If Whitefield and Wesley had been told in their day that a time would come when English archbishops and bishops would not only sanction mission services, but take an active part in them, I can hardly think they would have believed it. Rather, I suspect, they would have been tempted to say, like the Samaritan nobleman in Elisha’s time, "if the Lord would make windows in heaven, might this thing be" (2 Kings 7:2).

But while we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers, incessant attendance at hot crowded meetings, protracted to late hours, incessant craving after fresh excitement and highly spiced pulpit novelties—all this kind of thing is calculated to produce a very unhealthy style of Christianity and, in many cases I am afraid, the end is utter ruin of soul. For, unhappily, those who make public religion everything are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium–eaters and dram–drinkers, there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh, that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God, but "the still small voice" (1 Kings 19:12).

Now I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember; but I do want to promote an increase of that religion which is private—private between each man and his God. The root of a plant or tree makes no show above ground. If you dig down to it and examine it, it is a poor, dirty, coarse–looking thing and not nearly so beautiful to the eye as the fruit or leaf or flower. But that despised root, nevertheless, is the true source of all the life, health, vigor and fertility which your eyes see, and without it the plant or tree would soon die. Now private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears, and have a name to live and the praise of man. But without it we have no wedding garment, and are "dead before God". I tell my readers plainly that the times require of us all more attention to our private religion.

a. Let us pray more heartily in private, and throw our whole souls more into our prayers. There are live prayers and there are dead prayers; prayers that cost us nothing, and prayers which often cost us strong crying and tears. What are yours? When great professors backslide in public, and the church is surprised and shocked, the truth is that they had long ago backslidden on their knees. They had neglected the throne of grace.

b. Let us read our Bibles in private more, and with more pains and diligence. Ignorance of Scripture is the root of all error, and makes a man helpless in the hand of the devil. There is less private Bible reading, I suspect, than there was fifty years ago. I never can believe that so many English men and women would have been "tossed to and fro with every wind of doctrine," some falling into skepticism, some rushing into the wildest and narrowest fanaticism, and some going over to Rome, if there had not grown up a habit of lazy, superficial, careless, perfunctory reading of God’s Word. "You do err not knowing the Scriptures" (Matt. 22:29). The Bible in the pulpit must never supersede the Bible at home.

c. Let us cultivate the habit of keeping up more private meditation and communion with Christ. Let us resolutely make time for getting alone occasionally, for talking with our own souls like David, for pouring out our hearts to our great High Priest, Advocate, and Confessor at the right hand of God. We want more auricular confession—but not to man. The confessional we want is not in a box in the vestry, but the throne of grace. I see some professing Christians always running about after spiritual food, always in public, and always out of breath and in a hurry, and never allowing themselves leisure to sit down quietly to digest, and take stock of their spiritual condition. I am never surprised if such Christians have a dwarfish, stunted religion and do not grow and if, like Pharaoh’s lean kin, they look no better for their public religious feasting, but rather worse. Spiritual prosperity depends immensely on our private religion, and private religion cannot flourish unless we determine that by God’s help we will make time, whatever trouble it may cost us, for thought, for prayer, for the Bible, and for private communion with Christ. Alas! That saying of our Master is sadly overlooked: "Enter into your closet and shut the door" (Matt. 6:6).

Our evangelical forefathers had far fewer means and opportunities than we have. Full religious meetings and crowds, except occasionally at a church or in a field, when such men as Whitefield or Wesley or Rowlands preached, these were things of which they knew nothing. Their proceedings were neither fashionable nor popular, and often brought on them more persecution and abuse than praise. But the few weapons they used, they used well. With less noise and applause from man they made, I believe, a far deeper mark for God on their generation than we do, with all our conferences, and meetings, and mission rooms, and halls, and multiplied religious appliances. Their converts, I suspect, like the old–fashioned cloths and linens, wore better, and lasted longer, and faded less, and kept color, and were more stable and rooted and grounded than many of the newborn babes of this day. And what was the reason of all this? Simply, I believe, because they gave more attention to private religion than we generally do. They walked closely with God and honored Him in private, and so He honored them in public. Oh, let us follow them as they followed Christ! Let us go and do likewise.

Let me now conclude this message with a few words of practical application.

1. Do you want to understand what the times require of you in reference to your own soul? Listen, and I will tell you. You live in times of peculiar spiritual danger. Never perhaps were there more traps and pitfalls in the way to heaven; never certainly were those traps so skillfully baited, and those pitfalls so ingeniously made. Mind what you are about. Look well to your goings. Ponder the paths of your feet. Take heed lest you come to eternal grief, and ruin your own soul. Beware of practical infidelity under the specious name of free thought. Beware of a helpless state of indecision about doctrinal truth under the plausible idea of not being party–spirited, and under the baneful influence of so–called liberality and charity. Beware of frittering away life in wishing and meaning and hoping for the day of decision, until the door is shut, and you are given over to a dead conscience, and die without hope. Awake to a sense of your danger. Arise and give diligence to make your calling and election sure, whatever else you leave uncertain. The kingdom of God is very near. Christ the almighty Savior, Christ the sinner’s Friend, Christ and eternal life, are ready for you if you will only come to Christ. Arise and cast away excuses; this very day Christ calls you. Wait not for company if you cannot have it; wait for nobody. The times, I repeat, are desperately dangerous. If only few are in the narrow way of life, resolve that by God’s help you at any rate will be among the few.

2. Do you want to understand what the times require of all Christians in reference to the souls of others? Listen, and I will tell you. You live in times of great liberty and abounding opportunities of doing good. Never were there so many open doors of usefulness, so many fields white to the harvest. Mind that you use those open doors, and try to reap those fields. Try to do a little good before you die. Strive to be useful. Determine that by God’s help you will leave the world a better world in the day of your burial than it was in the day you were born. Remember the souls of relatives, friends and companions; remember that God often works by weak instruments, and try with holy ingenuity to lead them to Christ. The time is short the sand is running out of the glass of this old world; then redeem the time, and endeavor not to go to heaven alone. No doubt you cannot command success. It is not certain that your efforts to do good will always do good to others but it is quite certain that they will always do good to yourself. Exercise, exercise, is one grand secret of health, both for body and soul. "He that waters shall be watered himself" (Prov. 11:25). It is a deep and golden saying of our Master’s, but seldom understood in its full meaning "It is more blessed to give than to receive" (Acts 20:35).

3. In the last place, would you understand what the times require of you in reference to the Church of England? Listen to me, and I will tell you. No doubt you live in days when our time–honored church is in a very perilous, distressing and critical position. Her rowers have brought her into troubled waters. Her very existence is endangered by papists, infidels, and liberationists without. Her life–blood is drained away by the behavior of traitors, false friends and timid officers within. Nevertheless, so long as the Church of England sticks firmly to the Bible, the Articles, and the principles of the Protestant Reformation, so long I advise you strongly to stick to the church. When the Articles are thrown overboard, and the old flag is hauled down, then, and not until then, it will be time for you and me to launch the boats and quit the wreck. At present, let us stick to the old ship.

CHRIST IS ALL

"Christ is all" (Col. 3:11).

The words of the text which heads this page are few, short and soon spoken; but they contain great things. Like those golden sayings, "To me to live is Christ," "I live, yet not I, but Christ lives in me," they are singularly rich and suggestive (Phil. 1:21; Gal. 2:20).

These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls. If not, we may be sure we have yet much to learn.

Let me try to set before my readers in what sense Christ is all, and let me ask them, as they read, to Judge themselves honestly, that they may not make shipwreck in the judgment of the last day.

I purposely close this volume with a message on this remarkable text. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. I began the volume with a plain statement about sin. Let me end it with an equally plain statement about Christ.

1. Christ is all in the counsels of God

a. There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look, they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown.

And where was Christ then?

Even then Christ was "with God" and "was God" and was "equal with God" (John 1:1; Phil. 2:6). Even then He was the beloved Son of the Father "You loved Me," He says, "before the foundation of the world." "I had glory with You before the world began." "I was set up from everlasting, from the beginning, or ever the earth was" (John 17:5, 24; Prov. 8:23). Even then He was the Savior if "foreordained before the foundation of the world" (1 Pet. 1:20), and believers were "chosen in Him" (Eph. 1:4).

b. There came a time when this earth was created in its present order. Sun, moon and stars, sea, land and all their inhabitants were called into being, and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground.

And where was Christ then?

Hear what the Scripture says: "All things were made by Him, and without Him was not any thing made that was made" (John 1:3). "By Him were all things created, that are in heaven and that are in earth" (Col. 1:16). "And You, Lord, in the beginning have laid the foundation of the earth; and the heavens are the works of Your hands" (Heb. 1:10). "When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth then I was by Him, as one brought up with Him" (Prov. 8:27–30). Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig tree, the vine, He spoke of things which He Himself had made.

c. There came a day when sin entered the world. Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favor of God, and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell and everlasting ruin.

And where was Christ then?

In that very day He was revealed to our trembling parents as the only hope of salvation. The very day they fell, they were told that the seed of the woman should yet bruise the serpent’s head, that a Savior born of a woman should overcome the devil, and win for sinful man an entrance to eternal life (Gen. 3:15). Christ was held up as the true light of the world, in the very day of the Fall; and never has any name been made known from that day by which souls could be saved, excepting His By Him all saved souls have entered heaven, from Adam downwards; and without Him none have ever escaped hell.

d. There came a time when the world seemed sunk and buried in ignorance of God. After four thousand years the nations of the earth appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian and Roman empires had done nothing but spread superstition and idolatry. Poets, historians, philosophers had proved that, with all their intellectual powers, they had no right knowledge of God, and that man, left to himself, was utterly corrupt. "The world, by wisdom, knew not God" (1 Cor. 1:21). Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin.

And what did Christ do then?

He left the glory He had had from all eternity with the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone; as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God’s right hand, and there sat down, waiting until His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God’s appointment all that concerns the salvation of souls.

e. There is a time coming when sin shall be cast out from this world. Wickedness shall not always flourish unpunished, Satan shall not always reign, creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwells righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea (Rom. 8:22; Acts 3:21; 2 Pet. 3:13; Isa. 11:9).

And where shall Christ be then? And what shall He do?

Christ Himself shall be King. He shall return to this earth, and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Matt. 24:30; Rev. 11:15; Ps. 2:8; Phil. 2:10, 11; Dan. 7:14).

f. There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works (Rev. 20:13; Dan. 12:2).

And where will Christ be then?

Christ Himself will be the Judge. "The Father . . . has all judgment unto the Son." "When the Son of man shall come in His glory: then shall He sit upon the throne of His glory and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divides the sheep from the goats." "We must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad" (John 5:22; Matt. 25:31, 32; 2 Cor. 5:10).

Now if any reader of this message thinks little of Christ, let him know this day that he is very unlike God! You are of one mind, and God is of another. You are of one judgment, and God is of another. You think it enough to give Christ a little honor, a little reverence, a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution and judgment—in all these, Christ is "all".

Surely we shall do well to consider these things. Surely it is not written in vain "He that honors not the Son honors not the Father which has sent Him" (John 5:23).

2. Christ is all in the Bible

In every part of both Testaments Christ is to be found—dimly and indistinctly at the beginning, more clearly and plainly in the middle, fully and completely at the end—but really and substantially everywhere.

Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key.

a. It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar was a practical confession that a Savior was looked for who would die for sinners—a Savior who should take away man’s sin, by suffering, as his Substitute and Sin–bearer, in his stead (1 Peter 3:18). It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!

b. It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission (Heb. 11:4).

c. It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood "Behold," he said, "the Lord comes with ten thousands of His saints, to execute judgment upon all" (Jude 14, 15).

d. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed, in one born of his family, all the nations of the earth should be blessed. By faith he saw Christ’s day, and was glad (John 8:56).

e. It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that "gathering together" unto Him which is yet to be accomplished. "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be" (Gen. 49:10).

f. It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice, the continual shedding of blood, the altar, the mercy–seat, the high priest, the passover, the day of atonement, the scapegoat—all these were so many pictures, types and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them Christ, line upon line, and, as we teach little children, by similitudes. It was in this sense especially that "the law was a schoolmaster to read" the Jews "unto Christ" (Gal. 3:24).

g. It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them, the manna from heaven which every morning fed them, the water from the smitten rock which followed them—all and each were figures of Christ The bronze serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ (1 Cor. 10:4; John 3:14).

h. It was Christ of whom all the judges were types. Joshua and David and Gideon and Jephthah and Samson, and all the rest whom God raised up to deliver Israel from captivity—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.

i. It was Christ of whom David the king was a type. Anointed and chosen when few gave him honor, despised and rejected by Saul and all the tribes of Israel, persecuted and obliged to flee for his life, a man of sorrow all his life, and yet at length a conqueror—in all these things David represented Christ.

j. It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow (1 Pet. 1:11). They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Spirit to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds.

k. It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are Christ living, speaking and moving among men. The Acts are Christ preached, published and proclaimed. The Epistles are Christ written of, explained and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ.

I charge every reader of this message to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which Christ is all? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the center of all. It is no wonder if you find your Bible a dull book!

3. Christ is all in the religion of all true Christians.

In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of everyone that is saved. I hold that there is a perfect harmony and unison in the action of the three People of the Trinity, in bringing any man to glory, and that all three cooperate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is merciful, the Son is merciful, the Holy Spirit is merciful. The same Three who said at the beginning, "Let us create," said also, "Let us redeem and save." I hold that everyone who reaches heaven will ascribe all the glory of his salvation to Father, Son and Holy Spirit, three People in one God.

But, at the same time, I see clear proof in Scripture, that it is mind of the blessed Trinity that Christ should be prominently and distinctly exalted, in the matter of saving souls. Christ is set forth as the Word, through whom God’s love to sinners is made known. Christ’s incarnation and atoning death on the cross are the great corner–stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting–place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has sealed and appointed to convey life to a dead world (John 6:27). It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has "pleased the Father than in Christ all fullness should dwell" (Col. 1:19). What the sun is in the skies of heaven, that Christ is in true Christianity.

I say these things by way of explanation. I want my readers clearly to understand, that in saying, "Christ is all," I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean.

a. Christ is all in a sinner’s justification before God.

Through Him alone we can have peace with a holy God. By Him alone we can have admission into the presence of the Most High, and stand there without fear. "We have boldness and access with confidence by the faith of Him." In Him alone can God be just, and justify the ungodly (Eph. 3:12; Rom. 3:26).

With which can any mortal man come before God? What can we bring as a plea for acquittal before that glorious Being, in whose eyes the very heavens are not clean?

Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbor? Shall we bring forward our prayers, our regularity, our morality, our amendments, our churchgoing? Shall we ask to be accepted because of any of these?

Which of these things will stand the searching inspection of God’s eye? Which of them will actually justify us? Which of them will carry us clear through judgment and land us safe in glory?

None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand. Take any of us, and look narrowly into our ways, and we are nothing but sinners. There is but one verdict we are all guilty, all deserve hell, all ought to die. With which can we come before God?

We must come in the name of Jesus, standing on no other ground, pleading no other plea than this: "Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him." The garment of our Elder Brother, the righteousness of Christ, this is the only robe which can cover us, and enable us to stand in the light of heaven without shame.

The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and shibboleth, and we shall enter and live.

The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born.

Oh, let us never forget that Christ must be all to that soul who would be justified! We must be content to go to heaven as beggars, saved by free grace, simply as believers in Jesus, or we shall never be saved at all.

Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, "Lord have mercy on me," without Christ? Friend, you are sowing misery for yourself, and unless you alter, you will awake to endless woe.

Is there a proud, formal soul among the readers of this book? Is there anyone thinking to make himself fit for heaven, and good enough to pass muster by his own doings? Brother, you are building a Babel, and you will never reach heaven in your present state.

But is there a laboring, heavy–laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, "Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not only believe."

Do you fear wrath? Christ can deliver you from the wrath to come. Do you feel the curse of a broken law? Christ can redeem you from the curse of the law. Do you feel far away? Christ has suffered, to bring you near to God. Do you feel unclean? Christ’s blood can cleanse all sin away. Do you feel imperfect? You shall be complete in Christ. Do you feel as if you were nothing? Christ shall be all in all to your soul. Never did saint reach heaven with any tale but this "I was washed and made white in the blood of the Lamb" (Rev. 7:14).

b. Christ is not only all in the justification of a true Christian, but He is also all in his sanctification. I would not have anyone misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy until he comes to Christ and is united to Him. Until then his works are dead works, and he has no holiness at all. First you must be joined to Christ, and then you shall be holy. "Without Him, separate from Him, you can do nothing" (John 15:5).

And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His people. A believer must not only "receive Christ Jesus the Lord" but "walk in Him, and be rooted and built up in Him" (Col. 2:6, 7).

Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus, looking at His cross, and learning fresh motives for a closer walk with God, looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day (Heb. 12:2; 2 Cor. 3:18).

The true secret of coming up out of the wilderness is to come up leaning on the Beloved (Song 8:5). The true way to be strong is to realize our weakness, and to feel that Christ must be all. The true way to grow in grace is to make use of Christ as a fountain for every minute’s necessities. We ought to employ Him as the prophet’s wife employed the oil—not only to pay our debts, but to live on also. We should strive to be able to say, "The life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (2 Kings 4:7; Gal. 2:20).

I pity those who try to be holy without Christ! Your labor is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, "I can do all things through Christ which strengthens me" (Phil. 4:13).

c. Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present. A saved soul has many sorrows. He has a body like other men, weak and frail. He has a heart like other men, and often a more sensitive one too. He has trials and losses to bear like others, and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose a place in life to fill blamelessly, unconverted relatives to bear with patiently, persecutions to endure and a death to die.

And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but the consolation there is in Christ (Phil. 2:1).

Jesus is indeed the Brother born for adversity. He is the Friend that sticks closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself (Heb. 4:15). He knows what sorrow is, for He was a Man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, "All my bones are out of joint" (Ps. 22:14). He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He had no honor in His own house.

And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit, how to fill up gaps in empty hearts, how to speak a word in season to the weary, how to heal the broken heart, how to make all our bed in sickness, how to draw near when we are faint, and say, "Fear not I am your salvation" (Lam. 3:57).

We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good physician, He will not measure out to us one drop of sorrow too much. David once said, "In the multitude of my thoughts within me, Your comforts delight my soul" (Ps. 104:19). Many a believer, I am sure, could say as much. "If the Lord Himself had not stood by me, the deep waters would have gone over my soul" (Ps. 124:5).

How a believer gets through all his troubles appears wonderful. flow he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this, that Christ is not only justification and sanctification, but consolation also.

Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure, that it is disappointment, annoyance, incessant trouble, worry, vanity and vexation of spirit. But no man was ever disappointed in Christ.

d. But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come. Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God—the sincere, thorough–going Christian—can give a reasonable account of the hope that is in him. No hope is reasonable which is not scriptural.

A true Christian has a good hope when he looks forward; the worldly man has none. A true Christian sees light in the distance; the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this that Jesus Christ is coming again, coming without sin, coming with all His people, coming to wipe away every tear, coming to raise His sleeping saints from the grave, coming to gather together all His family, that they may be forever with Him.

Why is a believer patient? Because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King.

Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven, his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that "He that shall come will soon come, and will not tarry." Christ is coming, and that is enough (Heb. 10:37).

This is indeed a "blessed hope!" (Titus 2:13.) Now is the school–time, then the eternal holiday. Now is the tossing on the waves of a troublesome world, then the quiet harbor. Now is the scattering, then the gathering. Now is the time of sowing, then the harvest. Now is the working season, then the wages. Now is the cross, then the crown.

People talk of their "expectations" and hopes from this world. None have such solid expectations as a saved soul. He can say, "My soul, wait you only upon God; my expectation is from Him" (Ps. 62:5).

In all true saving religion Christ is all in justification, all in sanctification, all in comfort, all in hope. Blessed is that mother’s child that knows it, and far more blessed is he that feels it, too. Oh, that men would prove themselves, and see what they know of it for their own souls!

4. Christ will be all in heaven

I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also Christ is all.

Like the altar in Solomon’s temple, Christ crucified will be the grand object in heaven. That altar struck the eye of everyone who entered the temple gates. It was a great bronze altar, twenty cubits broad, as broad as the front of the temple itself (2 Chron. 3:4; 4:1). So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne, and surrounded by adoring angels and saints, there will be "the Lamb that was slain." And "the Lamb shall be the light, of the place" (Rev. 5:6; 21:23).

The praise of the Lord Jesus, will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, "Worthy is the Lamb that was slain .... Blessing, and honor, and glory, and power, be unto Him that sits upon the throne, and unto the Lamb forever and ever" (Rev. 5:12, 13).

The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall "serve Him day and night in His temple" (Rev. 7:15). Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without weariness.

The presence of Christ Himself shall be one everlasting enjoyment of the inhabitants of heaven. We shall see His face, and hear His voice, and speak with Him as friend with friend (Rev. 22:4). Sweet is the thought that whoever may be warning at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants (Ps. 17:15).

What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. "Better, indeed will be the sight of the eyes than the wandering of the desire!" (Eccl. 6:9.)

But alas, how little fit for heaven are many who talk of going to heaven, when they die, while they manifestly have no saving faith and no real acquaintance with Christ. You give Christ no honor here. You have no communion with Him. You do not love Him. Alas, what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late!

I trust I have now shown how deep are the foundations of that little expression "Christ is all".

I might easily add to the things I have said, if space permitted. The subject is not exhausted. I have barely walked over the surface of it. There are mines of precious truth connected with it, which I have left unopened.

I might show how Christ ought to be all in a visible church. religious buildings, numerous religious services, gorgeous ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honored, magnified and exalted. That church is but a dead carcass in which Christ is not all.

I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do is to lift up Christ. We are to be like the pole on which the bronze serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King’s Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honor that minister who does not testify of Christ, who does not make Christ all.

I might show how language seems exhausted in the Bible, in describing Christ’s various offices. I might describe how figures seem endless, which are employed in unfolding Christ’s fullness. The High Priest, the Mediator, the Redeemer, the Savior, the Advocate, the Shepherd, the Physician, the Bridegroom, the Head, the Bread of Life, the Light of the world, the Way, the Door, the Vine, the Rock, the Fountain, the Sun of Righteousness, the Forerunner, the Surety, the Captain, the Prince of life, the Amen, the Almighty, the Author and Finisher of faith, the Lamb of God, the King of saints, the Wonderful, the Mighty God, the Counselor, the Bishop of souls—all these, and many more, are names given to Christ in Scripture. Each is a fountain of instruction and comfort for everyone who is willing to drink of it. Each supplies matter for useful meditation.

But I trust I have said enough to throw light on the point I want to impress on the minds of all who read this message. I trust I have said enough to show the immense importance of the practical conclusions with which I now desire to finish the subject.

1. Is Christ all? Then let us learn the utter uselessness of a Christless religion. There are only too many baptized men and women who practically know nothing at all about Christ. Their religion consists in a few vague notions and empty expressions. They "trust they are no worse than others." They "keep to their church". They "try to do their duty". They "do nobody any harm." They "hope God will be merciful to them". They "trust the Almighty will pardon their sins, and take them to heaven when they die". This is about the whole of their religion!

But what do these people know practically about Christ? Nothing, nothing at all! What experimental acquaintance have they with His offices and work, His blood, His righteousness, His mediation, His priesthood, His intercession? None, none at all! Ask them about a saving faith, ask them about being born again of the Spirit, ask them about being sanctified in Christ Jesus. What answer will you get? You are a barbarian to them. You have asked them simple Bible questions. But they know no more about them experimentally than a Buddhist or a Turk. And yet this is the religion of hundreds and thousands of people who are called Christians all over the world!

If any reader of this message is a man of this kind, I warn him plainly that such Christianity will never take him to heaven. It may do very well in the eye of man. It may pass muster very decently at the vestry meeting, in the place of business, in the House of Commons, or in the streets. But it will never comfort you. It will never satisfy your conscience. It will never save your soul.

I warn you plainly that all notions and theories about God being merciful without Christ, and excepting through Christ, are baseless delusions and empty fancies. Such theories are as purely an idol of man’s invention as the idol of Juggernaut. They are all of the earth, earthy. They never came down from heaven. The God of heaven has sealed and appointed Christ as the one only Savior and way of life, and all who would be saved must be content to be saved by Him, or they will never be saved at all.

Let every reader take notice. I give you fair warning this day. A religion without Christ will never save your soul.

2. Let me say another thing: Is Christ all? Then learn the enormous folly of joining anything with Christ in the matter of salvation. There are multitudes of baptized men and women who profess to honor Christ, but in reality do Him great dishonor. They give Christ a certain place in their system of religion, but not the place which God intended Him to fill. Christ alone is not all in all to their souls. No! It is either Christ and the church, or Christ and the sacraments, or Christ and His ordained ministers, or Christ and their own repentance, or Christ and their own goodness, or Christ and their own prayers, or Christ and their own sincerity and charity, on which they practically rest their souls.

If any reader of this message is a Christian of this kind, I warn him also plainly, that his religion is an offense to God. You are changing God’s plan of salvation into a plan of your own devising. You are in effect deposing Christ from His throne, by giving the glory due to Him to another.

I care not who it is that teaches such religion, and on whose word you build. Whether he be pope or cardinal, archbishop or bishop, dean or archdeacon, presbyter or deacon, Episcopalian or Presbyterian, Baptist or Independent, Wesleyan or Plymouth brother, whoever adds anything to Christ, teaches you wrong.

I care not what it is that you add to Christ. Whether it be the necessity of joining the church of Rome, or of being an Episcopalian, or of becoming a free churchman, or of giving up the liturgy, or of being dipped—whatever you may practically add to Christ in the matter of salvation, you do Christ an injury.

Take heed what you are doing. Beware of giving to Christ’s servants the honor due to none but Christ. Beware of giving the Lord’s ordinances the honor due unto the Lord. Beware of resting the burden of your soul on anything but Christ, and Christ alone.

3. Let me say another thing. Is Christ all? Then let all who want to be saved, apply direct to Christ. There are many who hear of Christ with the ear and believe all they are told about Him. They allow that there is no salvation excepting in Christ. They acknowledge that Jesus alone can deliver them from hell, and present them faultless before God.

But they seem never to get beyond this general acknowledgment. They never fairly lay hold on Christ for their own souls. They stick fast in a state of wishing and wanting and feeling and intending, and never get any further. They see what we mean; they know it is all true. They hope one day to get the full benefit of it, but at present they get no benefit whatever. The world is their all Politics are their all. Pleasure is their all. Business is their all. But Christ is not their all.

If any reader of this message is a man of this kind, I warn him also plainly, he is in a bad state of soul. You are as truly in the way to hell in your present condition, as Judas Iscariot or Ahab or Cain. Believe me, there must be actual faith in Christ, or else Christ died in vain, so far as you are concerned. It is not looking at the bread that feeds the hungry man, but the actual eating of it. It is not gazing on the lifeboat that saves the shipwrecked sailor, but the actual getting into it. It is not knowing and believing that Christ is a Savior that can save your soul, unless there are actual transactions between you and Christ. You must be able to say, "Christ is my Savior, because I have come to Him by faith, and taken Him for my own." "Much of religion," said Luther, "turns on being able to use possessive pronouns. Take from me the word ‘my, ’ and you take from me God!"

Hear the advice I give you this day, and act upon it at once. Stand still no longer, waiting for some imaginary frames and feelings which will never come. Hesitate no longer under the idea that you must first of all obtain the Spirit, and then come to Christ. Arise and come to Christ just as you are. He waits for you, and is as willing to save as He is mighty. He is the appointed Physician for sin–sick souls. Deal with Him as you would with your doctor about the cure of a disease of your body. Make a direct application to Him and tell Him all your wants. Take with you words this day, and cry mightily to the Lord Jesus for pardon and peace, as the thief did on the cross. Do as that man did cry, "Lord, remember me" (Luke 23:42). Tell Him you have heard that He receives sinners, and that you are such. Tell Him you want to be saved, and ask Him to save you. Rest not until you have actually tasted for yourself that the Lord is gracious. Do this, and you shall find, sooner or later, if you are really in earnest, that Christ is all.

4. One more thing let me add. Is Christ all? Then let all His converted people deal with Him as if they really believed it. Let them lean on Him and trust Him far more than they have ever done yet. Alas, there are many of the Lord’s people who live far below their privileges! There are many truly Christian souls who rob themselves of their own peace and forsake their own mercies. There are many who insensibly join their own faith, or the work of the Spirit in their own hearts, to Christ, and so miss the fullness of gospel peace. There are many who make little progress in their pursuit of holiness and shine with a very dim light. And why is all this? Simply because in nineteen cases out of twenty men do not make Christ all in all.

Now I call on every reader of this message who is a believer, I beseech him for his own sake, to make sure that Christ is really and thoroughly his all in all. Beware of allowing yourself to mingle anything of your own with Christ.

Have you faith? It is a priceless blessing. Happy indeed are they who are willing and ready to trust Jesus. But take heed you do not make a Christ of your faith. Rest not on your own faith, but on Christ.

Is the work of the Spirit in your soul? Thank God for it. It is a work that shall never be overthrown. But oh, beware lest, unawares to yourself, you make a Christ of the work of the Spirit! Rest not on the work of the Spirit, but on Christ.

Have you any inward feelings of religion, and experience of grace? Thank God for it. Thousands have no more religious feeling than a cat or dog. But oh, beware lest you make a Christ of your feelings and sensations! They are poor, uncertain things and sadly dependent on our bodies and outward circumstances. Rest not a grain of weight on your feelings. Rest only on Christ.

Learn, I entreat you, to look more and more at the great object of faith, Jesus Christ, and to keep your mind dwelling on Him. So doing you would find faith and all the other graces grow, though the growth at the time might be imperceptible to yourself. He that would prove a skillful archer must look not at the arrow, but at the mark.

Alas, I fear there is a great piece of pride and unbelief still sticking in the hearts of many believers! Few seem to realize how much they need a Savior. Few seem to understand how thoroughly they are indebted to Him. Few seem to comprehend how much they need Him every day. Few seem to feel how simply and like a child they ought to hang their souls on Him. Few seem to be aware how full of love He is to His poor, weak people, and how ready to help them! And few therefore seem to know the peace and joy and strength and power to live a godly life, which is to be had in Christ.

Change your plan, reader, if your conscience tells you are guilty; change your plan, and learn to trust Christ more. Physicians love to see patients coming to consult them; it is their office to receive the sickly, and if possible to effect cures. The advocate loves to be employed; it is his calling. The husband loves his wife to trust him and lean upon him; it is his delight to cherish her and promote her comfort. And Christ loves His people to lean on Him, to rest in Him, to call on Him, to abide in Him.

Let us all learn and strive to do so more and more. Let us live on Christ. Let us live in Christ. Let us live with Christ. Let us live to Christ. So doing, we shall prove that we fully realize that Christ is all. So doing, we shall feel great peace, and attain more of that holiness without which no man shall see the Lord (Hebrews 12:14).

The Life of God in the Soul of Man

Henry Scougal

PART I. On Religion; the Natural and Divine Life; and the exemplification of Divine Love in our blessed Savior.

PART II. On the Excellency of Religion and Divine Love.

PART III. On the Difficulties and Duties of the Christian Life.

PART I. On Religion; the Natural and Divine Life; and the exemplification of Divine Love in our blessed Savior.

my dear friend,

This designation doth give you a title to all endeavours whereby I can serve your interests; and your pious inclinations to do so, happily conspire with my duty, that I shall not need to step out of my road to gratify you—but I may at once perform an office of friendship, and discharge an exercise of my function, since the advancing of virtue and holiness, (which I hope you make your greatest study,) is the peculiar business of my employment. This, therefore, is the most popular instance wherein I can vent my affection, and express my gratitude towards you, and I shall not any longer delay the performance of the promise I made you to this purpose; for though I know you are provided with better helps of this nature than any I can offer you, nor are you like to meet with any thing here which you knew not before, yet I am hopeful, that what cometh from one whom you are pleased to honour with your friendship, and which is more particularly designed for your use, will be kindly accepted by you; and God's providence perhaps may so direct my thoughts, that something or other may prove useful to you. Nor shall I doubt your pardon, if, for moulding my discourse into the better frame, I lay a low foundation, beginning with the nature and properties of religion, and all along give such way to my thoughts, in the prosecution of the subject, as may bring me to say many things which were not necessary, did I only consider to whom I am writing.

I cannot speak of religion, but I must lament, that among so many pretenders to it, so few understand what it means: some placing it in the understanding, in orthodox notions and opinions; and all the account they can give of their religion is, that they are of this and the other persuasion, and have joined themselves to one of those many sects whereinto Christendom is most unhappily divided. Others place it in the outward man, in a constant course of external duties, and a model of performances. If they live peaceably with their neighbours, keep a temperate diet, observe the returns of worship, frequenting the church, or their closet, and sometimes extend their hands to the relief of the poor, they think they have sufficiently acquitted themselves. Others again put all religion in the affections, in rapturous hearts, and ecstatic devotion; and all they aim at is, to pray with passion, and think of heaven with pleasure, and to be affected with those kind and melting expressions wherewith they court their Saviour, till they persuade themselves they are mightily in love with him, and from thence assume a great confidence of their salvation, which they esteem the chief of Christian graces. Thus are these things which have any resemblance of piety, and at the best are but means of obtaining it, or particular exercises of it, frequently mistaken for the whole of religion: nay, sometimes wickedness and vice pretend to that name. I speak not now of those gross impieties wherewith the Heathens were wont to worship their gods. There are but too many Christians who would consecrate their vices, and follow their corrupt affections, whose ragged humour and sullen pride must pass for Christian severity; whose fierce wrath, and bitter rage against their enemies, must be called holy zeal; whose petulancy towards their superiors, or rebellion against their governors, must have the name of Christian courage and resolution.

But certainly religion is quite another thing, and they who are acquainted with it will entertain far different thoughts, and disdain all those shadows and false imitations of it. They know by experience that true religion is a union of the soul with God, a real participation of the divine nature, the very image of God drawn upon the soul, or, in the apostle's phrase, "It is Christ formed within us."—Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine Life: and under these terms I shall discourse of it, showing first, how it is called a life; and then, how it is termed divine.

I choose to express it by the name of life, first, because of its permanency and stability. Religion it not a sudden start, or passion of the mind, not though it should rise to the height of a rapture, and seem to transport a man to extraordinary performances. There are few but have convictions of the necessity of doing something for the salvation of their souls, which may push them forward some steps with a great deal of seeming haste; but anon they flag and give over. They were in a hot mood, but now they are cooled; they did shoot forth fresh and high, but are quickly withered, because they had no root in themselves. These sudden fits may be compared to the violent and convulsive motions of bodies newly beheaded, caused by the agitations of the animal spirits, after the soul is departed, which, however violent and impetuous, can be of no long continuance; whereas the motions of holy souls are constant and regular, proceeding from a permanent and lively principle. It is true, this divine life continueth not always in that same strength and vigour, but many times suffers sad decays; and holy men find greater difficulty in resisting temptations, and less alacrity in the performance of their duties. Yet it is not quite extinguished, nor are they abandoned to the power of those corrupt affections, which sway and overrule the rest of the world.

Again, religion may be designed by the name of life, because it is an inward, free, and self-moving principle: and those who have made progress in it, are not actuated only by external motives, driven merely by threatenings, nor bribed by promises, nor constrained by laws; but are powerfully inclined to that which is good, and delight in the performance of it. The love which a pious man bears to God and goodness, is not so much by virtue of a command enjoining him so to do, as by a new nature instructing and prompting him to it; nor doth he pay his devotions as an unavoidable tribute only to appease the divine justice, or quiet his clamorous conscience; but those religious exercises are the proper emanations of the divine life, the natural employments of the new-born soul. He prays, and gives thanks, and repents, not only because these things are commanded, but rather because he is sensible of his wants, and of the divine goodness, and of the folly and misery of a sinful life. His charity is not forced, nor his alms extorted from him; his love makes him willing to give; and though there were no outward obligation, his heart would devise liberal things. Injustice or intemperance, and all other vices, are as contrary to his temper and constitution, as the basest actions are to the most generous spirit, and impudence and scurrility to those who are naturally modest. So that I may well say with St. John, "Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is born of God." Though holy and religious persons do much eye the law of God, and have a great regard unto it, yet it is not so much the sanction of the law, as its reasonableness, and purity, and goodness, which do prevail with them. They account it excellent and desirable in itself, and that in keeping of it there is great reward; and that divine love wherewith they are actuated, makes them become a law unto themselves:

Who shall prescribe a law to those that love?

Love's a more powerful law which doth them move.

In a word, what our blessed Saviour said of himself, is in some measure applicable to his followers, that "it is their meat and drink to do their Father's will." And, as the natural appetite is carried out toward food, though we should not reflect on the necessity of it for the preservation of our lives, so they are carried with a natural and unforced propension toward that which is good and commendable. It is true, external motives are many times of great use to excite and stir up this inward principle, especially in its infancy and weakness, when it is often so languid that the man himself can scarce discern it, hardly being able to move one step forward but when he is pushed by his hopes or his fears, by the pressure of an affliction, or the sense of a mercy, by the authority of the law, or the persuasion of others. Now, if such a person be conscientious and uniform in his obedience, and earnestly groaning under the sense of his dulness, and is desirous to perform his duties with more spirit and vigour, these are the first motions of the divine life, which, though it be faint and weak, will surely be cherished by the influences of heaven, and grow unto greater maturity. But he who is utterly destitute of this inward principle, and doth not aspire to it, but contents himself with those performances whereunto he is prompted by education or custom, by the fear of hell or carnal notions of heaven, can no more be accounted a religious person, than a puppet can be called a man. This forced and artificial religion is commonly heavy and languid, like the motion of a weight forced upward. It is cold and spiritless, like the uneasy compliance of a wife married against her will, who carries it dutifully toward the husband whom she does not love, out of some sense of virtue or honour. Hence also this religion is scant and niggardly, especially in those duties which do greatest violence to men's carnal inclinations; and those slavish spirits will be sure to do no more than is absolutely required. It is a law that compels them, and they will be loath to go beyond what it stints them to; nay, they will ever be putting such glosses on it, as may leave themselves the greatest liberty. Whereas, the spirit of true religion is frank and liberal—far from such peevish and narrow reckoning; and he who hath given himself entirely unto God, will never think he doth too much for him.

By this time I hope it doth appear, that religion is with a great deal of reason termed a life, or vital principle, and that it is very necessary to distinguish betwixt it and that obedience which is constrained, and depends upon external causes. I come next to give an account why I designed it by the name of Divine Life: and so it may be called, not only in regard of its fountain and original, having God for its author, and being wrought in the souls of men by the power of his Holy Spirit; but also in regard of its nature, religion being a resemblance of the divine perfections, the image of the Almighty shining in the soul of man: nay, it is a real participation of his nature, it is a beam of the eternal light, a drop of that infinite ocean of goodness; and they who are endowed with it may be said to have "God dwelling in their souls, and Christ formed within them."

Before I descend to a more particular consideration of that divine life wherein true religion doth consist, it will perhaps be fit to speak a little of that natural or animal life which prevails in those who are strangers to the other: and by this I understand nothing else, but our inclination and propension towards those things which are pleasing and acceptable to nature; or self-love issuing forth and spreading itself into as many branches as men have several appetites and inclinations. The root and foundation of the animal life, I reckon to be sense, taking it largely, as it is opposed unto faith, and importeth our perception and sensation of those things that are either grateful or troublesome to us. Now these animal affections, considered in themselves, and as they are implanted in us by nature, are not vicious or blameable; nay, they are instances of the the wisdom of the Creator, furnishing his creatures with such appetites as tend to the preservation and welfare of their lives. These are instead of a law unto the brute beasts, whereby they are directed towards the ends for which they were made: but man being made for higher purposes, and to be guided by more excellent laws, becomes guilty and criminal when he is so far transported by the inclinations of this lower life as to violate his duty, or neglect the higher and more noble designs of his creation. Our natural affections are not wholly to be extirpated and destroyed, but only to be moderated and overruled by superior and more excellent principle. In a word, the difference betwixt a religious and wicked man is, that in the one divine life bears sway, in the other the animal life doth prevail.

But it is strange to observe unto what different courses this natural principle will sometimes carry those who are wholly guided by it, according to the diverse circumstances that concur with it to determine them; and then, not considering this doth frequently occasion very dangerous mistakes, making men think well of themselves by reason of that seeming difference which is betwixt them and others, whereas, perhaps, their actions do all the while flow from one and the same original. If we consider the natural temper and constitution of men's souls, we shall find some to be airy, frolicksome, and light, which make their behaviour extravagant and ridiculous; whereas others are naturally serious and severe, and their whole carriage composed into such gravity as gains them a great deal of reverence and esteem. Some are of a humorous, rugged, and morose temper, and can neither be pleased themselves, nor endure that others should be so. But all are not born with such sour and unhappy dispositions; for some persons have a certain sweetness and benignity rooted in their natures; and they find the greatest pleasure in the endearments of society, and the mutual complacency of friends, and covet nothing more than to have every body obliged to them: and it is well that nature hath provided this complexional tenderness, to supply the defect of true charity in the world, and to incline men to do something for one another's welfare. Again, in regard to education, some have never been taught to follow any other rules than those of pleasure or advantage; but others are so inured to observe the strictest rules of decency and honour, and some instances of virtue, that they are hardly capable of doing any thing which they have been accustomed to look upon as base and unworthy.

In fine, it is no small difference in the deportment of mere natural men, that doth arise from the strength or weakness of their wit or judgment, and from their care and negligence in using them. Intemperance and lust, injustice and oppression, and all those other impieties which abound in the world, and render it so miserable, are the issues of self-love, the effect of the animal life, when it is neither overpowered by religion, nor governed by natural reason: but if it once take hold of reason, and get judgment and wit to be of its party, it will many times disdain the grosser sort of vices, and spring up into fair imitations of virtue and goodness. If a man have but so much reason as to consider the prejudice which intemperance and inordinate lust do bring unto his health, his fortune, and his reputation, self-love may suffice to restrain him; and one may observe the rules of moral justice, in dealing with others, as the best way to secure his own interest, and maintain his credit in the world. But this is not all; for this natural principle, by the help of reason, may take a higher flight, and come nigher the instances of piety and religion: it may incline a man to the diligent study of divine truths; for why should not these, as well as other speculations, be pleasant and grateful to curious and inquisitive minds? It may make men zealous in maintaining and propagating such opinions as they have espoused, and be very desirous that others should submit unto their judgment, and approve the choice of religion which they themselves have made. It may make them delight to hear and compose excellent discourses about the matters of religion; for eloquence is very pleasant, whatever be the subject: nay, some it may dispose to no small height of sensible devotion. The glorious things that are spoken of heaven, may make even a carnal heart in love with it: the metaphors and similitudes made use of in Scripture, of crowns and sceptres, and rivers of pleasure, &c. will easily affect a man's fancy, and make him wish to be there, though he neither understand nor desire those spiritual pleasures which are described and shadowed forth by them: and when such a person comes to believe that Christ has purchased those glorious things for him, he may feel a kind of tenderness and affection towards so great a benefactor, and imagine that he is mightily enamoured with him, and yet all the while continue a stranger to the holy temper and spirit of the blessed Jesus; and what hand the natural constitution may have in the rapturous devotions of some melancholy persons, hath been excellently discovered of late by several learned and judicious pens.

To conclude, there is nothing proper to make a man's life pleasant, or himself eminent and conspicuous in the world, but this natural principle, assisted by wit and reason, may prompt him to it: and though I do not condemn those things in themselves, yet it concerns us nearly to know and consider their nature, both that we may keep within due bounds, and also that we may learn never to value ourselves on the account of such attainments, nor lay the stress of religion upon our natural appetites or performances.

It is now time to return to the consideration of that divine life whereof I was discoursing before, that life which is hid with Christ in God; and therefore hath no glorious show or appearance in the world, and to the natural man will seem a mean and insipid notion. As the animal life consisteth in that narrow and confined love which is terminated on a man's self, and in his propension towards those things that are pleasing to nature; so the divine life stands in a universal and unbounded affection, and in the mastery over our natural inclinations, that they may never be able to betray us to those things which we know to be blameable. The root of the divine life is faith; the chief branches are love to God, charity to man, purity, and humility: for, as an excellent person hath well observed, however these names be common and vulgar, and make no extraordinary sound, yet do they carry such a mighty sense, that the tongue of man or angel can pronounce nothing more weighty or excellent. Faith hath the same place in the divine life, which sense hath in the natural, being indeed nothing else but a kind of sense, or feeling persuasion of spiritual things; it extends itself unto all divine truths; but in our lapsed estate, it hath a peculiar relation to the declaration of God's mercy and reconcilableness to sinners through a Mediator; and therefore, receiving its denomination from that principal object, is ordinarily termed faith in Jesus Christ.

The love of God is a delightful and affectionate sense of the divine perfections, which makes the soul resign and sacrifice itself wholly unto him, desiring above all things to please him, and delighting in nothing so much as in fellowship and communion with him, and being ready to do or suffer any thing for his sake, or at his pleasure. Though this affection may have its first rise from the favours and mercies of God toward ourselves, yet doth it, in its growth and progress, transcend such particular considerations, and ground itself on his infinite goodness, manifested in all the works of creation and providence. A soul thus possessed with divine love, must needs be enlarged, toward all mankind, in a sincere and unbounded affection, because of the relation they have to God, being his creatures, and having something of his image stamped upon them; and this is that charity I named as the second branch of religion, and under which all the parts of justice, all the duties we owe to our neighbour, are eminently comprehended: for he who doth truly love all the world, will be nearly concerned in the interest of every one; and so far from wronging or injuring any person, that he will resent any evil that befals others, as if it happened to himself.

By purity, I understand a due abstractedness from the body, and mastery over the inferior appetites; or such a temper and disposition of mind, as makes a man despise and abstain from all pleasures and delights of sense or fancy, which are sinful in themselves, or tend to extinguish or lessen our relish of more divine and intellectual pleasures; which doth also infer a resoluteness to undergo all those hardships he may meet with in the performance of his duty; so that not only chastity and temperance, but also Christian courage and magnanimity, may come under this head.

Humility imports a deep sense of our own meanness, with hearty and affectionate acknowledgment of our owing all that we are to the divine bounty; which is always accompanied with a profound submission to the will of God, and great deadness toward the glory of the world and applause of men.

These are the highest perfections that either men or angels are capable of—the very foundation of heaven laid in the soul; and he who hath attained them, needs not desire to pry into the hidden rolls of God's decrees, or search the volumes of heaven to know what is determined about his everlasting condition; but he may find a copy of God's thoughts concerning him, written in his own breast. His love to God may give him assurance of God's favour to him; and those beginnings of happiness, which he feels in the conformity of the powers of his soul to the nature of God, and compliance with his will, are a sure pledge that his felicity shall be perfected, and continued to all eternity; and it is not without reason that one said, "I had rather see the real impressions of a God-like nature upon my own soul, than have a vision from heaven, or an angel sent to tell me that my name was enrolled in the book of life."

When we have said all that we can, the secret mysteries of a new nature and divine life can never be sufficiently expressed: language and words cannot reach them; nor can they be truly understood but by those souls that are enkindled within, and awakened unto the sense and relish of spiritual things: "There is a spirit in man; and the inspiration of the Almighty giveth this understanding." The power and life of religion may be better expressed in actions than in words; because actions are more lively things, and do better represent the inward principle whence they proceed; and, therefore, we may take the best measure of those gracious endowments from the deportment of those in whom they reside; especially as they are perfectly exemplified in the holy life of our blessed Saviour, a main part of whose business in this world was to teach, by his practice, what he did require of others,—and to make his own conversation an exact resemblance of those unparalleled rules which he prescribed; so that if ever true goodness was visible to mortal eyes, it was then, when his presence did beautify and illustrate this lower world.

That sincere and devout affection wherewith his blessed soul did constantly burn towards his heavenly Father, did express itself in an entire resignation to his will; it was his very "meat to do the will, and finish the work of him that sent him." This was the exercise of his childhood, and the constant employment of his riper age. He spared no travel or pains while he was about his Father's business, but took such infinite content and satisfaction in the performance of it, that when, being faint and weary with his journey, he rested himself on Jacob's well, and entreated water of the Samaritan woman. The success of his conference with her, and the accession that was made to the kingdom of God, filled his mind with such delight, as seemed to have redounded to his very body, refreshing his spirits, and making him forget the thirst whereof he complained before, and refuse the meat which he had sent his disciples to buy. Nor was he less patient and submissive in suffering the will of God, than diligent in the doing of it: he endured the sharpest afflictions and extremest miseries that ever were inflicted on any mortal, without repining thought, or discontented word: for though he was far from a stupid insensibility, or a fantastic or stoical obstinacy, and had as quick a sense of pain as other men, and the deepest apprehension of what he was to suffer in his soul, (as his bloody sweat, and the sore amazement and sorrow which he professed, do abundantly declare,) yet did he entirely submit to that severe disposition of providence, and willingly acquiesced in it.

And he prayed to God, that "if it were possible," (or, as one of the Evangelists hath it, "if he were willing,") "that cup might be removed:" yet he gently added, "nevertheless, not my will, but thine be done." Of what strange importance are the expressions, John 12:27. where he first acknowledgeth the anguish of his spirit, "Now is my soul troubled," (which would seem to produce a kind of demur,) "and what shall I say?" And then he goes on to deprecate his sufferings, "Father, save me from this hour;" which he had no sooner uttered, but he doth, as it were, on second thoughts, recall it in these words, "But for this cause came I into the world;" and concludes, "Father, glorify thy name." Now, we must not look on this as any levity, or blameable weakness in the blessed Jesus: he knew all along what he was to suffer, and did most resolutely undergo it; but it shows us the inconceivable weight and pressure that he was to bear, which, being so afflicting, and contrary to nature, he could not think of without terror; yet considering the will of God, and the glory which was to redound from him thence, he was not only content, but desirous to suffer it.

Another instance of his love to God was his delight in conversing with him by prayer, which made him frequently retire himself from the world, and, with the greatest devotion and pleasure, spend whole nights in that heavenly exercise, though he had not sins to confess, and but few secular interests to pray for; which, alas! are almost the only things that are wont to drive us to our devotions. Nay, we may say his whole life was a kind of prayer; a constant course of communion with God: if the sacrifice was not always offering, yet was the fire still kept alive; nor was ever the blessed Jesus surprised with that dulness, or tepidity of spirit, which we must many times wrestle with before we can be fit for the exercise of devotion.

In the second place, I should speak of his love and charity toward all men: but he who would express it, must transcribe the history of the gospel, and comment upon it; for scarce any thing is recorded to have been done or spoken by him, which was not designed for the good and advantage of some one or other.—All his miraculous works were instances of his goodness as well as his power; and they benefited those on whom they were wrought, as well as they amazed the beholders. His charity was not confined to his kindred or relations; nor was all his kindness swallowed up in the endearment of that peculiar friendship which he carried toward his beloved disciple; but every one was his friend who obeyed his holy commands, John 15:14. And whosoever did the will of his Father, the same was to him as his brother, sister, and mother.

Never was any unwelcome to him who came with an honest intention, nor did he deny any request which tended to the good of those that asked it: so that what was spoken of that Roman emperor, who, for his goodness, was called the darling of mankind, was really performed by him, that never any departed from him with a heavy countenance, except that rich youth, (Mark 10. who was sorry to hear that the kingdom of heaven stood at so high a rate, and that he could not save his soul and his money too. And certainly it troubled our Saviour, to see that when a price was in his hand to get wisdom, yet he had no heart to it. The ingenuity that appeared in his first address had already procured some kindness for him; for it is said, "and Jesus, beholding him, loved him:" but must he, for his sake, cut out a new way to heaven, and alter the nature of things, which make it impossible that a covetous man should be happy?

And what shall I speak of his meekness, who could encounter the monstrous ingratitude and dissimulation of that miscreant who betrayed him, in no harsher terms than these: "Judas, betrayest thou the Son of man with a kiss?" What farther evidence could we desire of his fervent and unbounded charity, than that he willingly laid down his life even for his most bitter enemies; and mingling his prayers with his blood, besought the Father that his death might not be laid to their charge, but might become the means of eternal life to those very persons who procured it?

The third branch of the divine life is purity, which, as I said consists in a neglect of worldly enjoyment accommodations, in a resolute enduring of all such troubles as we meet with in doing of our duty. Now surely, if ever any person was wholly dead to all the pleasures of the natural life, it was the blessed Jesus, who seldom tasted them when they came in his way; but never stepped out of his road to seek them. Though he allowed others the comforts of wedlock, and honoured marriage with his presence, yet he chose the severity of a virgin life, and never knew the nuptial bed: and though at the same time he supplied the want of wine with a miracle, yet he would not work one for the relief of his own hunger in the wilderness; so gracious and divine was the temper of his soul, in allowing to others such lawful gratifications as himself thought good to abstain from, and supplying not only their more extreme and pressing necessities, but also their smaller and less considerable wants. We many times hear of our Saviour's sighs, and groans, and tears; but never that he laughed; and but once that he rejoiced in spirit: so that through his whole life, he did exactly answer that character given of him by the prophet of old, that he was "a man of sorrows and acquainted with grief." Nor were the troubles and disaccommodations of his life other than matters of choice; for never did there any appear on the stage of the world with greater advantages to have raised himself to the highest secular felicity. He who would bring together such a prodigious number of fishes into his disciples' net, and, at another time, receive that tribute from a fish which he was to pay to the temple, might easily have made himself the richest person in the world. Nay, without any money, he could have maintained an army powerful enough to have justled Cesar out of his throne, having oftener than once fed several thousands with a few loaves and small fishes; but, to show how small esteem he had of all the enjoyments in the world, he chose to live in so poor and mean a condition, "that though the foxes had holes, and the birds of the air had nests, yet he, who was Lord and heir of all things, had not whereon to lay his head." He did not frequent the courts of princes, nor affect the acquaintance or converse of great ones; but, being reputed the son of a carpenter, he had fishermen, and such other poor people for his companions, and lived at such a rate as suited with the meanness of that condition.

And thus I am brought unawares to speak of his humility, the last branch of the divine life; wherein he was a most eminent pattern to us, that we might "learn of him to be meek and lowly in heart." I shall not now speak of that infinite condescension of the eternal Son of God, in taking our nature upon him, but only reflect on our Saviour's lowly and humble deportment while he was in the world. He had none of those sins and imperfections which may justly humble the best of men; but he was so entirely swallowed up with a deep sense of the infinite perfections of God, that he appeared as nothing in his own eyes; I mean so far as he was a creature. He considered those eminent perfections which shined in his blessed soul, not as his own, but the gifts of God; and therefore assumed nothing to himself for them, but, with the profoundest humility, renounced all pretences to them. Hence did he refuse that ordinary compellation of "Good Master," when addressed to his human nature, by one who, it seems, was ignorant of his divinity: "Why callest thou me good? there is none good but God only;" as if he had said, The goodness of any creature (and such only thou takest me to be) is not worthy to be named or taken notice of. It is God alone who is originally and essentially good.' He never made use of his miraculous power for vanity or ostentation. He would not gratify the curiosity of the Jews with a sign from heaven, some prodigious appearance in the air; nor would he follow the advice of his countrymen and kindred, who would have all his great works performed in the eyes of the world, for gaining him the greater fame. But when his charity had prompted him to the relief of the miserable, his humility made him many times enjoin the concealment of the miracle; and when the glory of God, and the design for which he came into the world, required the publication of them, he ascribeth the honour of all to his Father, telling them, "that of himself he was able to do nothing."

I cannot insist on all the instances of humility in his deportment towards men: his withdrawing himself when they would have made him a king; his subjection, not only to his blessed mother, but to her husband, during his younger years; and his submission to all the indignities and affronts which his rude and malicious enemies did put upon him. The history of his holy life, recorded by those who convened with him, is full of such passages as these; and indeed the serious and attentive study of it is the best way to get right measures of humility, and all the other parts of religion which I have been endeavouring to desribe.

But now, that I may lessen your trouble of reading a long letter, by making some pauses in it, let me here subjoin a prayer, that might be proper when one, who had formally entertained some false notions of religion, begins to discover what it is.

A PRAYER.

Infinite and eternal Majesty! Author and Fountain of being and blessedness! how little do we poor sinful creatures know of thee, or the way to serve and please thee! We talk of religion, and pretend unto it; but, alas! how few are there that know and consider what it means! How easily do we mistake the affections of our nature, and issues of self-love, for those divine graces which alone can render us acceptable in thy sight! It may justly grieve me to consider, that I should have wandered so long, and contented myself so often with vain shadows and false images of piety and religion; yet I cannot but acknowledge and adore thy goodness, who hast been pleased, in some measure, to open mine eyes, and let me see what it is at which I ought to aim. I rejoice to consider what mighty improvements my nature is capable of, and what a divine temper of spirit doth shine in those whom thou art pleased to choose, and causest to approach unto thee. Blessed be thine infinite mercy, who sentest thine own Son to dwell among men, and instruct them by his example as well as his laws, giving them a perfect pattern of what they ought to be. O that the holy life of the blessed Jesus may be always in my thoughts, and before mine eyes, till I receive a deep sense and impression of those excellent graces that shined so eminently in him! And let me never cease my endeavours, till that new and divine nature prevail in my soul, and Christ be formed within me.

PART II. On the Excellency of Religion and Divine Love.

And now, my dear friend, having discovered the nature of true religion, before I proceed any further, it will not perhaps be unfit to fix our meditations a little on the excellency and advantages of it, that we may be excited to the more vigorous and diligent prosecution of those methods whereby we may attain so great a felicity. But, alas! what words shall we find to express that inward satisfaction, those hidden pleasures, which can never be rightly understood but by those holy souls that feel them? "A stranger intermeddleth not with their joys." Holiness is the right temper, the vigorous and healthful constitution of the soul. Its faculties had formerly been enfeebled and disordered, so that they could not exercise their natural functions; it had wearied itself with endless tossings and rollings, and was never able to find any rest. Now that distemper being removed, it feels itself well; there is due harmony in its faculties, and a sprightly vigour possesseth every part. The understanding can discern what is good, and the will can cleave to it. The affections are not tied to the motions of sense and the influence of external objects, but they are stirred by more divine impressions, are touched by a sense of invisible things.

Let us descend, if you please, into a nearer and more particular view of religion, in those several branches of it which were named before. Let us consider that love and affection wherewith holy souls are united to God, that we may see what excellency and felicity is involved in it. Love is that powerful and prevalent passion, by which all the faculties and inclinations of the soul are determined, and on which both its perfection and happiness depend. The worth and excellency of a soul is to be measured by the object of its love. He who loveth mean and sordid things doth thereby become base and vile, but a noble and well-placed affection doth advance and improve the spirit into a conformity with the perfections which it loves. The images of these do frequently present themselves unto the mind, and, by a secret force and energy, insinuate into the very constitution of the soul, and mould and fashion it unto their own likeness. Hence we may see how easily lovers or friends do slide into the imitation of the persons whom they affect; and how, even before they are aware, they begin to resemble them, not only in the more considerable instances of their deportment, but also in their voice and gesture, and that which we call their mien or air; and certainly we should as well transcribe the virtues and inward beauties of the soul, if they were the object and motive of our love. But now, as all the creatures we converse with have their mixture and alloy, we are always in hazard to be sullied and corrupted by placing our affections on them. Passion doth easily blind our eyes, so that we first approve, and then imitate the things that are blameable in them. The true way to improve and ennoble our souls is, by fixing our love on the divine perfections, that we may have them always before us, and derive an impression of them on ourselves; and, "beholding with open face, as in a glass, the glory of the Lord, we may be changed into the same image, from glory to glory." He who, with a generous and holy ambition, hath raised his eyes towards that uncreated beauty and goodness, and fixed his affection there, is quite of another spirit, of a more excellent and heroic temper, than the rest of the world, and cannot but infinitely disdain all mean and unworthy things; will not entertain any low or base thoughts which might disparage his high and noble pretensions. Love is the greatest and most excellent thing we are masters of and therefore it is folly and baseness to bestow it unworthily. It is indeed the only thing we can call our own: other things may be taken from us by violence, but none can ravish our love. If any thing else be counted ours by giving our love, we give all, so far as we make over our hearts and wills, by which we possess our other enjoyments. It is not possible to refuse him any thing, to whom by love we have given ourselves; nay, since it is the privilege of gifts to receive their value from the mind of the giver, and not to be measured by the event, but by the desire, he who loveth may, in some sense, be said not only to bestow all that he hath, but all things else which may make the beloved person happy; since he doth heartily wish them, and would really give them if they were in his power: in which sense it is that one makes to say, "That divine love doth, in a manner, give God unto himself, by the complacency it takes in the happiness and perfection of his nature." But though this may seem too strained an expression, certainly love is the worthiest present we can offer unto God, and it is extremely debased when we bestow it another way.

When this affection is misplaced, it doth often vent itself in such expressions as point at its genuine and proper object, and insinuate where it ought to be placed. The flattering and blasphemous terms of adoration, wherein men do sometimes express their passion, are the language of that affection which was made and designed for God; as he who is accustomed to speak to some great person, doth perhaps, unawares, accost another with those titles he was wont to give him; but certainly that passion which accounteth its object a deity, ought to be bestowed on him who really is so. Those unlimited submissions, which would debase the soul if directed to any other, will exalt and ennoble it when placed here. Those chains and cords of love are infinitely more glorious than liberty itself; this slavery is more noble than all the empires in the world.

Again, As divine love doth advance and elevate the soul, so it is that alone which can make it happy. The highest and most ravishing pleasures, the most solid and substantial delights that human nature is capable of, are those which arise from the endearments of a well-placed and successful affection. That which imbitters love, and makes it ordinarily a very troublesome and hurtful passion, is the placing it on those who have not worth enough to deserve it, or affection and gratitude to requite it, or whose absence may deprive us of the pleasure of their converse, or their miseries occasion our trouble. To all these evils are they exposed, whose chief and supreme affection is placed on creatures like themselves; but the love of God delivers us from them all.

First, I say, love must needs be miserable, and full of trouble and disquietude, when there is not worth and excellency enough in the object to answer the vastness of its capacity. So eager and violent a passion cannot but fret and torment the spirit, when it finds not wherewith to satisfy its cravings; and, indeed, so large and unbounded in its nature, that it must be extremely pinched and straitened, when confined to any creature: nothing below an infinite good can afford it room to stretch itself, and exert its vigour and activity. What! is a little skin-deep beauty, or some small degrees of goodness, to match or satisfy a passion which was made for God: designed to embrace an infinite good? No wonder lovers do so hardly suffer any rival, and do not desire that others should approve their passions by imitating it; they know the scantiness and narrowness of the good which they love, that it cannot suffice two, being in effect too little for one. Hence love, "which is as strong as death;" occasioneth "jealousy which is as cruel as the grave," the coals whereof are coals of fire, which hath a most violent flame.

But divine love hath no mixture of this gall. When once the soul is fixed on that supreme and all-sufficient good, it finds so much perfection and goodness, as doth not only answer and satisfy its affection, but master and overpower it too. It finds all its love to be too faint and languid for such a noble object, and is only sorry that it can command no more. It wisheth for the flames of a seraph, and longs for the time when it shall be wholly melted and dissolved into love; and because it can do so little itself, it desires the assistance of the whole creation, that angels and men would conquer with it the admiration and love of those infinite perfections.

Again, Love is accompanied with trouble, when it misseth a suitable return of affection. Love is the most valuable thing we can bestow, and by giving it, we do, in effect, give all that we have; and therefore it must needs be afflicting to find so great a gift despised, that the present which one hath made of his whole heart, cannot prevail to obtain any return. Perfect love is a kind of self-dereliction, a wandering out of ourselves; it is a kind of voluntary death, wherein the lover dies to himself, and all his own interests, nor thinking of them, nor caring for them any more, and minding nothing but how he may please and gratify the party whom he loves. Thus he is quite undone, unless he meets with reciprocal affection; he neglects himself, and the other hath no regard to him: but if he be beloved, he is revived, as it were, and liveth in the soul and care of the person whom he loves; and now he begins to mind his own concernments, not so much because they are his, as because the beloved is pleased to own an interest in them: he becomes dear unto himself, because he is so unto the other.

But why should I enlarge in so known a matter? Nothing can be more clear than that the happiness of love depends on the return it meets with: and herein the divine lover hath unspeakably the advantage, having placed his affection on him whose nature is love, whose goodness is as infinite as his being, whose mercy prevented us when we were his enemies, therefore cannot choose but embrace us when we are become his friends. It is utterly impossible that God should deny his love to a soul wholly devoted to him, and which desires nothing so much as to serve and please him; he cannot disdain his own image, nor the heart in which it is engraven. Love is all the tribute which we can pay him, and it is the sacrifice which he will not despise.

Another thing which disturbs the pleasure of love, and renders it a miserable and unquiet passion, is absence and separation from those we love. It is not without a sensible affliction that friends do part, though for some little time: it is sad to be deprived of that society which is so delightful; our life becomes tedious, being spent in an impatient expectation of the happy hour wherein we may meet again: but if death has made the separation, as some time or other it must, this occasions a grief scarce to be paralleled by all the misfortunes of human life, and wherein we may pay dear enough for the comforts of our friendship. But O how happy are those who have placed their love on him who can never be absent from them! They need but open their eyes, and they shall every where behold the traces of his presence and glory, and converse with him whom their soul loveth; and this makes the darkest prison, or wildest desert, not only supportable, but delightful to them.

In fine, A lover is miserable, if the person whom be loveth be so. They who have made an exchange of hearts by love, get thereby an interest in one another's happiness and misery; and this makes love a troublesome passion, when placed on earth. The most fortunate person hath grief enough to mar the tranquillity of his friend; and it is hard to hold out, when we are attacked on all hands, and suffer not only in our own person, but in another's. But if God were the object of our love, we should share in an infinite happiness, without any mixture or possibility of diminution; we should rejoice to behold the glory of God, and receive comfort and pleasure from all the praises wherewith men and angels do extol him. It should delight us, beyond all expression, to consider, that the beloved of our souls is infinitely happy in himself, and that all his enemies cannot shake or unsettle his throne: "that our God is in the heavens, and doth whatever he pleaseth."

Behold, on what sure foundation his happiness is built, whose soul is possessed with divine love, whose will is transformed into the will of God, and whose great desire is, that his Maker should be pleased! O the peace, the rest, the satisfaction that attendeth such a temper of mind!

What an infinite pleasure must it needs be, thus, as it were, to lose ourselves in him, and, being swallowed up in the overcoming sense of his goodness, to offer ourselves a living sacrifice, always ascending unto him in flames of love! Never doth a soul know what solid joy and substantial pleasure is, till once, being weary of itself, it renounce all propriety, give itself up unto the Author of its being, and feel itself become a hallowed and devoted thing, and can say, from an inward sense and feeling, "My beloved is mine," (I account all his interest mine own,) "and I am his:" I am content to be any thing for him, and care not for myself, but that I may serve him. A person, moulded into this temper, would find pleasure in all the dispensations of Providence: temporal enjoyments would have another relish, when he should taste the divine goodness in them, and consider them as tokens of love, sent by his dearest Lord and Maker: and chastisements, though they be not joyous, but grievous, would hereby lose their sting, the rod as well as the staff would comfort him: he would snatch a kiss from the hand that was smiting him, and gather sweetness from that severity; nay, he would rejoice, that though God did not the will of such a worthless and foolish creature as himself, yet he did his own will, and accomplished his own designs, which are infinitely more holy and wise.

The exercises of religion, which to others are insipid and tedious, do yield the highest pleasures and delight to souls possessed with divine love. They rejoice when they are called "to go up to the house of the Lord," that they may "see his power and his glory, as they have formerly seen it in the sanctuary." They never think themselves so happy, as when, having retired from the world, and gotten free from the noise and hurry of affairs, and silenced all their clamorous passions (those troublesome guests within,) they have placed themselves in the presence of God, and entertain fellowship and communion with him: they delight to adore his perfections, and recount his favours,—and to protest their affection to him, and tell him a thousand times that they love him; to lay their troubles or wants before him, and disburden their hearts in his bosom. Repentance itself is a delightful exercise, when it floweth from the principle of love. There is a secret sweetness which accompanieth those tears of remorse, those meltings and relentings of a soul returning unto God, and lamenting its former unkindness.

The severities of a holy life, and that constant watch which we are obliged to keep over our hearts and ways, are very troublesome to those who are only ruled and acted by an external law, and have no law in their minds inclining them to the performance of their duty: but where divine love possesseth the soul, it stands as sentinel to keep out every thing that may offend the beloved, and doth disdainfully repulse those temptations which assault it: it complieth cheerfully, not only with explicit commands, but with the most secret notices of the beloved's pleasure, and is ingenious in discovering what will be most grateful and acceptable unto him: it makes mortification and self-denial change their harsh and dreadful names, and become easy, sweet, and delightful things.

But I find this part of my letter swell bigger than I designed, (indeed who would not be tempted to dwell on so pleasant a theme!) I shall endeavour to compensate it by brevity in the other points.

The next branch of the Divine Life, is a universal charity and love. The excellency of this grace will be easily acknowledged; for what can be more noble and generous than a heart enlarged to embrace the whole world, whose wishes and designs are levelled at the good and welfare of the universe, which considereth every man's interest as its own? He who loveth his neighbour as himself, can never entertain any base or injurious thought, or be wanting in expressions of bounty. He had rather suffer a thousand wrongs, than be guilty of one; and never accounts himself happy, but when some one or other hath been benefited by him: the malice or ingratitude of men is not able to resist his love: he overlooks their injuries, and pities their folly, and overcomes their evil with good: and never designs any other revenge against his most bitter and malicious enemies, than to put all objections he can upon them, whether they will or not. Is it any wonder that such a person be reverenced and admired, and accounted the darling of mankind? This inward goodness and benignity of spirit reflects a certain sweetness and serenity upon the very countenance, and makes it amiable and lovely: it inspireth the soul with a holy resolution and courage, and makes it capable of enterprising and effecting the highest things. Those heroic actions which we are wont to read with admiration, have, for the most part, been the effects of the love of one's country, or of particular friendships: and, certainly, a more extensive and universal affection must be much more powerful and efficacious.

Again, As charity flows from a noble and excellent temper, so it is accompanied with the greatest satisfaction and pleasure: it delights the soul to feel itself thus enlarged, and to be delivered from those disquieting, as well as deformed passions, malice, hatred, and envy; and become gentle, sweet, benign. Had I my choice of all things that might tend to my present felicity, I would pitch upon this, to have my heart possessed with the greatest kindness and affection towards all men in the world. I am sure this would make me partake in all the happiness of others: their inward endowments and outward prosperity; every thing that did benefit and advantage them would afford me comfort and pleasure: and though I should frequently meet with occasions of grief and compassion, yet there is a sweetness in commiseration, which makes it infinitely more desirable than a stupid insensibility: and the consideration of that infinite goodness and wisdom which governs the world, might repress any excessive trouble for particular calamities that happen in it: and the hopes or possibility of men's after happiness, might moderate their sorrow for their present misfortunes. Certainly, next to the love and enjoyment of God, that ardent charity and affection wherewith blessed souls do embrace one another, is justly to be reckoned as the greatest felicity of those regions above; and did it universally prevail in the world, it would anticipate that blessedness, and make us taste of the joys of heaven upon earth.

That which I named as a third branch of religion, was purity; and you may remember I described it to consist in a contempt of sensual pleasures, and resoluteness to undergo those troubles and pains we may meet with in the performance of our duty. Now, the naming of this may suffice to recommend it as a most noble and excellent quality. There is no slavery so base, as that whereby a man becomes a drudge to his own lusts: nor any victory so glorious, as that which is obtained over them. Never can that person be capable of any thing that is noble or worthy, who is sunk in the gross and seculent pleasures of sense, or bewitched with the light and airy gratifications of fancy: but the religious soul is of a more sublime and divine temper; it knows it was made for higher things, and scorns to step aside one foot out of the ways of holiness, for the obtaining any of these.

And this purity is accompanied with a great deal of pleasure. Whatsoever defiles the soul disturbs it too; all impure delights have a sting in them, and leave smart and trouble behind them. Excess and intemperance, and all inordinate lusts, are so much enemies to the health of the body, and the interest of this present life, that a little consideration might oblige any rational man to forbear them on that very score; and if the religious person go higher, and do not only abstain from noxious pleasures, but neglect those that are innocent, this is not to be looked upon as any violent and uneasy restraint, but as the effect of better choice, that their minds are taken up in the pursuit of more sublime and refined delights, so that they cannot be concerned in these. Any person that is engaged in a violent and passionate affection, will easily forget his ordinary gratifications, will be little curious about his diet, or his bodily ease, or the divertisements he was wonted to delight in. No wonder then, if souls overpowered with divine love despise inferior pleasures, and be almost ready to grudge the body its necessary attendance for the common accommodations of life, judging all these impertinent to their main happiness, those higher enjoyments they are pursuing. As for the hardships they may meet with, they rejoice in them, as opportunities to exercise and testify their affection; and since they are able to do so little for God, they are glad of the honour to suffer for him.

The last branch of religion is humility; and however to vulgar and carnal eyes this may appear an abject, base, and despicable quality, yet really the soul of man is not capable of a higher and more noble endowment. It is a silly ignorance that begets pride. But humility arises from a nearer acquaintance with excellent things, which keeps men from doting on trifles, or admiring themselves because of some petty attainments. Noble and well-educated souls have no such high opinion of riches, beauty, strength, and other such like advantages, as to value themselves for them, or despise those that want them. And as for inward worth and real goodness, the sense they have of the divine perfections, makes them think very meanly of any thing they have hitherto attained, and be still endeavouring to surmount themselves, and make nearer approaches to those infinite excellencies which they admire.

I know not what thoughts people may have of humility, but I see almost every person pretending to it, and shunning such expressions and actions as may make them be accounted arrogant and presumptuous, so that those who are most desirous of praise will be loathe to commend themselves. What are those compliments and modes of civility, so frequent in our ordinary converse, but so many protestations of the esteem of others, and the low thoughts we have of ourselves? And must not that humility be a noble and excellent endowment, when the very shadows of it are accounted so necessary a part of good breeding?

Again, This grace is accompanied with a great deal of happiness and tranquility. The proud and arrogant person is a trouble to all that converse with him, but most of all unto himself: every thing is enough to vex him; but scarce any thing sufficient to content and please him. He is ready to quarrel with any thing that falls out; as if he himself were such a considerable person, that God Almighty should do every thing to gratify him, and all the creatures of heaven and earth should wait upon him, and obey his will. The leaves of high trees do shake with every blast of wind; and every breath, every evil word will disquiet and torment an arrogant man. But the humble person hath the advantage when he is despised, that none can think more meanly of him than he doth of himself; and therefore he is not troubled at the matter, but can easily bear those reproaches which wound the other to the soul. And withal, as he is less affected with injuries, so indeed he is less obnoxious unto them. "Contention which cometh from pride," betrays a man into a thousand inconveniences, which those of a meek and lowly temper seldom meet with. True and genuine humility begetteth both a veneration and love among all wise and discerning persons, while pride defeateth its own design, and deprives a man of that honour it makes him pretend to.

But as the chief exercises of humility are those which relate unto Almighty God, so these are accompanied with the greatest satisfaction and sweetness. It is impossible to express the great pleasure and delight which religious persons feel in the lowest prostration of their souls before God, when, having a deep sense of the divine majesty and glory, they sink (if I may so speak) to the bottom of their beings, and vanish and disappear in the presence of God, by a serious and affectionate acknowledgment of their own nothingness, and the shortness and imperfections of their attainments; when they understand the full sense and emphasis of the Psalmist's exclamation, "Lord! what is man?" and can utter it with the same affection. Never did any haughty and ambitious person receive the praises and applauses of men with so much pleasure, as the humble and religious do renounce them: "Not unto us, O Lord! not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake."

Thus I have spoken something of the excellencies and advantages of religion in its several branches; but should be very injurious to the subject, did I pretend to have given any perfect account of it. Let us acquaint ourselves with it, and experience will teach us more than all that ever hath been spoken or written concerning it. But, if we may suppose the soul to be already awakened unto some longing desires after so great a blessedness, it will be good to give them vent, and suffer them to issue forth in some such aspirations as these:——

A PRAYER.

Good God! what a mighty felicity is this to which we are called! How graciously hast thou joined our duty and happiness together, and prescribed that for our work, the performance whereof is a great reward! And shall such silly worms be advanced to so great a height? Wilt thou allow us to raise our eyes to thee? Wilt thou admit and accept our affection? Shall we receive the impression of thy divine excellencies, by beholding and admiring them,—and partake of thy infinite blessedness and glory, by loving thee, and rejoicing in thee? O the happiness of those souls that have broken the fetters of self-love, and disentangled their affection from every narrow and particular good! whose understandings are enlightened by thy Holy Spirit, and their wills enlarged to the extent of thine! who love thee above all things, and all mankind for thy sake! I am persuaded, O God, I am persuaded, that I can never be happy, till my carnal and corrupt affections be mortified, and the pride and vanity of my spirit be subdued, and till I come seriously to despise the world, and think nothing of myself. But O when shall it once be? O when wilt thou come unto me, and satisfy my soul with thy likeness, making me holy as thou art holy, even in all manner of conversation? Hast thou given me a prospect of so great a felicity, and wilt thou not bring me unto it? Hast thou excited these desires in my soul, and wilt thou not also satisfy them? O teach me to do thy will, for thou art my God; thy Spirit is good, lead me unto the land of uprightness. Quicken me, O Lord, for thy name's sake, and perfect that which concerneth me: thy mercy, O Lord, endureth for ever, forsake not the works of thine own hands."

PART III. On the Difficulties and Duties of the Christian Life.

I have hitherto considered wherein true religion doth consist, and how desirable a thing it is; but when one sees how infinitely distant the common temper and frame of men is from it, he may perhaps be ready to despond, and give over, and think it utterly impossible to be attained. He may sit down in sadness, and bemoan himself, and say, in the anguish and bitterness of his spirit, "They are happy indeed whose souls are awakened unto the divine life, who are thus renewed in the spirit of their minds; but, alas! I am quite of another constitution, and am not able to effect so mighty a change. If outward observances could have done the business, I might have hoped to acquit myself by diligence and care; but since nothing but a new nature can serve the turn, what am I able to do? I could bestow all my goods in oblations to God, or alms to the poor, but cannot command that love and charity, without which this expense would profit me nothing. This gift of God cannot be purchased with money. If a man should give all the substance of his house for love, it would utterly be contemned. I could pine and macerate my body, and undergo many hardships and troubles; but I cannot get all my corruptions starved, nor my affections wholly weaned from earthly things. There are still some worldly desires lurking in my heart, and those vanities that I have shut out of the doors, are always getting in by the windows. I am many times convinced of my own meanness, of the weakness of my body, and the far greater weakness of my soul; but this doth rather beget indignation and discontent, than true humility in my spirit. And though I should come to think meanly of myself, yet I cannot endure that others should think so too. In a word, when I reflect on my highest and most specious attainments, I have reason to suspect, that they are all but the effects of nature, the issues of self-love acting under several disguises; and this principle is so powerful, and so deeply rooted in me, that I can never hope to be delivered from the dominion of it. I may toss and turn as a door on the hinges, but can never get clear off, or be quite unhinged of self, which is still the centre of all my motions; so that all the advantage I can draw from the discovery of religion, is but to see, at a huge distance, that felicity which I am not able to reach; like a man in a shipwreck, who discerns the land, and envies the happiness of those who are there, but thinks it impossible for himself to get ashore."

These, I say, or such like desponding thoughts, may arise in the minds of those persons who begin to conceive somewhat more of the nature and excellency of religion than before. They have spied the land, and seen that it is exceeding good, that it floweth with milk and honey; but they find they have the children of Anak to grapple with, many powerful lusts and corruptions to overcome, and they fear they shall never prevail against them. But why should we give way to such discouraging suggestions? Why should we entertain such unreasonable fears, which damp our spirits and weaken our hands, and augment the difficulties of our way? Let us encourage ourselves, my dear friend, let us encourage ourselves with those mighty aids we are to expect in this spiritual warfare; for greater is he that is for us, than all that rise up against us. "The eternal God is our refuge, and underneath are the everlasting arms. Let us be strong in the Lord, and in the power of his might," for he it is that shall "tread down our enemies." God hath a tender regard unto the souls of men, and is infinitely willing to promote their welfare. He hath condescended to our weakness, and declared with an oath, that he hath no pleasure in our destruction. There is no such thing as dispute or envy lodged in the bosom of that ever-blessed Being, whose name and nature is Love. He created us at first in a happy condition; and now, when we are fallen from it, "He hath laid help upon one that is mighty to save," hath committed the care of our souls to no meaner person than the Eternal Son of his love. It is he that is the Captain of our salvation, and what enemies can be too strong for us when we are fighting under his banners? Did not the Son of God come down from the bosom of his Father, and pitch his tabernacle amongst the sons of men, that he might recover and propagate the divine life, and restore the image of God in their souls? All the mighty works which he performed, all the sad afflictions which he sustained, had this for their scope and design; for this did he labour and toil, for this did he bleed and die. "He was with child, he was in pain, and hath he brought forth nothing but wind; hath he wrought no deliverance in the earth? Shall he not see of the travail of his soul?" Certainly it is impossible that this great contrivance of heaven should prove abortive, that such a mighty undertaking should fail and miscarry. It hath already been effectual for the salvation of many thousands, who were once as far from the kingdom of heaven as we can suppose ourselves to be, and our "High Priest continueth for ever, and is able to save them to the uttermost that come unto God by him." He is tender and compassionate, he knoweth our infirmities, and had experience of our temptations. "A bruised reed will he not break, and smoking flax will he not quench, till he send forth judgment unto victory." He hath sent out his Holy Spirit, whose sweet but powerful breathings are still moving up and down in the world, to quicken and revive the souls of men, and awaken them unto the sense and feeling of those divine things for which they were made, and is ready to assist such weak and languishing creatures as we are, in our essays towards holiness and felicity: and when once it hath taken hold of a soul, and kindled in it the smallest spark of divine love, it will be sure to preserve and cherish, and bring it forth into a flame, "which many waters shall not quench, neither shall the floods be able to drown it." Whenever this day begins to dawn, "and the day-star to arise in the heart," it will easily dispel the powers of darkness, and make ignorance and folly, and all the corrupt and selfish affections of men, flee away as fast before it as the shades of night, when the sun cometh out of his chambers: "For the path of the just is as the shining light, which shineth more and more unto the perfect day. They shall go on from strength to strength, till every one of them appear before God in Zion."

Why should we think it impossible, that true goodness and universal love should ever come to sway and prevail in our souls? Is not this their primitive state and condition, their native and genuine constitution, as they came first from the hands of their Maker? Sin and corruption are but usurpers, and though they have long kept possession, "yet from the beginning it was not so." That inordinate self-love, which one would think were rooted in our very being, and interwoven with the constitution of our nature, is nevertheless of a foreign extraction, and had no place at all in the state of integrity. We have still so much reason left as to condemn it; our understandings are easily convinced, that we ought to be wholly devoted to him from whom we have our being, and to love him infinitely more than ourselves, who is infinitely better than we; and our wills would readily comply with this, if they were not disordered and put out of tune: and is not he who made our souls, able to rectify and mend them again? Shall we not be able, by his assistance, to vanquish and expel those violent intruders, "and turn unto flight the armies of the aliens?"

No sooner shall we take up arms in this holy war, but we shall have all the saints on earth, and all the angels in heaven, engaged on our party. The holy church throughout the world is daily interceding with God for the success of all such endeavours; and, doubtless, those heavenly hosts above are nearly concerned in the interests of religion, and infinitely desirous to see the divine life thriving and prevailing in this inferior world; and that the will of God may be done by us on earth, as it is done by themselves in heaven. And may we not then encourage ourselves, as the prophet did His servant, when he showed him the horses and chariots of fire, "Fear not, for they that be with us are more than they that be against us?"

Away then with all perplexing fears and desponding thoughts. To undertake vigorously, and rely confidently on the divine assistance, is more than half the conquest. "Let us arise and be doing, and the Lord will be with us." It is true, religion in the souls of men is the immediate work of God, and all our natural endeavours can neither produce it alone, nor merit those supernatural aids by which it must be wrought. The Holy Ghost must come upon us, and the power of the Highest must overthrow us, before that holy thing can be begotten, and Christ be formed in us. But yet we must not expect that this whole work should be done without any concurring endeavours of our own. We must not lie loitering in the ditch, and wait till Omnipotence pull us from thence. No, no: we must bestir ourselves, and actuate those powers which we have already received. We must put forth ourselves to our utmost capacities, and then we may hope that "our labour shall not be in vain in the Lord." All the art and industry of man cannot form the smallest herb, or make a stalk of corn to grow in the field; it is the energy of nature, and the influences of Heaven, which produce this effect. It is God "who causeth the grass to grow, and herb for the service of man;" and yet nobody will say, that the labours of the husbandman are useless or unnecessary. So, likewise, the human soul is immediately created by God. It is he who both formeth and enliveneth the child; and yet he hath appointed the marriage-bed as the ordinary means for the propagation of mankind. Though there must intervene a stroke of Omnipotence to effect this mighty change in our souls, yet ought we to do what we can to fit and prepare ourselves; for we must break up our fallow ground, and root out the weeds, and pull up the thorns, that so we may be more ready to receive the seeds of grace, and the dew of heaven. It is true, God hath been found of some who sought Him not. He hath cast himself in their way, who were quite out of his. He hath laid hold upon them, and stopped their course on a sudden; for so was St. Paul converted in his journey to Damascus. But certainly this is not God's ordinary method of dealing with men. Though he hath not tied himself to means, yet he hath tied us to the use of them; and we have never more reason to expect the divine assistance, than when we are doing our utmost endeavours. It shall therefore be my next work, to show what course we ought to take for attaining that blessed temper I have hitherto described. But here, if, in delivering my own thoughts, I shall chance to differ from what is or may be said by others in this matter, I would not be thought to contradict and oppose them, more than physicians do, when they prescribe several remedies for the same disease, which perhaps are all useful and good. "Every one may propose the method he judges most proper and convenient; but he doth not thereby pretend that the cure can never be effected, unless that be exactly observed. I doubt it hath occasioned much unnecessary disquietude to some holy persons, that they have not found such a regular and orderly transaction in their souls, as they have seen described in books; that they have not passed through all those steps and stages of conversion, which some (who perhaps have felt them in themselves) have too peremptorily prescribed unto others. God hath several ways of dealing with the souls of men, and it sufficeth if the work be accomplished, whatever the methods have been.

Again, though in proposing directions I must follow that order which the nature of things shall lead to, yet I do not mean that the same method should be so punctually observed in the practice, as if the latter rules were never to be heeded till some considerable time have been spent in practising the former. The directions I intend are mutually conducive one to another, and are all to be performed as occasion shall serve, and we find ourselves enabled to perform them.

But now, that I may detain you no longer, if we desire to have our souls moulded to this holy frame, to become partakers of the divine nature, and have Christ formed in our hearts, we must seriously resolve, and carefully endeavour, to avoid and abandon all vicious and sinful practices. There can be no treaty of peace, till once we lay down these weapons of rebellion wherewith we fight against heaven; nor can we expect to have our distempers cured, if we be daily feeding on poison. Every wilful sin gives a mortal wound to the soul, and puts it at a greater distance from God and goodness; and we can never hope to have our hearts purified from corrupt affections, unless we cleanse our hands from vicious actions. Now, in this case we cannot excuse ourselves by the pretence of impossibility; for sure our outward man is some way in our power. We have some command of our feet, and hands, and tongue, nay, and of our thoughts and fancies too, at least so far as to divert them from impure and sinful objects, and to turn our mind another way; and we find this power and authority much strengthened and advanced, if we were careful to manage and exercise it. In the mean while, I acknowledge our corruptions are so strong, and our temptations so many, that it will require a great deal of steadfastness and resolution, of watchfulness and care, to preserve ourselves, even in this degree of innocence and purity.

And, first, let us inform ourselves well what those sins are from which we ought to abstain. And here we must not take our measures from the maxims of the world, or the practices of those whom in charity we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross and flagitious, and scarce reckon any so great as that which they call preciseness: and those who are more serious, do many times allow themselves too great latitude and freedom. Alas! how much pride and vanity, and passion and honour; how much weakness, and folly, and sin, doth every day show itself in their converse and behaviour? It may be they are humbled for it, and striving against it, and are daily gaining some ground: but then the progress is so small, and their failings so many, that we have need to choose a more exact pattern. Every one of us must answer for himself, and the practices of others will never warrant and secure us. It is the highest folly to regulate our actions by any other standard than that by which we must be judged. If ever we would cleanse our way, it must be "by taking heed thereto according to the word of God;" and that "word which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," will certainly discover many things to be sinful and hideous, which pass for very innocent in the eyes of the world. Let us therefore imitate the Psalmist, who saith, "Concerning the works of men, by the words of thy lips I have kept myself from the paths of the destroyer." Let us acquaint ourselves with the strict and holy laws of our religion. Let us consider the discourses of our blessed Saviour, (especially that divine sermon on the mount,) and the writings of his holy apostles, where an ingenuous and unbiassed mind may clearly discern those limits and bounds by which our actions ought to be confined. And then let us never look upon any sin as light and inconsiderable; but be fully persuaded, that the smallest is infinitely heinous in the sight of God, and prejudicial to the souls of men; and that, if we had the right sense of things, we should be as deeply affected with the least irregularities, as now we are with the highest crimes.

But now, amongst those things which we discover to be sinful, there will be some unto which, through the disposition of our nature, or long custom, or the endearments of pleasure, we are so much wedded, that it will be like cutting off the right hand, or pulling out the right eye, to abandon them. But must we therefore sit down and wait till all difficulties be over, and every temptation be gone? This were to imitate the fool in the poet, who stood the whole day at the river-side till all the water should run by. We must not indulge our inclinations, as we do little children, till they grow weary of the thing they are unwilling to let go. We must not continue our sinful practices, in hopes that the divine grace will one day overpower our spirits, and make us hate them for their own deformity.

Let us suppose that we are utterly destitute of any supernatural principle, and want that taste by which we should discern and abhor perverse things; yet sure we are capable of some considerations which may be of force to persuade us to this reformation of our lives. If the inward deformity and heinous nature of sin cannot affect us, at least we may be frightened by those dreadful consequences that attend it: that same selfish principle which pusheth us forward unto the pursuit of sinful pleasures, will make us loath to buy them at the rate of everlasting misery. Thus we may encounter self-love with its own weapons, and employ one natural inclination for repressing the exorbitancies of another. Let us therefore accustom ourselves to consider seriously, what a fearful thing it must needs be to irritate and offend that infinite Being on whom we hang and depend every moment, who needs but to withdraw his mercies to make us miserable, or his assistance to make us nothing. Let us frequently remember the shortness and uncertainty of our lives, and how that, after we have taken a few more turns in the world, and conversed a little longer amongst men, we must all go down unto the dark and silent grave, and carry nothing along with us but anguish and regret for all our sinful enjoyments; and then think what horror must needs seize the guilty soul, to find itself naked and all alone before the severe and impartial Judge of the world, to render an exact account, not only of its more important and considerable transactions, but of every word that the tongue hath uttered, and the swiftest and most secret thought that ever passed through the mind. Let us sometimes represent unto ourselves the terrors of that dreadful day, when the foundation of the earth shall be shaken, and the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the present frame of nature be dissolved, and our eyes shall see the blessed Jesus, (who came once into the world in all humility to visit us, to purchase pardon for us, and beseech us to accept of it,) now appearing in the majesty of his glory, and descending from heaven in a flaming fire, to take vengeance on those that have despised his mercy, and persisted in rebellion against him. When all the hidden things of darkness shall be brought to light, and the counsels of the heart shall be made manifest; when those secret impurities and subtle frauds whereof the world did never suspect us, shall be exposed and laid open to public view, and many thousand actions which we never dreamed to be sinful, or else had altogether forgotten, shall be charged home upon our consciences, with such evident convictions of guilt, that we shall neither be able to deny nor excuse them. Then shall all the angels in heaven, and all the saints that ever lived on the earth, approve that dreadful sentence which shall be passed on wicked men; and those who perhaps did love and esteem them when they lived in the world, shall look upon them with indignation and abhorrence, and never make one request for their deliverance. Let us consider the eternal punishment of damned souls, which are shadowed forth in Scripture by metaphors taken from those things that are most terrible and grievous in the world, and yet all do not suffice to convey into our minds any full apprehensions of them. When we have joined together the importance of all these expressions, and added unto them whatever our fancy can conceive of misery and torment, we must still remember, that all this comes infinitely short of the truth and reality of the thing.

It is true, this is a sad and melancholy subject; there is anguish and horror in the consideration of it; but sure it must be infinitely more dreadful to endure it: and such thoughts as these may be very useful to fright us from the courses that would lead us thither; how fond soever we may be of sinful pleasures, the fear of hell would make us abstain. Our most forward inclinations will startle and give back, when pressed with that question in the prophet, "Who amongst us can dwell with everlasting burnings?"

To this very purpose it is that the terrors of another world are so frequently represented in holy writ, and that in such terms as are most proper to affect and influence a carnal mind: these fears can never suffice to make any person truly good; but certainly they may restrain us from much evil, and have often made way for more ingenious and kindly impressions.

But it will not suffice to consider these things once and again, nor to form some resolutions of abandoning our sins, unless we maintain a constant guard, and be continually watching against them. Sometimes the mind is awakened to see the dismal consequences of a vicious life, and straight we are resolved to reform; but, alas! it presently falleth asleep, and we lose that prospect which we had of things, and then temptations take the advantage; they solicit and importune us continually, and so do frequently engage our consent before we are aware. It is the folly and ruin of most people to live at adventure, and take part in every thing that comes in their way, seldom considering what they are about to say or do. If we would have our resolutions take effect, we must take heed unto our ways, and set a watch before the door of our lips, and examine the motions that arise in our hearts, and cause them to tell us whence they come, and whither they go; whether it be pride or passion, or any corrupt and vicious humour, that prompteth us to any design, and whether God will be offended or any body harmed by it. And if we have no time for long reasonings, let us at least turn our eyes toward God, and place ourselves in his presence, to ask his leave and approbation for what we do. Let us consider ourselves under the all-seeing eye of that divine Majesty, as in the midst of an infinite globe of light, which compasseth us about both behind and before, and pierceth to the innermost corners of the soul. The sense and remembrance of the divine presence is the most ready and effectual means, both to discover what is unlawful, and to restrain us from it. There are some things a person could make a shift to pelliate or defend, and yet he dares not look Almighty God in the face, and adventure upon them. If we look unto him we shall be lightened; if we "set him always before us, he will guide us by his eye, and instruct us in the way wherein we ought to walk."

This care and watchfulness over our actions must be seconded by frequent and serious reflections upon them, not only that we may obtain the divine mercy and pardon for our sins, by an humble and sorrowful acknowledgment of them; but also that we may re-enforce and strengthen our resolutions, and learn to decline or resist the temptations by which we have been formerly foiled. It is an advice worthy of a Christian, though it did first drop from a heathen pen, that before we betake ourselves to rest, we renew and examine all the passages of the day, that we may have the comfort of what we have done aright, and may redress what we find to have been done amiss, and make the shipwrecks of one day be as marks to direct our course in another. This may be called the very art of virtuous living, and would contribute wonderfully to advance our reformation, and preserve our innocence. But, withal, we must nor forget to implore the divine assistance, especially against those sins that do most easily beset us: and though it be supposed that our hearts are not yet moulded into that spiritual frame which should render our devotions acceptable; yet, methinks, such considerations as have been proposed to deter us from sin, may also stir us up to some natural seriousness, and make our prayers against it as earnest, at least, as they are wont to be against other calamities: and I doubt not but God, who heareth the cry of the ravens, will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us. Besides, that those prayers against sin, will be powerful engagements on ourselves to excite us to watchfulness and care; and common ingenuity will make us ashamed to relapse into those faults which we have lately bewailed before God, and against which we have begged his assistance.

Thus are we to make the first essay for recovering the divine life, by restraining the natural inclinations, that they break not out into sinful practices. But now I must add, that Christian prudence will teach us to abstain from gratifications that are not simply unlawful, and that, not only that we may secure our innocence, which would be in continual hazzard, if we should strain our liberty to the utmost point; but also, that thereby we may weaken the force of nature, and teach our appetites to obey. We must do with ourselves as prudent parents with their children, who cross their wills in many little indifferent things, to make them manageable and submissive in more considerable instances. He who would mortify the pride and vanity of his spirit, should stop his ears to the most deserved praises, and sometimes forbear his just vindication from the censures and aspersions of others, especially if they reflect only upon his prudence and conduct, and not on his virtue and innocence. He who would check a revengeful humour, would do well to deny himself the satisfaction of representing unto others the injuries which he hath sustained; and if we would so take heed to our ways, that we sin not with our tongue, we must accustom ourselves much to solitude and silence, and sometimes with the Psalmist, "hold our peace even from good," till once we have gotten some command over that unruly member. Thus, I say, we may bind up our natural inclinations, and make our appetites more moderate in their cravings, by accustoming them to frequent refusals; but it is not enough to have them under violence and restraint.

Our next essay must be, to wean our affections from created things, and all the delights and entertainments of the lower life, which sink and depress the souls of men, and retard their motions towards God and heaven; and this we must do by possessing our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments. This is an ordinary theme, and every body can make declamations upon it; but, alas! how few understand or believe what they say? These notions float in our brains, and come sliding off our tongues, but we have no deep impression of them on our spirits; we feel not the truth which we pretend to believe. We can tell, that all the glory and splendour, all the pleasures and enjoyments of the world are vanity and nothing; and yet these nothings take up all our thoughts, and engross all our affections; they stifle the better inclinations of our soul, and inveigle us into many a sin. It may be in a sober mood we give them the slight, and resolve to be no longer deluded with them; but those thoughts seldom outlive the next temptation; the vanities which we have shut out at the doors get in at a postern: there are still some pretensions, some hopes that flatter us; and after we have been frustrated a thousand times, we must be continually repeating the experiment: the least difference of circumstances is enough to delude us, and make us expect that satisfaction in one thing which we have missed in another; but could we once get clearly off, and come to a serious and real contempt of worldly things, this were a very considerable advancement in our way. The soul of man is of a vigorous and active nature, and hath in it a raging and unextinguishable thirst, an immaterial kind of fire, always catching at some object or other, in conjunction wherewith it thinks to be happy; and were it once rent from the world, and all the bewitching enjoyments under the sun, it would quickly search after some higher and more excellent object, to satisfy its ardent and importunate cravings; and, being no longer dazzled with glittering vanities, would fix on that supreme and all-sufficient Good, where it would discover such beauty and sweetness as would charm and overpower all its affections. The love of the world, and the love of God, are like the scales of a balance; as the one falleth, the other doth rise: when our natural inclinations prosper, and the creature is exalted in our soul, religion is faint, and doth languish; but when earthly objects wither away, and lose their beauty, and the soul begins to cool and flag in its prosecution of them, then the seeds of grace take root, and the divine life begins to flourish and prevail. It doth, therefore, nearly concern us, to convince ourselves of the emptiness and vanity of creature-enjoyments, and reason our heart out of love with them: let us seriously consider all that our reason or our faith, our own experience or the observation of others, can suggest to this effect: let as ponder the matter over and over, and fix our thoughts on this truth, till we become really persuaded of it. Amidst all our pursuits and designs, let us stop and ask ourselves, For what end is all this? At what do I aim? Can the gross and muddy pleasures of sense, or a heap of white and yellow earth, or the esteem and affection of silly creatures like myself, satisfy a rational and immortal soul? Have I not tried these things already? Will they have a higher relish, and yield me more contentment tomorrow than yesterday, or the next year than they did the last? There may be some little difference betwixt that which I am now pursuing, and that which I enjoyed before; but sure, my former enjoyments did show as pleasant and promise as fair, before I attained them; like the rainbow, they looked very glorious at a distance, but when I approached I found nothing but emptiness and vapour. O what a poor thing would the life of man be, if it were capable of no higher enjoyments!

I cannot insist on this subject; and there is the less need when I remember to whom I am writing. Yes, my dear friend, you have had as great experience of the emptiness and vanity of human things, and have, at present, as few worldly engagements as any that I know. I have sometimes reflected on those passages of your life wherewith you have been pleased to acquaint me; and, methinks, through all, I can discern a design of the divine Providence to wean your affections from every thing here below. The trials you have had of those things which the world dotes upon, have taught you to despise them; and you have found by experience, that neither the endowments of nature, nor the advantages of fortune, are sufficient for happiness; that every rose hath its thorn, and there may be a worm at the foot of the fairest gourd; some secret and undiscerned grief, which may make a person deserve the pity of those who, perhaps, do admire or envy their supposed felicity. If any earthly comforts have got too much of your heart, I think they have been your relations and friends; and the dearest of these are removed out of the world, so that you must raise your mind towards heaven when you would think upon them. Thus, God hath provided that your heart may be loosed from the world, and that he may not have any rival in your affection, which I have always observed to be so large and unbounded, so noble and disinterested, that no inferior object can answer or deserve it.

When we have got our corruptions restrained, and our natural appetites and inclinations towards worldly things in some measure subdued, we must proceed to take such exercises as have a more immediate tendency to excite and awaken the divine life; and, first, let us endeavour conscientiously to perform those duties which religion doth require, and whereunto it would incline us, if it did prevail in our souls. If we cannot get our inward disposition presently charged, let us study at least to regulate our outward deportment: if our hearts be not yet inflamed with divine love, let us, however, own our allegiance to that infinite Majesty, by attending his service and listening to his word, by speaking reverently of his name and praising his goodness, and exhorting others to serve and obey him. If we want that charity, and those bowels of compassion which we ought to have towards our neighbours, yet must we not omit any occasion of doing them good: if our hearts be haughty and proud, we must, nevertheless study a modest and humble deportment. These external performances are of little value in themselves, yet they may help us forward to better things. The apostle indeed telleth us, "that bodily exercise profiteth little:" but he seems not to affirm that it is altogether useless; it is always good to be doing what we can, for then God is wont to pity our weakness, and assist our feeble endeavours; and when true charity and humility, and other graces of the divine Spirit, come to take root in our souls, they will exert themselves more freely, and with less difficulty, if we have before been accustomed to express them in our outward conversations. Nor need we fear the imputation of hypocrisy; though our actions do thus somewhat outrun our affections, seeing they do still proceed from a sense of our duty; and our design is not to appear better than we are, but that we may really become so.

But as inward acts have a more immediate influence on the soul, to mould it to a right temper and frame, so ought we to be most frequent and sedulous in the exercise of them. Let us be often lifting up our hearts toward God; and if we do not say that we love him above all things, let us at least acknowledge, that it is our duty, and would be our happiness, so to do: let us lament the dishonour done to him by foolish and sinful men, and applaud the praises and adorations that are given him by that blessed and glorious company above: let us resign and yield ourselves up unto him a thousand times, to be governed by his laws, and disposed of at his pleasure; and though our stubborn hearts should start back and refuse, yet let us tell him we are convinced that his will is always just and good; and, therefore, desire him to do with us whatsoever he pleaseth, whether we will or not. And so, for begetting in us a universal charity towards men, we must be frequently putting up wishes for their happiness, and blessing every person that we see; and when we have done any thing for the relief of the miserable, we may second it with earnest desires, that God would take care of them, and deliver them out of all their distresses.

Thus should we exercise ourselves unto godliness, and when we are employing the powers that we have, the Spirit of God is wont to strike in and elevate these acts of our soul beyond the pitch of nature, and give them a divine impression; and, after the frequent reiteration of these, we shall find ourselves more inclined unto them, they flowing with greater freedom and ease.

I shall mention but two other means for begetting that holy and divine temper of spirit which is the subject of the present discourse. And the first is, a deep and serious consideration of the truths of our religion, and that, both as to the certainty and importance of them.—The assent which is ordinarily given to divine truth is very faint and languid, very weak and ineffectual, flowing only from a blind inclination to follow that religion which is in fashion, or a lazy indifferency and unconcernedness whether things be so or not. Men are unwilling to quarrel with the religion of their country, and since all their neighbours are Christians, they are content to be so too: but they are seldom at the pains to consider the evidences of those truths, or to ponder the importance and tendency of them; and thence it is that they have so little influence on their affections and practice. Those "spiritless and paralytic thoughts," (as one doth rightly term them,) are not able to move the will, and direct the hand. We must, therefore, endeavour to work up our minds to a serious belief and full persuasion of divine truths, unto a sense and feeling of spiritual things: our thoughts must dwell upon them till we be both convinced of them, and deeply affected with them. Let us urge forward our spirits, and make them approach the visible world, and fix our minds upon immaterial things, till we clearly perceive that these are no dreams; nay, that all things are dreams and shadows beside them. When we look about us, and behold the beauty and magnificence of this godly frame, the order and harmony of the whole creation, let our thoughts from thence take their flight towards that omnipotent wisdom and goodness which did at first produce, and doth still establish and uphold the same. When we reflect upon ourselves, let us consider that we are not a mere piece of organized matter, a curious and well-contrived engine; that there is more in us than flesh, and blood, and bones, even a divine spark, capable to know, and love, and enjoy our Maker; and though it be now exceedingly clogged with its dull and lumpish companion, yet ere long it shall be delivered, and can subsist without the body, as well as that can do without the clothes which we throw off at our pleasure. Let us often withdraw our thoughts from this earth, this scene of misery, and folly, and sin, and raise them towards that more vast and glorious world, whose innocent and blessed inhabitants solace themselves eternally in the divine presence, and know no other passions, but an unmixed joy and an unbounded love. And then consider how the blessed Son of God came down to this lower world to live among us, and die for us, that he might bring us to a portion of the same felicity; and think how he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers, and is now set down on the right hand of the Majesty on high, and yet is not the less mindful of us, but receiveth our prayers, and presenteth them unto his Father, and is daily visiting his church with the influences of his Spirit, as the sun reacheth us with his beams.

The serious and frequent consideration of these, and such other divine truths, is the most proper method to beget that lively faith which is the foundation of religion, the spring and root of the divine life. Let me further suggest some particular subjects of meditation for producing the several branches of it. And, first, To inflame our souls with the love of God, let us consider the excellency of his nature, and his love and kindness towards us. It is little we know of the divine perfections; and yet that little may suffice to fill our souls with admiration and love, to ravish our affections, as well as to raise our wonder; for we are not merely creatures of sense, that we should be incapable of any other affection but that which entereth by the eyes. The character of any excellent person whom we have never seen, will many times engage our hearts, and make us hugely concerned in all his interests. And what is it, I pray you, that engages us so much to those with whom we converse? I cannot think that is merely the colour of their face, in their comely proportions, for then we should fall in love with statues, and pictures, and flowers. These outward accomplishments may a little delight the eye, but would never be able to prevail so much on the heart, if they did not represent some vital perfection. We either see or apprehend some greatness of mind, or vigour of spirit, or sweetness of disposition; some sprightliness, or wisdom, or goodness, which charm our spirit and command our love. Now these perfections are not obvious to the sight, the eyes can only discern the signs and effects of them; and if it be the understanding that directs our affection, and vital perfections prevail with it, certainly the excellencies of the divine nature (the traces whereof we cannot but discover in every thing we behold) would not fail to engage our hearts, if we did seriously view and regard them. Shall we not be infinitely more transported with that almighty wisdom and goodness which fills the universe, and displays itself in all the parts of the creation, which establisheth the frame of nature, and turneth the mighty wheels of Providence, and keepeth the world from disorder and ruin, than with the faint rays of the very same perfections which we meet with in our fellow-creatures? Shall we dote on the sacred pieces of a rude and imperfect picture, and never be affected with the original beauty; This were an unaccountable stupidity and blindness. Whatever we find lovely in a friend, or in a saint, ought not to engross, but to elevate our affections: we should conclude with ourselves, that if there be so much sweetness in a drop, there must be infinitely more in the fountain; if there be so much splendour in a ray, what must the sun be in its glory?

Nor can we pretend the remoteness of the object, as if God were at too great a distance for our converse or our love. "He is not far from every one of us; for in him we live, move, and have our being." We cannot open our eyes, but we must behold some footsteps of his glory; and we cannot turn toward him, but we shall be sure to find his intent upon us, waiting as it were to catch a look, ready to entertain the most intimate fellowship and communion with us. Let us therefore endeavour to raise our minds to the clearest conceptions of the divine nature. Let us consider all that his works do declare, or his word doth discover of him unto us; and let us especially contemplate that visible representation of him which was made in our own nature by his Son, who was the "brightness of his glory, and the express image of his person," and who appeared in the world to discover at once what God is, and what we ought to be. Let us represent him unto our minds as we find him described in the gospel, and there we shall behold the perfections of the divine nature, though covered with the vail of human infirmities; and when we have framed unto ourselves the clearest notion that we can of a Being infinite in power, in wisdom, and goodness, the Author and fountain of all perfections, let us fix the eyes of our souls upon it, that our eyes may affect our heart—and while we are musing the fire will burn.

Especially, if we hereunto add the consideration of God's favour and good-will towards us; nothing is more powerful to engage our affection, than to find that we are beloved. Expressions of kindness are always pleasing and acceptable unto us, though the person should be otherwise mean and contemptible; but to have the love of one who is altogether lovely, to know that the glorious Majesty of heaven hath any regard unto us, how must it astonish and delight us, how must it overcome our spirits, and melt our hearts, and put our whole soul into a flame! Now, as the word of God is full of the expressions of his love towards men, so all his works do loudly proclaim it. He gave us our being, and, by preserving us in it, doth renew the donation every moment. He hath placed us in a rich and well-furnished world, and liberally provided for all our necessities. He raineth down blessings from heaven upon us, and causeth the earth to bring forth our provision. He giveth us our food and raiment, and while we are spending the productions of one year, he is preparing for us against another. He sweeteneth our lives with innumerable comforts, and gratifieth every faculty with suitable objects. The eye of his providence is always upon us, and he watcheth for our safety when we are fast asleep, neither minding him nor ourselves. But, lest we should think these testimonies of his kindness less considerable, because they are the easy issues of his omnipotent power, and do not put him to any trouble or pain, he hath taken a more wonderful method to endear himself to us: he hath testified his affection to us by suffering as well as by doing; and because he could not suffer in his own nature he assumed ours. The eternal Son of God did clothe himself with the infirmities of our flesh, and left the company of those innocent and blessed spirits who knew well how to love and adore him, that he might dwell among men, and wrestle with the obstinacy of that rebellious race, to reduce them to their allegiance and felicity, and then to offer himself up as a sacrifice and propitiation for them. I remember one of the poets hath an ingenious fancy to express the passion wherewith he found himself overcome after a long resistance: that the god of love had shot all his golden arrows at him, but could never pierce his heart, till at length he put himself into the bow, and darted himself straight into his breast. Methinks this doth some way adumbrate God's method of dealing with men. He had long contended with a stubborn world, and thrown down many a blessing upon them; and when all his other gifts could not prevail, he at last made a gift of himself, to testify his affection and engage theirs. The account which we have of our Saviour's life in the gospel, doth all along present us with the story of his love: all the pains that he took, and the troubles that he endured, were the wonderful effects and uncontrollable evidences of it. But, O that last, that dismal scene! Is it possible to remember it, and question his kindness, or deny him ours? Here, here it is, my dear friend, that we should fix our most serious and solemn thoughts, "that Christ may dwell in our hearts by faith; that we, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and heighth; and to know the love of Christ which passeth knowledge, that we may be filled with all the fulness of God."

We ought also frequently to reflect on those particular tokens of favour and love, which God hath bestowed on ourselves; how long he hath borne with our follies and sins, and waited to be gracious unto us—wrestling, as it were, with the stubbornness of our hearts, and essaying every method to reclaim us. We should keep a register in our minds of all the eminent blessings and deliverances we have met with, some whereof have been so conveyed, that we might clearly perceive they were not the issues of chance, but the gracious effects of the divine favour, and the signal returns of our prayers. Nor ought we to imbitter the thoughts of these things with any harsh or unworthy suspicions, as if they were designed on purpose to enhance our guilt, and heighten our eternal damnation. No, no, my friend, God is love, and he hath no pleasure in the ruin of his creatures. If they abuse his goodness, and turn his grace into wantonness, and thereby plunge themselves into the greater depth of guilt and misery, this is the effect of their obstinate wickedness, and not the design of those benefits which he bestows.

If these considerations had once begotten in our hearts a real love and affection towards almighty God, that would easily lead us unto the other branches of religion; and, therefore, I shall need say the less of them.

We shall find our hearts enlarged in charity toward men, by considering the relation wherein they stand unto God, and the impresses of his image which are stamped upon them. They are not only his creatures, the workmanship of his hands, but such of whom he taketh special care, and for whom he hath a very dear and tender regard, having laid the designs of their happiness before the foundations of the world, and being willing to live and converse with them in all the ages of eternity. The meanest and most contemptible person whom we behold is the offspring of heaven, one of the children of the Most High; and however unworthy he might behave himself of that relation, so long as God hath not abdicated and disowned him by a final sentence, he will have us to acknowledge him as one of him, and as such to embrace him with a sincere and cordial affection. You know what a great concernment we are wont to have for those that do any ways belong to the person whom we love; how gladly we lay hold on every opportunity to gratify the child or servant of a friend; and sure our love towards God would as naturally spring forth in charity towards men, did we mind the interest that he is pleased to take in them, and consider that every soul is dearer unto him than all the material world; and that he did not account the blood of his Son too great a price for their redemption.

Again, as all men stand in a near relation to God, so they have still so much of his image stamped on them as may oblige and excite us to love them. In some, this image is more eminent and conspicuous, and we can discern the lovely traces of wisdom and goodness; and though in others it may be miserably sullied and defaced, yet it is not altogether razed—some lineaments at least do still remain. All men are endowed with rational and immortal souls, with understandings and wills capable of the highest and most exalted things; and if they be at present disordered, and put out of tune by wickedness and folly, this may indeed move our compassion, but ought not, in reason, to extinguish our love. When we see a person of a rugged humour and perverse disposition, full of malice and dissimulation, very foolish and very proud, it is hard to fall in love with an object that presents itself unto us under an idea so little grateful and lovely. But when we shall consider these evil qualities as the diseases and distempers of a soul, which, in itself, is capable of all that wisdom and goodness wherewith the best of saints have ever been adorned, and which may, one day, come to be raised to such heights of perfection as shall render it a fit companion for the holy angels; this will turn our aversion into pity, and make us behold him with such resentments as we should have when we look upon a beautiful body that were mangled with wounds, or disfigured by some loathsome disease; and however we hate the vices, we shall not cease to love the man.

In the next place, for purifying our souls, and disentangling our affections from the pleasures and enjoyments of this lower life, let us frequently ponder the excellency and dignity of our nature, and what a shameful and unworthy thing it is for so noble and divine a creature as the soul of man, to be sunk and immersed in brutish and sensual lusts, or amused with airy and fantastical delights, and so to lose the relish of solid and spiritual pleasures; that the best should be fed and pampered, and the man and the Christian be starved in us. Did we but mind who we are, and for what we were made, this would teach us, in a right sense, to reverence and stand in awe of ourselves; it would beget a modesty and shamefacedness, and make us very shy and reserved in the use of the most innocent and allowable pleasures.

It will be very effectual to the same purpose, that we frequently raise our minds towards heaven, and represent to our thoughts the joys that are at God's right hand, those pleasures that endure for evermore; "for every man that hath this hope in him purifieth himself, even as he is pure." If our heavenly country be much in our thoughts, it will make us as "strangers and pilgrims, to abstain from fleshly lust, which war against the soul," and keep ourselves unspotted from this world, that we may be fit for the enjoyments and felicities of the other. But then we must see that our notions of heaven be not gross and carnal, that we dream not of a Mahometan paradise, nor rest on those metaphors and similitudes by which these joys are sometimes represented: for this might perhaps have a quite contrary effect; it might entangle us farther in carnal affections, and we should be ready to indulge ourselves in a very liberal foretaste of those pleasures wherein we had placed our everlasting felicity. But when we come once to conceive aright of those pure and spiritual pleasures; when the happiness we propose to ourselves is from the sight, and love, and enjoyment of God, and our minds are filled with the hopes and forethoughts of that blessed estate; O how mean and contemptible will all things here below appear in our eyes! With what disdain shall we reject the gross and muddy pleasures that would deprive us of those celestial enjoyments, or any way unfit and indispose us for them!

The last branch of religion is humility, and sure we can never want matter of consideration for begetting it. All our wickednesses and imperfections, all our follies and our sins, may help to pull down that fond and overweening conceit which we are apt to entertain of ourselves. That which makes any body esteem us, is their knowledge or apprehension of some little good, and their ignorance of a great deal of evil that may be in us; were they thoroughly acquainted with us, they would quickly change their opinion. The thoughts that pass in our hearts, in the best and most serious day of our life, being exposed unto public view, would render us either hateful or ridiculous. And now, however we conceal our failings from one another, yet sure we are conscious of them ourselves, and some serious reflections upon them would much qualify and allay the vanity of our spirits. Thus holy men have come really to think worse of themselves, than of any other person in the world: not but that they knew that gross and scandalous vices are, in their nature, more heinous than the surprisals of temptations and infirmity; but because they were much more intent on their own miscarriages than on those of their neighbours, and did consider all the aggravations of the one, and every thing that might be supposed to diminish and alleviate the other.

But it is well observed by a pious writer, that the deepest and most pure humility doth not so much arise from the consideration of our own faults and defects, as from a calm and quiet contemplation of the divine purity and goodness. Our spots never appear so clearly, as when we place them before this infinite light; and we never seem less in our own eyes, than when we look down upon ourselves from on high. O how little, how nothing, do all these shadows of perfection then appear, for which we are wont to value ourselves! That humility, which cometh from a view of our own sinfulness and misery, is more turbulent and boisterous; but the other layeth us full as low, and wanteth nothing of that anguish and vexation wherewith our souls are apt to boil, when they are the nearest objects of our thoughts.

There remains yet another means for begetting a holy and religious disposition in the soul, and that is, fervent and hearty prayer. Holiness is the gift of God—indeed the greatest gift he doth bestow, or we are capable to recieve; and he hath promised his Holy Spirit to those who ask it of him. In prayer we make the nearest approaches to God, and lie open to the influences of heaven; then it is that the Sun of Righteousness doth visit us with his directest rays, and dissipateth our darkness, and imprinteth his image on our souls. I cannot now insist on the advantages of this exercise, or the disposition wherewith it ought to be performed; and there is no need I should, there being so many books that treat on this subject. I shall only tell you, that as there is one sort of prayer wherein we make use of the voice, which is necessary in public, and may sometimes have its own advantages in private; and another, wherein though we utter no sound, yet we conceive the expressions, and form the words, as it were, in our minds; so there is a third and more sublime kind of prayer, wherein the soul takes a higher flight, and having collected all its forces by long and serious meditation, it darteth itself (if I may so speak) towards God in sighs and groans, and thoughts too big for expression. As when, after a deep contemplation of the divine perfections appearing in all his works of wonder, it addresseth itself unto him in the profoundest adoration of his majesty and glory: for, when after sad reflections on its vileness and miscarriages, it prostrates itself before him with the greatest confusion and sorrow, not daring to lift up its eyes, or utter one word in his presence; or when, having well considered the beauty of holiness, and the unspeakable felicity of those that are truly good, it panteth after God, and sendeth up such vigorous and ardent desires as no words can sufficiently express, continuing and repeating each of these acts, as long as it finds itself upheld by the force and impulse of the previous meditation.

This mental prayer is of all others the most effectual to purify the soul, and dispose it unto a holy and religious temper, and may be termed the great secret of devotion, and one of the most powerful instruments of the divine life; and, it may be, the apostle hath a peculiar respect unto it, when he saith, that "the Spirit helpeth our infirmities, making intercession for us with groanings that cannot be uttered," or, as the original may bear, "that cannot be worded." Yet I do not so recommend this sort of prayer, as to supersede the use of the other; for we have so many several things to pray for, and every petition of this nature requireth so much time, and so great an attention of spirit, that it were not easy therein to overtake them all: to say nothing, that the deep sighs and heavings of the heart, which are wont to accompany it, are something oppressive to nature, and make it hard to continue long in them. But certainly a few of these inward aspirations will do more than a great many fluent and melting expressions.

Thus, my dear friend, I have briefly proposed the method which I judge proper for moulding the soul into a holy frame; and the same means which serve to beget this divine temper, must still be practiced for strengthening and advancing it: and therefore I shall recommend but one more for that purpose, and it is the frequent and conscientious use of that holy sacrament, which is peculiarly appointed to nourish and increase spiritual life, when once it is begun in the soul. All the instruments of religion do meet together in this ordinance; and while we address ourselves unto it, we are put to practice all the rules which were mentioned before. Then it is that we make the severest survey of our actions, and lay the strictest obligations on ourselves; then are our minds raised up to the highest contempt of the world, and every grace doth exercise itself with the greatest activity and vigour; all the subjects of contemplation do there present themselves unto us with the greatest advantage; and then, if ever, doth the soul make its most powerful sallies toward heaven, and assault it with a holy and acceptable force. And certainly the neglect or careless performance of this duty, is one of the chief causes that bedwarfs our religion, and makes us continue of so low a size.

But it is time I should put a close to this letter, which is grown to a far greater bulk than at first intended. If these poor papers can do you the smallest service, I shall think myself very happy in this undertaking; at least I am hopeful you will kindly accept the sincere endeavors of a person who would fain acquit himself of some part of that which he owes you.

A PRAYER.

And now, O most gracious God, Father and Fountain of mercy and goodness, who has blessed us with the knowledge of our happiness, and the way that leadeth unto it! excite in our souls such ardent desires after the one, as may put us forth to the diligent prosecution of the other. Let us neither presume on our own strength, nor distrust thy divine assistance: but while we are doing our utmost endeavours, teach us still to depend on thee for success. Open our eyes, O God, and teach us out of thy law. Bless us with an exact and tender sense of our duty, and a knowledge to discern perverse things. O that our ways were directed to keep thy statutes, then shall we not be ashamed when we have respect unto all thy commandments. Possess our hearts with a generous and holy disdain of all those poor enjoyments which this world holdeth out to allure us, that they may never be able to inveigle our affections, or betray us to any sin: turn away our eyes from beholding vanity, and quicken thou us in thy law. Fill our souls with such a deep sense, and full persuasion of those great truths which thou hast revealed in the gospel, as may influence and regulate our whole conversation; and that the life which we henceforth live in the flesh, we may life through faith in the Son of God. O that the infinite perfections of thy blessed nature, and the astonishing expressions of thy goodness and love, may conquer and overpower our hearts, that they may be constantly rising toward thee in flames of devoutest affection, and enlarging themselves in sincere and cordial love towards all the world for thy sake; and that we may cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in thy fear, without which we can never hope to behold and enjoy thee. Finally, O God! grant that the consideration of what thou art, and what we ourselves are, may both humble and lay us low before thee, and also stir up in us the strongest and most ardent aspiration towards thee. We desire to resign and give up ourselves to the conduct of thy Holy Spirit; lead us in thy truth, and teach us, for thou art the God of our salvation; guide us with thy counsel, and afterwards recieve us unto glory, for the merits and intercession of thy blessed Son our Saviour. Amen.

The Bruised Reed

By Richard Sibbes

Table of Contents

1. The Reed and the Bruising

Christ's calling - How Christ pursues his calling –What it is to be bruised -The good effects of bruising

2. Christ Will Not Break the Bruised Reed

Christ's dealings with the bruised reed - For ourselves - Who are the bruised reeds?

3. The Smoking Flax

Grace is little at first - Grace is mingled with corruption

4. Christ Will Not Quench the Smoking Flax

The least spark of grace is precious - Support the weak

5. The Spirit of Mercy Should Move Us

Simplicity and humility - Sound judgment  - How those in authority should act - We are debtors to the weak

6. Marks of the Smoking Flax

Our rule is the covenant of grace  - The presence of the. heavenly fire

7. Help for the Weak

Temptations which hinder comfort - Weakness should not keep us from duty

8. Duties and Discouragements

We should persist in duties - Overcoming discouragements - The source of discouragements - Some scruples removed - What are sins of infirmity?

9. Believe Christ, Not Satan

How we should think of Christ - When Christ seems to be an enemy - When doubt assails us

10. Quench Not the Spirit

False despair of Christ's mercy - False hope of Christ's mercy - Resisting Christ's mercy - Presuming on Christ's mercy - Seeking another source of mercy - Mistreating the heirs of mercy -  Strife among the heirs of mercy  - Taking advantage of the bruised - Despising the simple means of mercy

11. Christ's Judgment and Victory

Christ's judgment established in us - Christ's mildness and his government  - Pardon leads to obedience - Justification leads to sanctification

12. Christ's Wise Government

Judgment and wisdom  - The need for heavenly light - Where Christ's government is set up - How Christ governs us - The effects of this in practice

13. Grace Shall Reign

Why Christ's kingdom must prevail - Why the enemy seems victorious -  Consolation for weak Christians -  Evidences of Christ's rule in us

14. Means to Make Grace Victorious

Rules for right judgment -  Keeping our judgment clear - Reasons for seeming lack of progress - All should side with Christ

15. Christ's Public Triumph

The open glory of Christ in his members -  Follow sincerity and truth  - Christ alone advances this government - We must not look to ourselves -  Christ makes us feel our dependence The triumph of grace

16. Through Conflict to Victory

Why Christ's government is opposed - We must expect opposition - Our victory in Christ is certain - Treasure the

least degree of grace - Encouragement to come to Christ - Christ is the hope of the church - Faith will prevail

Copyright

1. The Reed and the Bruising

The prophet Isaiah, being lifted up and carried with the wing of a prophetical spirit, passes over all the time between him and the appearing of Jesus Christ in the flesh. Seeing with the eye of prophecy, and with the eye of faith, Christ as present, he presents him, in the name of God, to the spiritual eye of others, in these words: `Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth' (Isa. 42:1 3). These words are alleged by Matthew as fulfilled now in Christ (Matt. 12:18 20). In them are propounded, first, the calling of Christ to his office; secondly, the manner in which he carries it out.

CHRIST'S CALLING

God calls him here his servant. Christ was God's servant in the greatest piece of service that ever was, a chosen and a choice servant who did and suffered all by commission from the Father. In this we may see the sweet love of God to us, in that he counts the work of our salvation by Christ his greatest service, and in that he will put his only beloved Son to that service. He might well prefix it with `Behold' to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, apprehensive consciences look so much to the present trouble they are in that they need to be roused up to behold him in whom they may find rest for their distressed souls. In temptations it is safest to behold nothing but Christ the true brazen serpent, the true `Lamb of God that taketh away the sin of the world', (John 1:29). This saving object has a special influence of comfort to the soul, especially if we look not only on Christ, but upon the Father's authority and love in him. For in all that Christ did and suffered as Mediator, we must see God in him reconciling the world unto himself (2 Cor. 5:19).

What a support to our faith is this, that God the Father, the party offended by our sins, is so well pleased with the work of redemption! And what a comfort is this, that, seeing God's love rests on Christ, as well pleased in him, we may gather that he is as well pleased with us, if we be in Christ! For his love rests in a whole Christ, in Christ mystical, as well as Christ natural, because he loves him and us with one love. Let us, therefore, embrace Christ, and in him God's love, and build our faith safely on such a Saviour that is furnished with so high a commission.

See here, for our comfort, a sweet agreement of all three persons: the Father gives a commission to Christ; the Spirit furnishes and sanctifies to it, and Christ himself executes the office of a Mediator. Our redemption is founded upon the joint agreement of all three persons of the Trinity.

HOW CHRIST PURSUES HIS CALLING

This is here said to be done modestly, without making a noise, or raising dust by any pompous coming, as princes are accustomed to do. `His voice shall not be heard.' His voice indeed was heard, but what voice? `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). He cried, but how? `Ho, every one that thirsteth, come ye to the waters' (Isa. 55:1). And as his coming was modest, so it was mild, which is set down in these words: `A bruised reed shall he not break, and smoking flax shall he not quench.'

We see, therefore, that the condition of those with whom he was to deal was that they were bruised reeds and smoking flax; not trees, but reeds; and not whole, but bruised reeds. The church is compared to weak things: to a dove amongst the fowls; to a vine amongst the plants; to sheep amongst the beasts; to a woman, which is the weaker vessel.

God's children are bruised reeds before their conversion and oftentimes after. Before conversion all (except such as, being brought up in the church, God has delighted to show himself gracious to from their childhood) are bruised reeds, yet in different degrees, as God sees fit. And as there are differences with regard to temperament, gifts and manner of life, so there are in God's intention to use men in the time to come; for usually he empties such of themselves, and makes them nothing, before he will use them in any great services.

WHAT IT IS TO BE BRUISED

The bruised reed is a man that for the most part is in some misery, as those were that came to Christ for help, and by misery he is brought to see sin as the cause of it, for, whatever pretences sin makes, they come to an end when we are bruised and broken. He is sensible of sin and misery, even unto bruising; and, seeing no help in himself, is carried with restless desire to have supply from another, with some hope, which a little raises him out of himself to Christ, though he dare not claim any present interest of mercy. This spark of hope being opposed by doubtings and fears rising from corruption makes him as smoking flax; so that both these together, a bruised reed and smoking flax, make up the state of a poor distressed man. This is such an one as our Saviour Christ terms `poor in spirit' (Matt. 5:3), who sees his wants, and also sees himself indebted to divine justice. He has no means of supply from himself or the creature, and thereupon mourns, and, upon some hope of mercy from the promise and examples of those that have obtained mercy, is stirred up to hunger and thirst after it.

THE GOOD EFFECTS OF BRUISING

This bruising is required before conversion that so the Spirit may make way for himself into the heart by levelling all proud, high thoughts, and that we may understand ourselves to be what indeed we are by nature. We love to wander from ourselves and to be strangers at home, till God bruises us by one cross or other, and then we `begin to think', and come home to ourselves with the prodigal (Luke 15:17). It is a very hard thing to bring a dull and an evasive heart to cry with feeling for mercy. Our hearts, like criminals, until they be beaten from all evasions, never cry for the mercy of the judge.

Again, this bruising makes us set a high price upon Christ. Then the gospel becomes the gospel indeed; then the fig leaves of morality will do us no good. And it makes us more thankful, and, from thankfulness, more fruitful in our lives; for what makes many so cold and barren, but that bruising for sin never endeared God's grace to them?

Likewise this dealing of God establishes us the more in his ways, having had knocks and bruisings in our own ways. This is often the cause of relapses and apostasy, because men never smarted for sin at the first; they were not long enough under the lash of the law. Hence this inferior work of the Spirit in bringing down high thoughts (2 Cor. 10:5) is necessary before conversion. And, for the most part, the Holy Spirit, to further the work of conviction, joins with it some affliction, which, when sanctified, has a healing and purging power.

After conversion we need bruising so that reeds may know themselves to be reeds, and not oaks. Even reeds need bruising, by reason of the remainder of pride in our nature, and to let us see that we live by mercy. Such bruising may help weaker Christians not to be too much discouraged, when they see stronger ones shaken and bruised. Thus Peter was bruised when he wept bitterly (Matt. 26:75). This reed, till he met with this bruise, had more wind in him than pith when he said, `Though all forsake thee, I will not' (Matt. 26:33). The people of God cannot be without these examples. The heroic deeds of those great worthies do not comfort the church so much as their falls and bruises do. Thus David was bruised until he came to a free confession, without guile of spirit (Psa. 32:3 5); nay, his sorrows did rise in his own feeling unto the exquisite pain of breaking of bones (Psa. 51:8). Thus Hezekiah complains that God had `broken his bones' as a lion (Isa. 38:13). Thus the chosen vessel Paul needed the messenger of Satan to buffet him lest he should be lifted up above measure (2 Cor. 12:7).

Hence we learn that we must not pass too harsh judgment upon ourselves or others when God exercises us with bruising upon bruising. There must be a conformity to our head, Christ, who `was bruised for us' (Isa. 53:5) that we may know how much we are bound unto him.

Ungodly spirits, ignorant of God's ways in bringing his children to heaven, censure broken hearted Christians as miserable persons, whereas God is doing a gracious, good work with them. It is no easy matter to bring a man from nature to grace, and from grace to glory, so unyielding and intractable are our hearts.

2.  Christ Will Not Break the Bruised Reed

In pursuing his calling, Christ will not break the bruised reed, nor quench the smoking flax, in which more is meant than spoken, for he will not only not break nor quench, but he will cherish those with whom he so deals.

CHRIST'S DEALINGS WITH THE BRUISED REED

Physicians, though they put their patients to much pain, will not destroy nature, but raise it up by degrees. Surgeons will lance and cut, but not dismember. A mother who has a sick and self willed child will not therefore cast it away. And shall there be more mercy in the stream than in the spring? Shall we think there is more mercy in ourselves than in God, who plants the affection of mercy in us?

But for further declaration of Christ's mercy to all bruised reeds, consider the comfortable relationships he has taken upon himself of husband, shepherd and brother, which he will discharge to the utmost. Shall others by his grace fulfill what he calls them unto, and not he who, out of his love, has taken upon him these relationships, so thoroughly founded upon his Father's assignment, and his own voluntary undertaking? Consider the names he has borrowed from the mildest creatures, such as lamb and hen, to show his tender care. Consider his very name Jesus, a Saviour, given him by God himself. Consider his office answerable to his name, which is that he should `bind up the broken hearted' (Isa. 61:1). At his baptism the Holy Ghost rested on him in the shape of a dove, to show that he should be a dove like, gentle Mediator.

See the gracious way he executes his offices. As a prophet, he came with blessing in his mouth, `Blessed are the poor in spirit' (Matt. 5:3), and invited those to come to him whose hearts suggested most exceptions against themselves, `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). How did his heart yearn when he saw the people `as sheep having no shepherd' (Matt. 9:36)! He never turned any back again that came to him, though some went away of themselves. He came to die as a priest for his enemies. In the days of his flesh he dictated a form of prayer unto his disciples, and put petitions unto God into their mouths, and his Spirit to intercede in their hearts. He shed tears for those that shed his blood, and now he makes intercession in heaven for weak Christians, standing between them and God's anger. He is a meek king; he will admit mourners into his presence, a king of poor and afflicted persons. As he has beams of majesty, so he has a heart of mercy and compassion. He is the prince of peace (Isa. 9:6). Why was he tempted, but that he might `succor them that are tempted' (Heb. 2:18)? What mercy may we not expect from so gracious a Mediator (1 Tim. 2:5) who took our nature upon him that he might be gracious? He is a physician good at all diseases, especially at the binding up of a broken heart. He died that he might heal our souls with a plaster of his own blood, and by that death save us, which we were the procurers of ourselves, by our own sins. And has he not the same heart in heaven? 'Saul, Saul, why persecutest thou me?' cried the Head in heaven, when the foot on earth was trodden on (Acts 9:4). His advancement has not made him forget his own flesh. Though it has freed him from passion, yet not from compassion towards us. The lion of the tribe of Judah will only tear in pieces those that `will not have him rule over them' (Luke 19:14). He will not show his strength against those who prostrate themselves before him.

FOR OURSELVES

1. What should we learn from this, but to `come boldly to the throne of grace' (Heb. 4:16) in all our grievances? Shall our sins discourage us, when he appears there only for sinners? Are you bruised? Be of good comfort, he calls you. Conceal not your wounds, open all before him and take not Satan's counsel. Go to Christ, although trembling, as the poor woman who said, `If I may but touch his garment' (Matt. 9:21). We shall be healed and have a gracious answer. Go boldly to God in our flesh; he is flesh of our flesh, and bone of our bone for this reason, that we might go boldly to him. Never fear to go to God, since we have such a Mediator with him, who is not only our friend but our brother and husband. Well might the angel proclaim from heaven, `Behold, I bring you good tidings of great joy' (Luke 2:10). Well might the apostle stir us up to `rejoice in the Lord alway: and again I say, Rejoice' (Phil. 4:4). Paul was well advised upon what grounds he did it. Peace and joy are two main fruits of Christ's kingdom. Let the world be as it will, if we cannot rejoice in the world, yet we may rejoice in the Lord. His presence makes any condition comfortable. `Be not afraid,' says he to his disciples, when they were afraid, as if they had seen a ghost, `It is I' (Matt. 14:27), as if there were no cause of fear where he was present.

2. Let this support us when we feel ourselves bruised. Christ's way is first to wound, then to heal. No sound, whole soul shall ever enter into heaven. Think when in temptation, Christ was tempted for me; according to my trials will be my graces and comforts. If Christ be so merciful as not to break me, I will not break myself by despair, nor yield myself over to the roaring lion, Satan, to break me in pieces.

3. See the contrary disposition of Christ on the one hand and Satan and his instruments on the other. Satan sets upon us when we are weakest, as Simeon and Levi upon the Shechemites, `when they were sore' (Gen. 34:25), but Christ will make up in us all the breaches which sin and Satan have made. He `binds up the broken hearted' (Isa. 61:1). As a mother is tenderest to the most diseased and weakest child, so does Christ most mercifully incline to the weakest. Likewise he puts an instinct into the weakest things to rely upon something stronger than themselves for support. The vine stays itself upon the elm, and the weakest creatures often have the strongest shelters. The consciousness of the church's weakness makes her willing to lean on her beloved, and to hide herself under his wing.

WHO ARE THE BRUISED REEDS?

But how shall we know whether we are such as may expect mercy ?

Answer: (1) By the bruised here is not meant those that are brought low only by crosses, but such as, by them, are brought to see their sin, which bruises most of all. When conscience is under the guilt of sin, then every judgment brings a report of God's anger to the soul, and all lesser troubles run into this great trouble of conscience for sin. As all corrupt humours run to the diseased and bruised part of the body, and as every creditor falls upon the debtor when he is once arrested, so when conscience is once awakened, all former sins and present crosses join together to make the bruise the more painful. Now, he that is thus bruised will be content with nothing but with mercy from him who has bruised him. He has wounded, and he must heal (Hos. 6:1). The Lord who has bruised me deservedly for my sins must bind up my heart again. (2) Again, a man truly bruised judges sin the greatest evil, and the favor of God the greatest good. (3) He would rather hear of mercy than of a kingdom. (4) He has poor opinions of himself, and thinks that he is not worth the earth he treads on. (5) Towards others he is not censorious, as being taken up at home, but is full of sympathy and compassion to those who are under God's hand. (6) He thinks that those who walk in the comforts of God's Spirit are the happiest men in the world. (7) He trembles at the Word of God (Isa. 66:2), and honours the very feet of those blessed instruments that bring peace unto him (Rom. 10:15). (8) He is more taken up with the inward exercises of a broken heart than with formality, and is yet careful to use all sanctified means to convey comfort.

But how shall we come to this state of mind?

Answer: First, we must conceive of bruising either as a state into which God brings us, or as a duty to be performed by us. Both are here meant. We must join with God in bruising ourselves. When he humbles us, let us humble ourselves, and not stand out against him, for then he will redouble his strokes. Let us justify Christ in all his chastisements, knowing that all his dealing towards us is to cause us to return into our own hearts. His work in bruising tends to our work in bruising ourselves. Let us lament our own perversity, and say: Lord, what a heart have I that needs all this, that none of this could be spared! We must lay siege to the hardness of our own hearts, and aggravate sin all we can. We must look on Christ, who was bruised for us, look on him whom we have pierced with our sins. But all directions will not prevail, unless God by his Spirit convinces us deeply, setting our sins before us, and driving us to a standstill. Then we will cry out for mercy. Conviction will breed contrition, and this leads to humiliation. Therefore desire God that he would bring a clear and a strong light into all the corners of our souls, and accompany it with a spirit of power to lay our hearts low.

A set measure of bruising of ourselves cannot be prescribed, but it must be so far as (1) that we may prize Christ above all, and see that a Saviour must be had; and (2) that we reform that which is amiss, though it be to the cutting off of our right hand, or pulling out of our right eye. There is a dangerous slighting of the work of humiliation, some alleging this for a pretence for their casual dealing with their own hearts, that Christ will not break the bruised reed; but such must know that every sudden terror and short grief is not that which makes us bruised reeds; not a little `bowing down our heads like a bulrush' (Isa. 58:5), but a working our hearts to such a grief as will make sin more odious unto us than punishment, until we offer a `holy violence' against it. Else, favouring ourselves, we make work for God to bruise us, and for sharp repentance afterwards. It is dangerous, I confess, in some cases, with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again. Therefore it is good in mixed assemblies to mingle comfort that every soul may have its due portion. But if we have this for a foundation truth, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing. It is better to go bruised to heaven than sound to hell. Therefore let us not take off ourselves too soon, nor pull off the plaster before the cure be wrought, but keep ourselves under this work till sin be the sourest, and Christ the sweetest, of all things. And when God's hand is upon us in any way, it is good to divert our sorrow for other things to the root of all, which is sin. Let our grief run most in that channel, that as sin bred grief, so grief may consume sin.

But are we not bruised unless we grieve more for sin than we do for punishment ?

Answer: Sometimes our grief from outward grievances may lie heavier upon the soul than grief for God's displeasure, because, in such cases, the grief works upon the whole man, both outward and inward, and has nothing to support it, but a little spark of faith. This faith, by reason of the violent impression of the grievance, is suspended in the exercises of it. This is most felt in sudden distresses which come upon the soul as a torrent or land flood, and especially in bodily sicknesses which, by reason of the sympathy between the soul and the body, work upon the soul so far as to hinder not only the spiritual, but often the natural acts. Therefore, James wishes us in affliction to pray ourselves, but in case of sickness to `send for the elders' (James 5:14). These may, as those in the Gospels, offer up to God in their prayers the sick person who is unable to present his own case. Hereupon God admits of such a plea from the sharpness and bitterness of the grievance, as in David (Psa. 6). The Lord knows our frame; he remembers that we are but dust (Psa. 103:14), that our strength is not the strength of steel.

This is a branch of his faithfulness to us as his creatures, whence he is called `a faithful Creator' (1 Pet. 4:19). `God is faithful, who will not suffer you to be tempted above that ye are able' (1 Cor. 10:13). There were certain commandments which the Jews called the hedges of the law. So as to fence men off from cruelty, God commanded that they should not take the dame with the young, nor `seethe a kid in his mother's milk' (Exod. 23:19), nor `muzzle the mouth of the ox' (1 Cor. 9:9). Does God take care of beasts, and not of his more noble creature? And therefore we ought to judge charitably of the complaints of God's people which are wrung from them in such cases. Job had the esteem with God of a patient man, notwithstanding those passionate complaints. Faith overborne for the present will gain ground again; and grief for sin, although it come short of grief for misery in terms of violence, yet it goes beyond it in constancy; as a running stream fed with a spring holds out, when a sudden swelling brook fails.

For the concluding of this point, and our encouragement to a thorough work of bruising, and patience under God's bruising of us, let all know that none are fitter for comfort than those that think themselves furthest off. Men, for the most part, are not lost enough in their own feeling for a Saviour. A holy despair in ourselves is the ground of true hope. In God the fatherless find mercy (Hos. 14:3); if men were more fatherless, they should feel more God's fatherly affection from heaven, for the God who dwells in the highest heavens dwells likewise in the lowest soul (Isa. 57:15). Christ's sheep are weak sheep, and lacking in something or other; he therefore applies himself to the necessities of every sheep. He seeks that which was lost, and brings again that which was driven out of the way, and binds up that which was broken, and strengthens the weak (Ezek. 34:16). His tenderest care is over the weakest. The lambs he carries in his bosom (Isa. 40:11). He says to Peter, `Feed my lambs' (John 21:15). He was most familiar and open to troubled souls. How careful he was that Peter and the rest of the apostles should not be too much dejected after his resurrection! `Go your way, tell his disciples and Peter' (Mark 16:7). Christ knew that guilt of their unkindness in leaving of him had dejected their spirits. How gently did he endure the unbelief of Thomas and stooped so far unto his weakness, as to suffer him to thrust his hand into his side.

3. The Smoking Flax

In pursuing his calling, Christ will not quench the smoking flax, or wick, but will blow it up till it flames. In smoking flax there is but a little light, and that weak, as being unable to flame, and that little mixed with smoke. The observations from this are that, in God's children, especially in their first conversion, there is but a little measure of grace, and that little mixed with much corruption, which, as smoke, is offensive; but that Christ will not quench this smoking flax.

GRACE IS LITTLE AT FIRST

There are several ages in Christians, some babes, some young men. Faith may be as `a grain of mustard seed' (Matt. 17:20). Nothing so little as grace at first, and nothing more glorious afterward. Things of greatest perfection are longest in coming to their growth. Man, the most perfect creature, comes to perfection by little and little; worthless things, as mushrooms and the like, like Jonah's gourd, soon spring up, and soon vanish. A new creature is the most excellent creature in all the world, therefore it grows up by degrees. We see in nature that a mighty oak rises from an acorn. It is with a Christian as it was with Christ, who sprang out of the dead stock of Jesse, out of David's family (Isa. 53:2), when it was at the lowest, but he grew up higher than the heavens. It is not with the trees of righteousness as it was with the trees of paradise, which were created all perfect at the first. The seeds of all the creatures in the present goodly frame of the world were hid in the chaos, in that confused mass at the first, out of which God commanded all creatures to arise. In the small seeds of plants lie hidden both bulk and branches, bud and fruit. In a few principles lie hidden all comfortable conclusions of holy truth. All these glorious fireworks of zeal and holiness in the saints had their beginning from a few sparks.

Let us not therefore be discouraged at the small beginnings of grace, but look on ourselves as elected to be `holy and without blame' (Eph. 1:4). Let us look on our imperfect beginning only to enforce further striving to perfection, and to keep us in a low opinion of ourselves. Otherwise, in case of discouragement, we must consider ourselves as Christ does, who looks on us as those he intends to fit for himself. Christ values us by what we shall be, and by what we are elected unto. We call a little plant a tree, because it is growing up to be so. `Who has despised the day of small things?' (Zech. 4:10). Christ would not have us despise little things.

The glorious angels disdain not attendance on little ones - little in their own eyes, and little in the eyes of the world. Grace, though little in quantity, yet is much in vigor and worth. It is Christ that raises the worth of little and mean places and persons. Bethlehem was the least (Mic. 5:2; Matt. 2:6), and yet not the least; the least in itself, not the least in respect that Christ was born there. The second temple (Hag. 2:9) came short of the outward magnificence of the former; yet it was more glorious than the first because Christ came into it. The Lord of the temple came into his own temple. The pupil of the eye is very little, yet sees a great part of the heaven at once. A pearl, though little, yet is of much esteem. Nothing in the world is of so good use as the least grain of grace.

GRACE IS MINGLED WITH CORRUPTION

But grace is not only little, but mingled with corruption; therefore a Christian is said to be smoking flax. So we see that grace does not do away with corruption all at once, but some is left for believers to fight with. The purest actions of the purest men need Christ to perfume them; and this is his office. When we pray, we need to pray again for Christ to pardon the defects of our prayers. Consider some instances of this smoking flax:

Moses at the Red Sea, being in a great perplexity, and knowing not what to say, or which way to turn, groaned to God. No doubt this was a great conflict in him. In great distresses we know not what to pray, but the Spirit makes request with sighs that cannot be expressed (Rom. 8:26). Broken hearts can yield but broken prayers.

When David was before the king of Gath (1 Sam. 21:13) and disfigured himself in an uncomely manner, in that smoke there was some fire also. You may see what an excellent psalm he makes upon that occasion, Psalm 34, in which, on the basis of experience, he says, `The LORD is nigh unto them that are of a broken heart' (Psa. 34:18). `I said in my haste, I am cut off from before thine eyes.' There is smoke. `Nevertheless thou heardest the voice of my supplications' (Psa. 31:22). There is fire. `Lord, save us: we perish' (Matt. 8:25), cry the disciples. Here is smoke of infidelity, yet so much light of faith as stirred them up to pray to Christ. `Lord, I believe.'  There is light.

‘Help thou mine unbelief.' There is smoke (Mark 9:24). Jonah cries, `I am cast out of thy sight.' There is smoke. `Yet I will look again toward thy holy temple.' There is light (Jon. 2:4).

`O wretched man that I am!', says Paul, with a sense of his corruption. Yet he breaks out into thanks to God through Jesus Christ our Lord (Rom. 7:24).

`I sleep,' says the church in the Song of Solomon, `but my heart waketh' (Song of Sol. 5:2). In the seven churches, which for their light are called `seven golden candlesticks' (Rev. 2 and 3), most of them had much smoke with their light.

The reason for this mixture is that we carry about us a double principle, grace and nature. The end of it is especially to preserve us from those two dangerous rocks which our natures are prone to dash upon, security and pride, and to force us to pitch our rest on justification, not sanctification, which, besides imperfection, has some stains. Our spiritual fire is like our ordinary fire here below, that is, mixed. Fire is most pure in its own element above; so shall all our graces be when we are where we would be, in heaven, which is our proper element.

From this mixture arises the fact that the people of God have so different judgments of themselves, looking sometimes at the work of grace, sometimes at the remainder of corruption, and when they look upon that, then they think they have no grace. Though they love Christ in his ordinances and children, yet they dare not claim so near acquaintance as to be his. Even as a candle in the socket sometimes shows its light, and sometimes the show of light is lost; so sometimes they are well persuaded of themselves, sometimes at a loss.

4. Christ Will Not Quench the Smoking Flax

The second observation concerning the weak and small beginnings of grace is that Christ will not quench the smoking flax. This is so for two principal reasons. First, because this spark is from heaven: it is his own, it is kindled by his own Spirit. And secondly, it tends to the glory of his powerful grace in his children that he preserves light in the midst of darkness, a spark in the midst of the swelling waters of corruption.

THE LEAST SPARK OF GRACE IS PRECIOUS

There is an especial blessing in that little spark. `As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes' (Isa. 65:8). We see how our Saviour Christ bore with Thomas in his doubting (John 20:27), and with the two disciples that went to Emmaus, who wavered as to whether he came to redeem Israel or not (Luke 24:21). He quenched not that little light in Peter, which was smothered: Peter denied him, but he denied not Peter (Luke 22:61). `If thou wilt, thou canst,' said one poor man in the Gospel (Matt. 8:2). `If thou canst do anything,' said another (Mark 9:22). Both were smoking flax. Neither of them was quenched. If Christ had stood upon his own greatness, he would have rejected him that came with his `if'. But Christ answers his `if' with a gracious and absolute grant, `I will, be thou clean.' The woman that was diseased with an issue did but touch, with a trembling hand, and but the hem of his garment, and yet she went away both healed and comforted. In the seven churches (Rev. 2 and 3), we see that Christ acknowledges and cherishes anything that was good in them. Because the disciples slept due to infirmity, being oppressed with grief, our Saviour Christ frames a comfortable excuse for them, `The spirit indeed is willing, but the flesh is weak' (Matt. 26:41).

If Christ should not be merciful, he would miss of his own ends: `There is forgiveness with thee, that thou mayest be feared' (Psa. 130:4). Now all are welcome to come under that banner of love which he spreads over his own: `Unto thee shall all flesh come' (Psa. 65:2). He uses moderation and care, `lest the spirit should fail before him, and the souls which he hath made' (Isa. 57:16). Christ's heart yearned, the text says, when he saw the people without meat, `lest they faint in the way' (Matt. 15:32); much more will he have regard for the preventing of our spiritual faintings.

SUPPORT THE WEAK

Here see the opposite dispositions in the holy nature of Christ and the impure nature of man. Man for a little smoke will quench the light. Christ, we see, ever cherishes even the least beginnings. How he bore with the many imperfections of his poor disciples! If he did sharply check them, it was in love, and that they might shine the brighter. Can we have a better pattern to follow than this from him by whom we hope to be saved? `We then that are strong ought to bear the infirmities of the weak' (Rom. 15:1). `I am made all things to all men, that I might by all means save some' (1 Cor. 9:22). Oh, that this gaining and winning disposition were more in many! Many, so far as in us lies, are lost for want of encouragement. See how that faithful fisher of men, the Apostle Paul, labors to catch his judge: `I know that thou believest the prophets' (Acts 26:27), and then wishes him all saving good, but not bonds. He might have added them too, but he would not discourage one that responded. He would therefore wish Agrippa only that which was good in religion. How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly). Oh, says he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them.

It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction.

It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church.

Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to scorn. When blindness and boldness, ignorance and arrogance, weakness and willfulness, meet together in men, it renders them odious to God, burdensome in society, dangerous in their counsels, disturbers of better purposes, intractable and incapable of better direction, miserable in the issue. Where Christ shows his gracious power in weakness, he does it by letting men understand themselves so far as to breed humility, and magnify God's love to such as they are. He does it as a preservative against discouragements from weakness, to bring men into a less distance from grace, as an advantage to poverty of spirit, rather than greatness of condition and parts, which yield to corrupt nature fuel for pride. Christ refuses none for weakness of parts, that none should be discouraged, but accepts none for greatness, that none should be lifted up with that which is of so little reckoning with God. It is no great matter how dull the scholar be when Christ takes upon him to be the teacher, who, as he prescribes what to understand, so he gives understanding itself, even to the simplest.

The church suffers much from weak ones, therefore we may assert our liberty to deal with them, though mildly, yet oftentimes directly. The scope of true love is to make the party better, which concealment oftentimes hinders. With some a spirit of meekness prevails most, but with some a rod. Some must be `pulled out of the fire' (Jude 23) with violence, and they will bless God for us in the day of their visitation. We see that our Saviour multiplies woe upon woe when he has to deal with hard hearted hypocrites (Matt. 23:13), for hypocrites need stronger conviction than gross sinners, because their will is bad, and therefore usually their conversion is violent. A hard knot must have an answerable wedge, else, in a cruel pity, we betray their souls. A sharp reproof sometimes is a precious pearl and a sweet balm. The wounds of secure sinners will not be healed with sweet words. The Holy Ghost came as well in fiery tongues as in the likeness of a dove, and the same Holy Spirit will vouchsafe a spirit of prudence and discretion, which is the salt to season all our words and actions. And such wisdom will teach us `to speak a word in season' (Isa. 50:4), both to the weary, and likewise to the secure soul. And, indeed, he has need of `the tongue of the learned' that shall either raise up or cast down, though in this place I speak of mildness towards those that are weak and are sensible of it. These we must bring on gently, and drive softly, as Jacob did his cattle (Gen. 33:14), according to their pace, and as his children were able to endure.

Weak Christians are like glasses which are hurt with the least violent usage, but if gently handled will continue a long time. This honor of gentle use we are to give to the weaker vessels (1 Pet. 3:7), by which we shall both preserve them and likewise make them useful to the church and ourselves.

In diseased bodies, if all ill humours be purged out, you shall purge life and all away. Therefore, though God says that he will `refine them as silver is refined' (Zech. 13:9), yet he said he had `refined thee, but not with silver' (Isa. 48:10), that is, not so exactly as that no dross remains, for he has respect to our weakness. Perfect refining is for another world, for the world of the souls of perfect men.

5. The Spirit of Mercy Should Move Us

Preachers need to take heed therefore how they deal with young believers. Let them be careful not to pitch matters too high, making things necessary evidences of grace which agree not to the experience of many a good Christian, and laying salvation and damnation upon things that are not fit to bear so great a weight. In this way men are needlessly cast down and may not soon be raised up again by themselves or others. The ambassadors of so gentle a Saviour should not be overbearing, setting up themselves in the hearts of people where Christ alone should sit as in his own temple. Too much respect to man was one of the inlets of popery. `Let a man so account of us, as of the ministers of Christ' (1 Cor. 4:1), neither more nor less, just so much. How careful was Paul in cases of conscience not to lay a snare upon any weak conscience.

SIMPLICITY AND HUMILITY

Preachers should take heed likewise that they hide not their meaning in dark speeches, speaking in the clouds. Truth fears nothing so much as concealment, and desires nothing so much as clearly to be laid open to the view of all. When it is most unadorned, it is most lovely and powerful. Our blessed Saviour, as he took our nature upon him, so he took upon him our familiar manner of speech, which was part of his voluntary abasement. Paul was a profound man, yet he became as a nurse to the weaker sort (1 Thess. 2:7).

That spirit of mercy that was in Christ should move his servants to be content to abase themselves for the good of the meanest. What made the kingdom of heaven `suffer violence' (Matt. 11:12) after John the Baptist's time, but that comfortable truths were laid open with such plainness and evidence that the people were so affected with them as to offer a holy violence to obtain them?

Christ chose those to preach mercy who had felt most mercy, as Peter and Paul, that they might be examples of what they taught. Paul became all things to all men (1 Cor. 9:22), stooping unto them for their good. Christ came down from heaven and emptied himself of majesty in tender love to souls. Shall we not come down from our high conceits to do any poor soul good? Shall man be proud after God has been humble? We see the ministers of Satan turn themselves into all shapes to `make one proselyte' (Matt. 23:15). We see ambitious men study accommodation of themselves to the humours of those by whom they hope to be raised, and shall not we study application of ourselves to Christ, by whom we hope to be advanced, nay, are already sitting with him in heavenly places? After we are gained to Christ ourselves, we should labour to gain others to Christ. Holy ambition and covetousness will move us to put upon ourselves the disposition of Christ. But we must put off ourselves first.

Again we should not rack their wits with curious or `doubtful disputations' (Rom. 14:1), for so we shall distract and tire them, and give occasion to make them cast off the care of all. That age of the church which was most fertile in subtle questions was most barren in religion; for it makes people think religion to be only a matter of cleverness, in tying and untying of knots. The brains of men inclining that way are hotter usually than their hearts.

Yet notwithstanding, when we are cast into times and places wherein doubts are raised about principal points, here people ought to labour to be established. God suffers questions oftentimes to arise for trial of our love and exercise of our abilities. Nothing is so certain as that which is certain after doubts. Shaking settles and roots. In a contentious age, it is a wise thing to be a Christian, and to know what to pitch our souls upon. It is an office of love here to take away the stones, and to smooth the way to heaven. Therefore, we must take heed that, under pretence of avoidance of disputes, we do not suffer an adverse party to get ground upon the truth; for thus may we easily betray both the truth of God and souls of men.

And likewise those are failing that, by overmuch austerity, drive back troubled souls from having comfort by them, for, as a result of this, many smother their temptations, and burn inwardly, because they have none into whose bosom they may vent their grief and ease their souls.

We must neither bind where God looses, nor loose where God binds, neither open where God shuts, nor shut where God opens. The right use of the keys is always successful. In personal application, there must be great heed taken; for a man may be a false prophet, and yet speak the truth. If it be not a truth to the person to whom he speaks, if he grieve those whom God has not grieved by unseasonable truths, or by comforts in an ill way, the hearts of the wicked may be strengthened. One man's meat may be another's poison.

If we look to the general temper of these times, rousing and waking Scriptures are fittest; yet there are many broken spirits who need soft and comforting words. Even in the worst time the prophets mingled sweet comfort for the hidden remnant of faithful people. God has comfort. The prophet is told, `Comfort ye my people' (Isa. 40:1), as well as, `Lift up thy voice as a trumpet' (Isa. 58:1).

SOUND JUDGMENT

And here likewise there needs a caveat. Mercy does not rob us of our right judgment, so as to take stinking fire brands for smoking flax. None will claim mercy more of others than those who deserve due severity. This example does not countenance lukewarmness, nor too much indulgence to those that need quickening. Cold diseases must have hot remedies. It made for the just commendation of the church of Ephesus that it could not bear them which were evil (Rev. 2:2). We should so bear with others as to manifest also a dislike of evil. Our Saviour Christ would not forbear sharp reproof where he saw dangerous infirmities in his most beloved disciples. It brings under a curse to do the work of the Lord deceitfully (Jer. 48:10), even where it is a work of just severity, as when it is sheathing the sword in the bowels of the enemy. And those whom we suffer to be betrayed by their worst enemies, their sins, will have just cause to curse us one day.

It is hard to preserve just bounds of mercy and severity without a spirit above our own, by which we ought to desire to be led in all things. That wisdom which dwells with prudence (Prov. 8:12) will guide us in these particulars, without which virtue is not virtue, truth not truth. The rule and the case must be laid together; for if there be not a keen insight, seeming likeness in conditions will give rise to errors in our opinions of them. Those fiery, tempestuous and destructive spirits in popery that seek to promote their religion by cruelty show that they are strangers to that wisdom which is from above, which makes men gentle, peaceable and ready to show that mercy which they themselves have felt. It is a way of prevailing agreeable both to Christ and to man's nature to prevail by some forbearance and moderation.

And yet often we see a false spirit in those that call for moderation. Their doing so is but to carry their own projects with the greater strength; and if they prevail they will hardly show that moderation to others which they now call for from others. And there is a proud kind of moderation likewise, when men will take upon them to censure both parties, as if they were wiser than both, although, if the spirit be right, an onlooker may see more than those that are in conflict.

HOW THOSE IN AUTHORITY SHOULD ACT

In the censures of the church, it is more suitable to the spirit of Christ to incline to the milder part, and not to kill a fly on the forehead with a mallet, nor shut men out of heaven for a trifle. The very snuffers (wick trimmers) of the tabernacle were made of pure gold, to show the purity of those censures whereby the light of the church is kept bright. The power that is given to the church is given for edification, not destruction. How careful was Paul that the incestuous Corinthian (2 Cor. 2:7), if he repented, should not be swallowed up with too much grief. Civil magistrates, for civil exigencies and reasons of state, must let the law have its course; yet thus far they should imitate this mild king, as not to mingle bitterness and passion with authority derived from God. Authority is a beam of God's majesty, and prevails most where there is least mixture of that which is man's. It requires more than ordinary wisdom to manage it aright. This string must not be too tight, nor too loose. Justice is a harmonious thing. Herbs hot or cold beyond a certain degree, kill. We see even contrary elements preserved in one body by wisely tempering them together. Justice in rigor is often extreme injustice, where some considerable circumstances should incline to moderation; and the reckoning will be easier for bending rather to moderation than rigor.

Insolent behavior toward miserable persons, if humbled, is unseemly in any who look for mercy themselves. Misery should be a lodestone of mercy, not a footstool for pride to trample on. Sometimes it falls out that those who are under the government of others are most injurious by waywardness and harsh censures, herein disparaging and discouraging the endeavors of superiors for public good. In so great weakness of man's nature, and especially in this crazy age of the world, we ought to take in good part any moderate happiness we enjoy by government, and not be altogether as a nail in the wound, exasperating things by misconstruction. Here love should have a mantle to cast upon lesser errors of those above us. Oftentimes the poor man is the oppressor by unjust clamors. We should labour to give the best interpretation to the actions of governors that the nature of the actions will possibly bear.

WE ARE DEBTORS TO THE WEAK

In the last place, there is something for private Christians, even for all of us in our common relations, to take notice of: we are debtors to the weak in many things.

1. Let us be watchful in the use of our liberty, and labour to be inoffensive in our behavior, that our example compel them not. There is a commanding force in an example, as there was in Peter (Gal. 2). Looseness of life is cruelty to ourselves and to the souls of others. Though we cannot keep those who will perish from perishing, yet if we do that which is apt of itself to destroy the souls of others their ruin is imputable to us.

2. Let men take heed of taking up Satan's office, in misrepresenting the good actions of others, as he did Job's case, `Doth Job fear God for naught?' (Job 1:9), or slandering their persons, judging of them according to the wickedness that is in their own hearts. The devil gets more by such discouragements and reproaches that are cast upon religion than by fire and faggot. These, as unseasonable frosts, nip all gracious inclinations in the bud, and as much as in them lies, with Herod, labour to kill Christ in young professors. A Christian is a hallowed and a sacred thing, Christ's temple; and he that destroys his temple, him will Christ destroy (1 Cor.3:17).

3. Among the things that are to be taken heed of, there is among ordinary Christians a bold usurpation of censure towards others, not considering their temptations. Some will unchurch and unbrother in a passion. But ill humours do not alter true relations; though the child in a fit should disclaim the mother, yet the mother will not disclaim the child.

There is therefore in these judging times good ground of James's caveat that there should not be `many masters' (James 3:1), that we should not smite one another by hasty censures, especially in things of an indifferent nature; some things are as the mind of him is that does them, or does them not; for both may be unto the Lord.

A holy aim in things neither clearly right nor wrong makes the judgments of men, although seemingly contrary, yet not so much blamable. Christ, for the good aims he sees in us, overlooks any ill in them, so far as not to lay it to our charge. Men must not be too curious in prying into the weaknesses of others. We should labour rather to see what they have that is for eternity, to incline our heart to love them, than into that weakness which the Spirit of God will in time consume, to estrange us. Some think it strength of grace to endure nothing in the weaker, whereas the strongest are readiest to bear with the infirmities of the weak.

Where most holiness is, there is most moderation, where it may be without prejudice of piety to God and the good of others. We see in Christ a marvelous temper of absolute holiness, with great moderation. What would have become of our salvation, if he had stood upon terms, and not stooped thus low unto us? We need not affect to be more holy than Christ. It is no flattery to do as he does, so long as it is to edification.

The Holy Ghost is content to dwell in smoky, offensive souls. Oh, that that Spirit would breathe into our spirits the same merciful disposition! We endure the bitterness of wormwood, and other distasteful plants and herbs, only because we have some experience of some wholesome quality in them; and why should we reject men of useful parts and graces, only for some harshness of disposition, which, as it is offensive to us, so it grieves themselves?

Grace, while we live here, is in souls which, because they are imperfectly renewed, dwell in bodies subject to several humours, and these will incline the soul sometimes to excess in one passion, sometimes to excess in another. Bucer was a deep and a moderate divine. After long experience he resolved to refuse none in whom he saw aliquid Christi, something of Christ. The best Christians in this state of imperfection are like gold that is a little too light, which needs some grains of allowance to make it pass. You must grant the best their allowance.

We must supply out of our love and mercy that which we see wanting in them. The church of Christ is a common hospital, wherein all are in some measure sick of some spiritual disease or other, so all have occasion to exercise the spirit of wisdom and meekness.

So that we may do this the better, let us put upon ourselves the Spirit of Christ. There is a majesty in the Spirit of God. Corruption will hardly yield to corruption in another. Pride is intolerable to pride. The weapons of this warfare must not be carnal (2 Cor. 10:4). The great apostles would not set upon the work of the ministry until they were `endued with power from on high' (Luke 24:49). The Spirit will only work with his own tools. And we should think what affection Christ would carry to the party in this case. That great physician, as he had a quick eye and a healing tongue, so had he a gentle hand, and a tender heart.

And, further, let us take to ourselves the condition of him with whom we deal. We are, or have been, or may be in that condition ourselves. Let us make the case our own, and also consider in what near relation a Christian stands to us, even as a brother, a fellow member, heir of the same salvation. And therefore let us take upon ourselves a tender care of them in every way; and especially in cherishing the peace of their consciences. Conscience is a tender and delicate thing, and must be so treated. It is like a lock: if its workings are faulty, it will be troublesome to open.

6. Marks of the Smoking Flax

To determine whether we are this smoking flax which Christ will not quench, we must remember these rules:

We must have two eyes, one to see imperfections in ourselves and others, the other to see what is good. `I am black,' says the church, `but comely' (Song of Sol. 1:5). Those who are given to quarrelling with themselves always lack comfort, and through their infirmities they are prone to feed on such bitter things as will most nourish that disease which troubles them. These delight to be looking on the dark side of the cloud only.

We must not judge of ourselves always according to present feeling, for in temptations we shall see nothing but smoke of distrustful thoughts. Fire may be raked up in the ashes, though not seen. Life in the winter is hid in the root.

We must beware of false reasoning, such as: because our fire does not blaze out as others, therefore we have no fire at all. By false conclusions we may come to sin against the commandment in bearing false witness against ourselves. The prodigal would not say he was no son, but that he was not worthy to be called a son (Luke 15:19). We must neither trust to false evidence, nor deny true; for so we should dishonor the work of God's Spirit in us, and lose the help of that evidence which would cherish our love to Christ, and arm us against Satan's discouragements. Some are as faulty in this way as if they had been hired by Satan, the `accuser of the brethren' (Rev. 12:10), to plead for him in accusing themselves.

OUR RULE IS THE COVENANT OF GRACE

We must acknowledge that in the covenant of grace God requires the truth of grace, not any certain measure; and a spark of fire is fire, as well as the whole element. Therefore we must look to grace in the spark as well as in the flame. All have not the like strong, though they have the like precious, faith (2 Pet. 1:1), whereby they lay hold of, and put on, the perfect righteousness of Christ. A weak hand may receive a rich jewel. A few grapes will show that the plant is a vine, and not a thorn. It is one thing to be deficient in grace, and another thing to lack grace altogether. God knows we have nothing of ourselves, therefore in the covenant of grace he requires no more than he gives, but gives what he requires, and accepts what he gives: `If she be not able to bring a lamb, then she shall bring two turtle doves' (Lev. 12:8). What is the gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him, wherein God, from being a judge, becomes our Father, pardoning our sins and accepting our obedience, though feeble and blemished? We are now brought to heaven under the covenant of grace by a way of love and mercy.

It will prove a special help to know distinctly the difference between the covenant of works and the covenant of grace, between Moses and Christ. Moses, without any mercy, breaks all bruised reeds, and quenches all smoking flax. For the law requires personal, perpetual and perfect obedience from the heart, and that under a most terrible curse, but gives no strength. It is a severe task master, like Pharaoh's, requiring the whole tale of bricks and yet giving no straw. Christ comes with blessing after blessing, even upon those whom Moses had cursed, and with healing balm for those wounds which Moses had made.

The same duties are required in both covenants, such as to love the Lord with all our hearts and with all our souls (Deut. 6:5). In the covenant of works, this must be fulfilled absolutely, but under the covenant of grace it must have an evangelical mitigation. A sincere endeavor proportionable to grace received is accepted (and so it must be understood of Josiah, and others, when it is said they did that which was right in the sight of the Lord).

The law is sweetened by the gospel, and becomes delightful to the inner man (Rom. 7:22). Under this gracious covenant, sincerity is perfection. This is the death in the pot of the Roman religion, that they confound the two covenants, and it deadens the comfort of drooping ones that they cannot distinguish them. And thus they suffer themselves to be held under bondage when Christ has set them free, and stay in the prison when Christ has set open the doors before them.

We must remember that grace sometimes is so little as to be indiscernible to us. The Spirit sometimes has secret operations in us which we know not for the present, but Christ knows. Sometimes, in bitterness of temptation, when the spirit struggles with a sense of God's anger, we are apt to think God an enemy. A troubled soul is like troubled water: we can see nothing in it, and, so far as it is not cleansed, it will cast up mire and dirt. It is full of objections against itself, yet for the most part we may discern something of the hidden life, and of these smothered sparks. In a gloomy day there is so much light that we may know it to be day and not night; so there is something in a Christian under a cloud whereby he may be discerned to be a true believer and not a hypocrite. There is no mere darkness in the state of grace, but some beam of light whereby the kingdom of darkness does not wholly prevail.

THE PRESENCE OF THE HEAVENLY FIRE

Applying these rules, we may say:

First, if there be any holy fire in us, it is kindled from heaven by the Father of lights, who `commanded the light to shine out of darkness' (2 Cor. 4: 6). As it is kindled by the use of means, so it is fed. The light in us and the light in the Word spring the one from the other and both from the one Holy Spirit. Therefore, in the case of those that regard not the Word, it is `because there is no light in them' (Isa. 8:20). Heavenly truths must have a heavenly light to discern them. Natural men see heavenly things, not in their own proper light, but by an inferior light. In every converted man, God puts a light into the eye of his soul proportionable to the light of truths revealed to him. A carnal eye will never see spiritual things.

Secondly, the least divine light has heat with it in some measure. Light in the understanding produces heat of love in the affections. In the measure that the sanctified understanding sees a thing to be true or good, in that measure the will embraces it. Weak light produces weak inclinations, strong light, strong inclinations. A little spiritual light is of strength enough to answer strong objections of flesh and blood, and to see beyond all earthly allurements and opposing hindrances, presenting them as far inferior to those heavenly objects it beholds. All light that is not spiritual, because it lacks the strength of sanctifying grace, yields to every little temptation, especially when it is fitted and suited to personal inclinations. This is the reason why Christians that have light that is little for quantity, but heavenly for quality, persevere, when men of larger apprehensions sink. This prevailing of light in the soul is because, together with the spirit of illumination, there goes, in the godly, a spirit of power (2 Tim. 1:7) to subdue the heart to truth revealed, and to put a taste and relish into the will, suitable to the sweetness of the truth; otherwise a will that is merely natural will rise against supernatural truths, as having an antipathy and enmity against them. In the godly, holy truths are conveyed by way of a taste; gracious men have a spiritual palate as well as a spiritual eye. Grace alters the spiritual taste.

Thirdly, where this heavenly light is kindled, it directs in the right way. For it is given for that use, to show us the best way, and to guide us in the particular passages of life; otherwise, it is but common light, given only for the good of others. Some have light of knowledge, yet follow not that light, but are guided by carnal reason and policy, such as those the prophet speaks of, `All ye that kindle a fire . . . walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow' (Isa. 50:11). God delights to confound carnal wisdom, as enmity to him, and robbing him of his prerogative, who is God only wise. We must, therefore, walk by his light, not the blaze of our own fire. God must light our candle (Psa. 18:28) or else we will abide in darkness. Those sparks that are not kindled from heaven are not strong enough to keep us from lying in sorrow, though they make a greater blaze and show than the light from above, as madmen do greater things than sober men, but by a false strength: so the excess of these men's joy arises from a false light. `The light of the wicked shall be put out' (Job 18:5). The light which some men have is like lightning which, after a sudden flash, leaves them more in darkness. They can love the light as it shines, but hate it as it discovers and directs. A little holy light will enable us to keep Christ's Word, and not betray religion nor deny his name, as Christ speaks of the church of Philadelphia (Rev. 3:8).

Fourthly, where this fire is, it will sever things of diverse natures, and show a difference between such things as gold and dross. It will sever between flesh and spirit, and show that this is of nature, this of grace. All is not ill in a bad action, or good in a good action. There is gold in ore, which God and his Spirit in us can distinguish. A carnal man's heart is like a dungeon, wherein nothing is to be seen but horror and confusion. This light makes us judicious and humble, upon clearer sight of God's purity and our own uncleanness, and makes us able to discern the work of the Spirit in another.

Fifthly, so far as a man is spiritual, so far is light delightful to him. He is willing to see anything amiss that he may reform, and any further service discovered that he may perform, because he truly hates ill and loves good. If he goes against light discovered, he will soon be reclaimed, because light has a friendly party within him. Therefore, at a little sight of his error, he is soon open to counsel, as David was in his intention to kill Nabal; and he blessed God afterwards, when he was stopped in an ill way (1 Sam. 25:32).

In the case of a carnal man, the light breaks in on him, but he labors to block its entrance. He has no delight in coming to the light. It is impossible, before the Spirit of grace has subdued the heart, that it should not sin against the light, either by resisting it, or keeping it prisoner under base lusts and burying it, as it were, in the earth, or perverting it, and so making it an agent and factor for the flesh, in searching out arguments to plead for it, or abusing that little measure of light men have, so as to keep out a greater, higher, and more heavenly light. So, at length, they make the light they have a misleading guide to utter darkness. And the reason is because the light has no friend within. The soul is in a contrary frame, and light always hinders that sinful peace that men are willing to promise themselves. Hence we see that light often enrages men more, as the sun in spring time brings on feverish illnesses when it stirs up bodily humours rather than overcoming them.

There is nothing in the world more uneasy than the heart of a wicked man made to listen to spiritual instruction, until, like a thief, he puts out the candle so that he may sin with less restraint. Spiritual light is distinct. It apprehends spiritual good and applies it to ourselves; but common light is confused, and lets sin lie quiet. Where fire is, in any degree, it will fight everything contrary to it. God put irreconcilable hatred between light and darkness from the first; so also between good and ill, flesh and Spirit (Gal. 5:17). Grace will never join with sin, any more than fire with water. Fire will mingle with nothing contrary, but preserves its own purity, and is never corrupted as other elements are. Therefore, those that plead and plot for liberties for the flesh show themselves strangers from the life of God. Feeling this strife, gracious men often complain that they have no grace. But they contradict themselves in their complaints, as if a man that sees should complain he cannot see, or complain that he is asleep; whereas the very complaint, springing from a displeasure against sin, shows that there is something in him opposite to sin. Can a dead man complain? Some things, though bad in themselves, yet reveal good, as smoke reveals the presence of fire. A violent reaction in the body shows bodily vigor. Some infirmities show more good than some seemingly beautiful actions. Excess of passion in opposing evil, though not to be justified, yet shows a better spirit than a calm temper where there is just cause of being moved. It is better that the water should run somewhat muddily than not run at all. Job had more grace in his ill temper than his friends in their seemingly wise demeanor. Actions stained with some defects are more acceptable than empty compliments.

Sixthly, fire, where it is present, is in some degree active. So the least measure of grace works, as springing from the Spirit of God, who, from his operations, is compared to fire. Even in sins, when there seems nothing active but corruption, there is a contrary principle, which breaks the force of sin, so that it is not boundlessly sinful, as in those that are carnal (Rom. 7:13).

Seventhly, fire makes metals pliable and malleable. So grace, where it is given, makes the heart pliable and ready to receive all good impressions. Obstinate spirits show that they are not so much as smoking flax.

Eighthly, fire, as much as it can, sets everything on fire. So grace labors to produce a gracious impression in others, and make as many good as it can. Grace also makes a gracious use even of natural and civil things, and spiritualizes them. What another man does only in a civil way a gracious man will do holily. Whether he eats or drinks or whatsoever he does, he does all to the glory of God (1 Cor. 10:31), making everything serviceable to that ultimate end.

Ninthly, sparks by nature fly upwards. So the Spirit of grace carries the soul heaven ward and sets before us holy and heavenly aims. As it was kindled from heaven, so it carries us back to heaven. The part follows the whole: fire mounts upward, so every spark to its own element. Where the aim and bent of the soul is towards God, there is grace, though opposed. The least measure of it is seen in holy desires, springing from faith and love, for we cannot desire anything which we do not believe first to be, and the desire of it issues from love. Hence desires are counted a part of the thing desired, in some measure. But these desires must be (1) constant, for constancy shows that they are supernaturally  natural, and not enforced; (2) directed to spiritual things, such as to believe, to love God, not because of a particular emergency, in that one thinks one might escape some danger if one had grace, but as a loving heart is carried to the thing loved for the sake of some excellency in it; (3) accompanied with grief when the desire is hindered, so as to stir us up to pray: `Oh that my ways were directed that I might keep thy statutes!' (Psa. 119:5); `O wretched man that I am! Who shall deliver me?' (Rom. 7:24); and (4) such desires as drive us onward still: `Oh, that I might serve God with more liberty. Oh, that I were more free from these offensive, unsavory, hateful lusts!'

Tenthly, fire, if it has any matter to feed on, enlarges itself and mounts higher and higher, and, the higher it rises, the purer is the flame. So where true grace is, it grows in measure and purity. Smoking flax will grow to a flame; and, as it increases, so it discards what is contrary to itself and refines itself more and more. Ignis, quo magis lucet, eo minus fumat (As fire gives more light, it gives less smoke). Therefore, it argues a false heart to set ourselves a low standard in grace and to rest in beginnings, alleging that Christ will not quench the smoking flax. This merciful disposition in Christ is joined with perfect holiness, shown in perfect hatred to sin; for, rather than that sin should not have its deserved punishment, he became a sacrifice for sin. In this his Father's holiness and his own shone most of all. And besides this, in the work of sanctification, though he favors his work in us, yet he does not favor sin in us; for he will never take his hand from his work, until he has taken away sin, even in its very being, from our natures. The same Spirit that purified his holy human nature cleanses us by degrees to be suitable to so holy a Head, and frames the judgment and affections of all to whom he shows mercy to concur with his own, in laboring to further his end of abolishing sin out of our natures.

7. Help for the Weak

By meditation on these rules and signs, much comfort may be brought to the souls of the weakest. That it may be in greater abundance, let me add something to help them over some few ordinary objections and secret thoughts against themselves which, getting within the heart, oftentimes keep them low.

TEMPTATIONS WHICH HINDER COMFORT

1. Some think they have no faith at all because they have no full assurance, whereas the fairest fire that can be will have some smoke. The best actions will smell of the smoke. The mortar wherein garlic has been stamped will always smell of it; so all our actions will savor something of the old man.

2. In weakness of body some think grace dies, because their performances are feeble, their spirits, which are the instruments of their souls' actions, being weakened. But they do not consider that God regards the hidden sighs of those that lack abilities to express them outwardly. He that pronounces those blessed that consider the poor will have a merciful consideration of such himself.

3. Some again are haunted with hideous representations to their imaginations, and with vile and unworthy thoughts of God, of Christ, of the Word, which, as busy flies, disquiet and molest their peace. These are cast in like wildfire by Satan, as may be discerned by the strangeness, the strength and violence, and the horribleness of them even to corrupt nature. A pious soul is no more guilty of them than Benjamin was when Joseph's cup was put into his sack. Among other helps recommended by godly writers, such as detestation of them and diversion from them to other things, let this be one, to complain to Christ against them, and to fly under the wings of his protection, and to desire him to take our part against his and our enemy. Shall every sin and blasphemy of man be forgiven, and not these blasphemous thoughts, which have the devil for their father, when Christ himself was molested in this way so that he might succor all poor souls in this condition?

But there is a difference between Christ and us in this case. Because Satan had nothing of his own in Christ his suggestions left no impression at all in his holy nature, but, as sparks falling into the sea, were presently quenched. Satan's temptations of Christ were only suggestions on Satan's part, and apprehensions of the vileness of them on Christ's part. To apprehend ill suggested by another is not ill. It was Christ's grievance, but Satan's sin. But thus he yielded himself to be tempted, that he might both pity us in our conflicts, and train us up to manage our spiritual weapons as he did. Christ could have overcome him by power, but he did it by argument. But when Satan comes to us, he finds something of his own in us, which holds correspondence and has intelligence with him. There is the same enmity in our nature to God and goodness, in some degree, that is in Satan himself. Therefore his temptations fasten, for the most part, some taint upon us. And if there were no devil to suggest, yet sinful thoughts would arise from within us, though none were cast in from without. We have a mint of them within. These thoughts, if the soul dwell on them so long as to suck or draw from and by them any sinful delight, then they leave a more heavy guilt upon the soul, hinder our sweet communion with God, interrupt our peace, and put a contrary relish into the soul, disposing it to greater sins. All scandalous actions are only thoughts at the first. Ill thoughts are as little thieves, which, creeping in at the window, open the door to greater. Thoughts are seeds of actions. These, especially when they are helped forward by Satan, make the life of many good Christians almost a martyrdom. In this case it is an unsound comfort that some minister, that ill thoughts arise from nature, and what is natural is excusable. We must know that nature, as it came out of God's hands in the beginning, had no such risings out of it. The soul, as inspired of God, had no such unsavory breathings. But since it betrayed itself by sin it is, in some sort, natural to it to forge sinful imaginations, and to be a furnace of such sparks. And this is an aggravation of the sinfulness of natural corruption, that it is so deeply rooted and so generally spread in our nature.

It promotes humiliation to know the whole breadth and depth of sin. But the fact that our nature now, so far as it is unrenewed, is so unhappily fruitful in ill thoughts, ministers this comfort, that it is not our case alone, as if our condition in this were different from others, as some have been tempted to think, even almost to despair. None, say they, have such a loathsome nature as I have. This springs from ignorance of the spreading of original sin, for what can come from an unclean thing but that which is unclean? `As in water face answereth to face, so the [polluted] heart of man to man' (Prov. 27:19), where grace has not made some difference. As in annoyances from Satan, so here, the best way is to lay open our complaints to Christ, and cry with Paul, `O wretched man that I am! who shall deliver me from the body of this death?' (Rom. 7:24). On giving vent to his distress, he presently found comfort, for he breaks into thanksgiving, `I thank God.' And it is good to profit from this, to hate this offensive body of death more, and to draw nearer to God, as that holy man did after his `foolish' and `beastly' thoughts (Psa. 73:22 and 28), and so to keep our hearts closer to God, seasoning them with heavenly meditations in the morning, storing up good matter, so that our heart may be a good treasury, while we beg of Christ his Holy Spirit to stop that cursed issue and to be a living spring of better thoughts in us. Nothing more abases the spirits of holy men that desire to delight in God after they have escaped the common defilements of the world than these unclean issues of spirit, as being most contrary to God, who is a pure Spirit. But the very irksomeness of them yields matter of comfort against them. They force the soul to all spiritual exercises, to watchfulness and a more near walking with God, and to raise itself to thoughts of a higher nature, such as those which the truth of God, the works of God, the communion of saints, the mystery of godliness, the terror of the Lord, and the excellency of the state of a Christian and a conversation suitable to it, do abundantly minister. They discover to us a necessity of daily purging and pardoning grace, and of seeking to be found in Christ, and so bring the best often upon their knees.

Our chief comfort is that our blessed Saviour, as he bade Satan depart from him, after he had given way awhile to his insolence (Matt. 4:10), so he will command him to be gone from us, when it shall be good for us. He must be gone at a word. And Christ can and will likewise, in his own time, rebuke the rebellious and extravagant stirrings of our hearts and bring all the thoughts of the inner man into subjection to himself.

4. Some think, when they become more troubled with the smoke of corruption than they were before, therefore they are worse than they were. It is true that corruptions appear now more than before, but they are less.

For, first, the more sin is seen, the more it is hated, and therefore it is less. Dust particles are in a room before the sun shines, but they only appear then.

Secondly, the nearer contraries are one to another, the sharper is the conflict between them. Now, of all enemies the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man, in the faculties of the soul, and in every action that springs from those faculties, and therefore it is no marvel that the soul, the seat of this battle, thus divided within itself, is as smoking flax.

Thirdly, the more grace, the more spiritual life, and the more spiritual life, the more antipathy to the contrary. Therefore none are so aware of corruption as those whose souls are most alive.

Fourthly, when men give themselves up to self-indulgence, their corruptions do not trouble them, as not being bound and tied up; but when once grace suppresses their extravagant and licentious excesses, then the flesh boils, as disdaining to be confined. Yet they are better now than they were before. That matter which yields smoke was in the torch before it was lighted, but it is not offensive till the torch begins to burn. Let such know that if the smoke be once offensive to them, it is a sign that there is light. It is better to enjoy the benefit of light, though with smoke, than to be altogether in the dark.

Nor is smoke so offensive to us as light is pleasant to us, since it yields an evidence of the truth of grace in the heart. Therefore, though it is cumbersome in the conflict, yet it is comfortable as evidence. It is better that corruption should offend us now than, by giving way to it to gain a little peace, to lose comfort afterwards. Let such therefore as are at variance and odds with their corruptions look on this text as their portion of comfort.

WEAKNESS SHOULD NOT KEEP US FROM DUTY

It should encourage us to duty that Christ will not quench the smoking flax, but blow on it till it flames. Some are loath to do good because they feel their hearts rebelling, and duties turn out badly. We should not avoid good actions because of the infirmities attending them. Christ looks more at the good in them which he means to cherish than the ill in them which he means to abolish. Though eating increases a disease, a sick man will still eat, so that nature may gain strength against the disease. So, though sin cleaves to what we do, yet let us do it, since we have to deal with so good a Lord, and the more strife we meet with, the more acceptance we shall have. Christ loves to taste of the good fruits that come from us, even though they will always savor of our old nature.

A Christian complains he cannot pray. `Oh, I am troubled with so many distracting thoughts, and never more than now!' But has he put into your heart a desire to pray? Then he will hear the desires of his own Spirit in you. `We know not what we should pray for as we ought' (nor how to do anything else as we ought), but the Spirit helps our infirmities with `groanings which cannot be uttered' (Rom. 8:26), which are not hid from God. `My groaning is not hid from thee' (Psa. 38:9). God can pick sense out of a confused prayer. These desires cry louder in his ears than your sins. Sometimes a Christian has such confused thoughts that he can say nothing but, as a child, cries, `O Father', not able to express what he needs, like Moses at the Red Sea. These stirrings of spirit touch the heart of God and melt him into compassion towards us, when they come from the Spirit of adoption, and from a striving to be better.

`Oh, but is it possible', thinks the misgiving heart, `that so holy a God should accept such a prayer?' Yes, he will accept that which is his own, and pardon that which is ours. Jonah prayed in the fish's belly (Jon. 2:1), being burdened with the guilt of sin, yet God heard him. Let not, therefore, infirmities discourage us. James takes away this objection (James 5:17). Some might object, `If I were as holy as Elijah, then my prayers might be regarded.' `But,' says he, 'Elijah was a man subject to like passions as we are.' He had his passions as well as we, or do we think that God heard him because he was without fault? Surely not. But look at the promises: `Call upon me in the day of trouble: I will deliver thee' (Psa. 50:15). `Ask, and it shall be given you' (Matt. 7:7) and others like these. God accepts our prayers, though weak, because we are his own children, and they come from his own Spirit; because they are according to his own will; and because they are offered in Christ's mediation, and he takes them, and mingles them with his own incense (Rev. 8:3).

There is never a holy sigh, never a tear we shed, which is lost. And as every grace increases by exercise of itself, so does the grace of prayer. By prayer we learn to pray. So, likewise, we should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as we are able, hear as we are able, strive as we are able, do as we are able, according to the measure of grace received. God in Christ will cast a gracious eye upon that which is his own.

Would Paul do nothing because he could not do the good that he would? No, he `pressed toward the mark'.

Let us not be cruel to ourselves when Christ is thus gracious. There is a certain meekness of spirit whereby we yield thanks to God for any ability at all, and rest quiet with the measure of grace received, seeing it is God's good pleasure it should be so, who gives the will and the deed, yet not so as to rest from further endeavors. But when, with faithful endeavor, we come short of what we would be, and short of what others are, then know for our comfort, Christ will not quench the smoking flax, and that sincerity and truth, as we said before, with endeavor of growth, is our perfection.

What God says of Jeroboam's son is comforting, `He only shall come to the grave, because in him there is found some good thing toward the LORD God of Israel' (1 Kings 14:13), though only `some good thing'. `Lord, I believe' (Mark 9:24), with a weak faith, yet with faith; love thee with a faint love, yet with love; endeavor in a feeble manner, yet endeavor. A little fire is fire, though it smokes. Since thou hast taken me into thy covenant to be thine from being an enemy, wilt thou cast me off for these infirmities, which, as they displease thee, so are they the grief of my own heart?

8. Duties and Discouragements

From what has been said it will not be difficult, with a little further discussion, to resolve that question which some require help in, namely, whether we ought to perform duties when our hearts are altogether averse to them. To be satisfied on this point, we must take account of certain things.

WE SHOULD PERSIST IN DUTIES

1. Our hearts of themselves are reluctant to give up their liberty, and are only with difficulty brought under the yoke of duty. The more spiritual the duty is, the more reluctance there is. Corruption gains ground, for the most part, in every neglect. It is as in rowing against the tide, one stroke neglected will not be gained in three; and therefore it is good to keep our hearts close to duty, and not to listen to the excuses they are ready to frame.

2. As we set about duty, God strengthens the influence that he has in us. We find a warmness of heart and increase of strength, the Spirit going along with us and raising us up by degrees, until he leaves us as it were in heaven. God often delights to take advantage of our averseness, that he may manifest his work the more clearly, and that all the glory of the work may be his, as all the strength is his.

3. Obedience is most direct when there a nothing else to sweeten the action. Although the sacrifice is imperfect, yet the obedience with which it is offered is accepted.

4. What is won as a spoil from our corruptions will have as great a degree of comfort afterwards as it has of obstruction for the present. Feeling and freeness of spirit are often reserved until duty is discharged. Reward follows work. In and after duty we find that experience of God's presence which, without obedience, we may long wait for, and yet go without. This does not hinder the Spirit's freedom in blowing upon our souls when he pleases (John 3:8), for we speak only of such a state of soul as is becalmed and must row, as it were, against the stream. As in sailing the hand must be to the helm and the eye to the star, so here we must put forth that little strength we have to duty and look up for assistance, which the Spirit, as freely as seasonably, will afford.

Yet in these duties that require the body as well as the soul there may be a cessation till strength is restored. Whetting a tool does not hinder, but prepares. In sudden passions, also, there should be a time to compose and calm the soul, and to put the strings in tune. The prophet asked for a minstrel to bring his soul into frame (2 Kings 3:15).

OVERCOMING DISCOURAGEMENTS

Suffering brings discouragements, because of our impatience. `Alas!', we lament, `I shall never get through such a trial.' But if God brings us into the trial he will be with us in the trial, and at length bring us out, more refined. We shall lose nothing but dross (Zech. 13:9). From our own strength we cannot bear the least trouble, but by the Spirit's assistance we can bear the greatest. The Spirit will add his shoulders to help us to bear our infirmities. The Lord will give his hand to heave us up (Psa. 37:24). 'Ye have heard of the patience of job,' says James (James 5:11). We have heard of his impatience too, but it pleased God mercifully to overlook that. It yields us comfort also in desolate conditions, such as contagious sicknesses and the like, in which we are more immediately under God's hand, that then Christ has a throne of mercy at our bedside and numbers our tears and our groans. And, to come to the matter we are now about, the Sacrament', it was ordained not for angels, but for men; and not for perfect men, but for weak men; and not for Christ, who is truth itself, to bind him, but because we are ready, by reason of our guilty and unbelieving hearts, to call truth itself into question.

Therefore it was not enough for his goodness to leave us many precious promises, but he gives us confirming tokens to strengthen us. And even if we are not so prepared as we should be, yet let us pray as Hezekiah did: `The good LORD pardon every one that prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary' (2 Chron. 30:18,19). Then we come comfortably to this holy sacrament, and with much fruit. This should carry us through all duties with much cheerfulness, that, if we hate our corruptions and strive against them, they shall not be counted ours. `It is no more I that do it,' says Paul, `but sin that dwelleth in me' (Rom. 7:17). For what displeases us shall never hurt us, and we shall be esteemed by God to be what we love and desire and labour to be. What we desire to be we shall be, and what we desire truly to conquer we shall conquer, for God will fulfill the desire of them that fear him (Psa. 145:19). The desire is an earnest of the thing desired. How little encouragement will carry us to the affairs of this life! And yet all the helps God offers will hardly prevail with our backward natures.

1 A marginal note in early editions reads, `This was preached at the Sacrament'.

THE SOURCE OF DISCOURAGEMENTS

Where, then, do these discouragements come from?

1. Not from the Father, for he has bound himself in covenant to pity us as a father pities his children (Psa. 103:13) and to accept as a father our weak endeavors. And what is wanting in the strength of duty, he gives us leave to take up in his gracious indulgence. In this way we shall honor that grace in which he delights as much as in more perfect performances. Possibilitas tua mensura tua (What is possible to you is what you will be measured by).

2. Not from Christ, for he by office will not quench the smoking flax. We see how Christ bestows the best fruits of his love on persons who are mean in condition, weak in abilities, and offensive for infirmities, nay, for grosser falls. And this he does, first, because thus it pleases him to confound the pride of the flesh, which usually measures God's love by some outward excellency; and secondly, in this way he delights to show the freedom of his grace and confirm his royal prerogative that `he that glorieth' must `glory in the Lord' (1 Cor. 1:31).

In the eleventh chapter of Hebrews, among that cloud of witnesses, we see Rahab, Gideon and Samson ranked with Abraham, the father of the faithful (Heb. 11:31,32). Our blessed Saviour, as he was the image of his Father, so in this he was of the same mind, glorifying his Father for revealing the mystery of the gospel to simple men, neglecting those that carried the chief reputation of wisdom in the world (Matt. 11:25, 26).

It is not unworthy of being recorded, what Augustine speaks of a simple man in his time, destitute almost altogether of the use of reason, who, although he was most patient of all injuries done to himself, yet from a reverence of religion he would not endure any injury done to the name of Christ, so much so that he would cast stones at those that blasphemed, not even sparing his own governors. This shows that none have abilities so meager as to be beneath the gracious regard of Christ. Where it pleases him to make his choice and to exalt his mercy he passes by no degree of understanding, though never so simple.

3. Neither do discouragements come from the Spirit. He helps our infirmities, and by office is a comforter (Rom. 8:26; John 14:16). If he convinces of sin, and so humbles us, it is that he may make way for his office of comforting us. Discouragements, then, must come from ourselves and from Satan, who labors to fasten on us a loathing of duty.

SOME SCRUPLES REMOVED

Among other causes of discouragement, some are much vexed with scruples, even against the best duties; partly by disease of body, helped by Satan's malice in casting dust in their eyes in their way to heaven; and partly from some remainder of ignorance, which, like darkness, breeds fears- ignorance especially of this merciful disposition in Christ, the persuasion of which would easily banish false fears. They conceive of him as one on watch for all advantages against them, in which they may see how they wrong not only themselves but his goodness. This scrupulosity, for the most part, is a sign of a godly soul, as some weeds are of a good soil. Therefore they are the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of conscience as from a disordered imagination. The end of Christ's coming was to free us from all such groundless fears. There is still in some such ignorance of that comfortable condition we are in under the covenant of grace as to discourage them greatly. Therefore we must understand that:

1. Weaknesses do not break covenant with God. They do not break the covenant between husband and wife, and shall we make ourselves more pitiful than Christ who makes himself a pattern of love to all other husbands?

2. Weaknesses do not debar us from mercy; rather they incline God to us the more (Psa. 78:39). Mercy is a part of the church's marriage inheritance. Christ betroths her to him `in mercy' (Hos. 2:19). The husband is bound to bear with the wife, as being the `weaker vessel' (1 Pet. 3:7), and shall we think Christ will exempt himself from his own rule, and not bear with his weak spouse?

3. If Christ should not be merciful to our weaknesses, he should not have a people to serve him. Suppose therefore we are very weak, yet so long as we are not found amongst malicious opposers and underminers of God's truth, let us not give way to despairing thoughts; we have a merciful Saviour.

But lest we flatter ourselves without good grounds, we must know that weaknesses are to be reckoned either imperfections cleaving to our best actions, or actions proceeding from immaturity in Christ, whilst we are babes, or the effects of want of strength, where ability is small, or sudden unintended breakings out, contrary to our general bent and purpose, whilst our judgment is overcast with the cloud of a sudden temptation, after which we feel our infirmity, grieve for it and from grief, complain, and, with complaining, strive and labour to reform; finally, in laboring, we make some progress against our corruption.

Weaknesses so considered, although a matter of humiliation and the object of our daily mortification, yet may be consistent with boldness with God, nor is a good work either extinguished by them or tainted so far as to lose all acceptance with God. But to plead for an infirmity is more than an infirmity; to allow ourselves in weaknesses is more than a weakness. The justification of evil shuts our mouths, so that the soul cannot call God Father with childlike liberty, or enjoy sweet communion with him, until peace be made by shaming ourselves, and renewing our faith. Those that have ever been bruised for sin, if they fall, are soon recovered. Peter was recovered with a gracious look of Christ, David by Abigail's words. If you tell a thief or a vagrant that he is out of the way, he pays no heed, because his aim is not to walk in any particular way, except as it suits his purpose.

WHAT ARE SINS OF INFIRMITY?

To clarify this further, we must understand that:

1. Wherever sins of infirmity are in a person, there must be the life of grace begun.

There can be no weakness where there is no life.

2. There must be a sincere and general bent to the best things.

Though a godly man may suddenly be drawn or driven aside in some particulars, yet, by reason of that interest the Spirit of Christ has in him, and because his aims are right in the main, he will either recover of himself, or yield to the counsel of others.

3. There must be a right judgment, allowing of the best ways, or else the heart is rotten. Then it will infuse corruption into the whole conversation, so that all men's actions become infected at the spring head. They then justify looseness and condemn God's ways as too much strictness. Their principles whereby they work are not good.

4. There must be a conjugal love to Christ, so that there are no terms on which they will change their Lord and husband, and yield themselves absolutely over to be ruled by their own lusts, or the lusts of others.

A Christian's behavior towards Christ may in many things be very offensive, and cause some strangeness; yet he will own Christ, and Christ him; he will not resolve upon any way wherein he knows he must break with Christ. Where the heart is thus in these respects qualified, there we must know this, that Christ counts it his honor to pass by many infirmities, nay, in infirmities he perfects his strength. There are some almost invincible infirmities, such as forgetfulness, heaviness of spirit, sudden passions and fears which, though natural, yet are for the most part tainted with sin. Of these, if the life of Christ be in us, we are weary, and would fain shake them off, as a sick man his fever; otherwise it is not to be esteemed weakness so much as willfulness, and the more will, the more sin. And little sins, when God shall awaken the conscience and `set them in order' before us (Psa. 50:21) will prove great burdens, and not only bruise a reed, but shake a cedar. Yet God's children never sin with full will, because there is a contrary law in their minds by which the dominion of sin is broken and which always has some secret working against the law of sin. Nevertheless there may be so much will in a sinful action as may destroy our comfort to a remarkable degree afterwards and keep us long on the rack of a disquieted conscience, God in his fatherly dispensation suspending the sense of his love. To the extent that we give way to our will in sinning, to that extent we set ourselves at a distance from comfort. Sin against conscience is as a thief2 in the candle, which spoils our joy, and thereby weakens our strength. We must know, therefore, that willful breaches in sanctification will much hinder the sense of our justification.

What course shall such take to recover their peace? They must condemn themselves sharply, and yet cast themselves upon God's mercy in Christ, as at their first conversion. And now they must embrace Christ the more firmly, as they see more need in themselves; and let them remember the mildness of Christ here, that he will not quench the smoking flax. Often we see that, after a deep humiliation, Christ speaks more peace than before, to witness the truth of this reconciliation, because he knows Satan's enterprises in casting such down lower, because they are most abased in themselves and are ashamed to look Christ in the face, because of their ingratitude.

We see that God did not only pardon David but, after much bruising, gave him wise Solomon to succeed him in the kingdom. We see in Song of Solomon 6:4 that, after the church has been humbled for her slighting of Christ, he sweetly entertains her again, and begins to commend her beauty. We must know for our comfort that Christ was not anointed to this great work of Mediator for lesser sins only, but for the greatest, if we have but a spark of true faith to lay hold on him. Therefore, if there be any bruised reed, let him not make an exception of himself, when Christ does not make an exception of him. `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). Why should we not make use of so gracious a disposition? We are only poor for this reason, that we do not know our riches in Christ. In time of temptation, believe Christ rather than the devil. Believe truth from truth itself. Hearken not to a liar, an enemy and a murderer.

2 A flaw in a candle wick which causes guttering.

9. Believe Christ, Not Satan

Since Christ is thus comfortably set out to us, let us not believe Satan's representations of him. When we are troubled in conscience for our sins, Satan's manner is then to present Christ to the afflicted soul as a most severe judge armed with justice against us. But then let us present him to our souls as offered to our view by God himself, holding out a scepter of mercy, and spreading his arms to receive us.

HOW WE SHOULD THINK OF CHRIST

When we think of Joseph, Daniel, John the Evangelist, we frame conceptions of them with delight, as of mild and sweet persons. Much more when we think of Christ, we should conceive of him as a mirror of all meekness. If the sweetness of all flowers were in one, how sweet must that flower be? In Christ all perfections of mercy and love meet. How great then must that mercy be that lodges in so gracious a heart? Whatever tenderness is scattered in husband, father, brother, head, all is but a beam from him; it is in him in the most eminent manner. We are weak, but we are his; we are deformed, but yet carry his image upon us. A father looks not so much at the blemishes of his child as at his own nature in him; so Christ finds matter of love from that which is his own in us. He sees his own nature in us: we are diseased, but yet his members. Who ever neglected his own members because they were sick or weak? None ever hated his own flesh. Can the head forget the members? Can Christ forget himself? We are his fullness, as he is ours. He was love itself clothed with man's nature, which he united so near to himself, that he might communicate his goodness the more freely to us. And he took not our nature when it was at its best, but when it was abased, with all the natural and common infirmities it was subject to.

Let us therefore abhor all suspicious thoughts, as either cast in or cherished by that damned spirit who, as he labored to divide between the Father and the Son by jealousies, by saying, `If thou be the Son of God' (Matt. 4:6), so his daily study is to divide between the Son and us by breeding false opinions in us of Christ, as if there were not such tender love in him to such as we are. It was Satan's art from the beginning to discredit God with man, by calling God's love into question with our first father Adam. His success then makes him ready at that weapon still.

WHEN CHRIST SEEMS TO BE AN ENEMY

`But for all this, I feel not Christ so to me,' says the smoking flax, `but rather the clean contrary. He seems to be an enemy to me. I see and feel evidences of his just displeasure:

Christ may act the part of an enemy a little while, as Joseph did, but it is to make way for acting his own part of mercy in a more seasonable time. He cannot restrain his bowels of mercy long. He seems to wrestle with us, as with Jacob, but he supplies us with hidden strength to prevail at length. Faith pulls off the mask from his face and sees a loving heart under contrary appearances. Fides Christo larvam detrahit (Faith pulls away the mask from Christ). At first he answered the woman of Canaan, who was crying after him, not a word. Then he gave her a denial. After that he gave an answer tending to her reproach, calling her a dog, as being outside the covenant. Yet she would not be so beaten off, for she considered the end of his coming. As his Father was never nearer him in strength to support him than when he was furthest off in sense of favor to comfort him, so Christ is never nearer us in power to uphold us than when he seems most to hide his presence from us. The influence of the Son of righteousness pierces deeper than his light. In such cases, whatever Christ's present bearing is towards us, let us oppose his nature and office against it. He cannot deny himself, he cannot but discharge the office his Father has laid upon him. We see here the Father has undertaken that he shall not `quench the smoking flax', and Christ has also undertaken to represent us to the Father, appearing before him for us until he presents us blameless before him (John 17:6,11). The Father has given us to Christ, and Christ gives us back again to the Father.

WHEN DOUBT ASSAILS US

`This would be good comfort,' says one, `if I were but as smoking flax.'

It is well that this objection pinches on yourself, and not on Christ. It is well that you give him the honor of his mercy towards others, though not to yourself. Yet do not wrong the work of his Spirit in your heart. Satan, as he slanders Christ to us, so he slanders us to ourselves. If you are not so much as smoking flax, then why do you not renounce your interest in Christ, and disclaim the covenant of grace? This you dare not do. Why do you not give yourself up wholly to other pleasures? This your spirit will not allow you to do. Where do these restless groanings and complaints come from? Lay your present state alongside the office of Christ to such, and do not despise the consolation of the Almighty nor refuse your own mercy. Cast yourself into the arms of Christ, and if you perish, perish there. If you do not, you are sure to perish. If mercy is to be found anywhere, it is there.

In this appears Christ's care to you, that he has given you a heart in some degree sensitive. He might have given you up to hardness, security and profaneness of heart, of all spiritual judgments the greatest. He who died for his enemies, will he refuse those, the desire of whose soul is towards him? He who, by his messengers, desires us to be reconciled, will he put us off when we earnestly seek it at his hand? No, doubtless, when he goes before us by kindling holy desires in us, he is ready to meet us in his own ways. When the prodigal set himself to return to his father, his father did not wait for him, but met him in the way. When he prepares the heart to seek, he causes his ear to hear (Psa. 10:17). He cannot find in his heart to hide himself long from us. If God should bring us into such a dark condition as that we should see no light from himself or the creature, then let us remember what he says by the prophet Isaiah, `Who is among you . . . that walketh in darkness, and hath no light?'   no light of comfort, no light of God's countenance   `let him trust in the name of the LORD, and stay upon his God' (Isa. 50:10). We can never be in such a condition that there will be just cause of utter despair. Therefore let us do as mariners do, cast anchor in the dark. Christ knows how to pity us in this case. Look what comfort he felt from his Father when he was broken (Isa. 53:5). This is what we shall feel from himself in our bruising.

The sighs of a bruised heart carry in them a report, both of our affection to Christ, and of his care to us. The eyes of our souls cannot be towards him unless he has cast a gracious look upon us first. The least love we have to him is but a reflection of his love first shining upon us. As Christ did, in his example to us, whatever he charges us to do, so he suffered in his own person whatever he calls us to suffer, so that he might the better learn to relieve and pity us in our sufferings. In his desertion in the garden and on the cross he was content to be without that unspeakable solace which the presence of his Father gave, both to bear the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities. God sees fit that we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was. But our comfort is that Christ drank the dregs of the cup for us, and will succor us, so that our spirits may not utterly fail under that little taste of his displeasure which we may feel. He became not only a man but a curse, a man of sorrows, for us. He was broken that we should not be broken; he was troubled, that we should not be desperately troubled; he became a curse, that we should not be accursed. Whatever may be wished for in an all sufficient comforter is all to be found in Christ:

1. Authority from the Father. All power was given to him (Matt. 28:18).

2. Strength in himself. His name is `The mighty God' (Isa. 9:6).

3. Wisdom, and that from his own experience, how and when to help (Heb. 2:18).

4. Willingness, as being bone of our bones and flesh of our flesh (Gen. 2:23; Eph. 5:30).

10. Quench Not the Spirit

We are now to take notice of various sorts of men that offend deeply against this merciful disposition of Christ.

FALSE DESPAIR OF CHRIST'S MERCY

There are those who go on in all ill courses of life on this pretence, that it would be useless to go to Christ, because their lives have been so bad; whereas, as soon as we look to heaven, all encouragements are ready to meet us and draw us forward. Among others, this is one allurement, that Christ is ready to welcome us and lead us further. None are damned in the church but those that are determined to be, including those who persist in having hard thoughts of Christ, that they may have some show of reason to fetch contentment from other things, as that unprofitable servant (Matt. 25:30) who would needs take up the opinion that his master was a hard man, thereby to flatter himself in his unfruitful ways, in not improving the talent which he had.

FALSE HOPE OF CHRIST'S MERCY

There are those who take up a hope of their own, that Christ will suffer them to walk in the ways to hell, and yet bring them to heaven; whereas all comfort should draw us nearer to Christ.  Otherwise it is a lying comfort, either in itself or in our application of it.

RESISTING CHRIST’S MERCY

There are those who take it on themselves to cast water on those sparks which Christ labors to kindle in them, because they will not be troubled with the light of them. Such must know that the Lamb can be angry, and that they who will not come under his scepter of mercy shall be crushed in pieces by his scepter of power (Psa. 2:9). Though he will graciously tend and maintain the least spark of true grace, yet where he finds not the spark of grace but opposition to his Spirit striving with them, his wrath, once kindled, shall burn to hell. There is no more just provocation than when kindness is churlishly refused.

When God would have cured Babylon, and she would not be cured, then she was given up to destruction (Jer. 51:9). When Jerusalem would not be gathered under the wing of Christ, then their habitation is left desolate (Matt. 23:37,38). When wisdom stretches out her hand and men refuse, then wisdom will laugh at men's destruction (Prow. 1:26). Salvation itself will not save those that spill the medicine and cast away the plaster. It is a pitiful case, when this merciful Saviour shall delight in destruction; when he that made men shall have no mercy on them (Isa. 27:11).

Oh, say the rebels of the time, God has not made us to damn us. Yes, if you will not meet Christ in the ways of his mercy, it is fitting that you should `eat of the fruit of your own way, and be filled with your own devices' (Prow. 1:31). This will be the hell of hell, when men shall think that they have loved their sins more than their souls; when they shall think what love and mercy has been enforced upon them, and yet they would perish. The more accessory we are in pulling a judgment upon ourselves, the more the conscience will be confounded in itself. Then they shall acknowledge Christ to be without any blame, themselves without any excuse.

If men appeal to their own consciences, they will tell them that the Holy Spirit has often knocked at their hearts, as willing to have kindled some holy desires in them. How else can they be said to resist the Holy Ghost, but that the Spirit was readier to draw them to a further degree of goodness than was consistent with their own wills? Therefore those in the church that are damned are self condemned before. So that here we need not rise to higher causes, when men carry sufficient cause in their own bosoms.

PRESUMING ON CHRIST'S MERCY

And the best of us all may offend against this merciful disposition if we are not watchful against that liberty which our carnal disposition will be ready to take from it. Thus we reason, if Christ will not quench the smoking flax, what need we fear that any neglect on our part can bring us into a comfortless condition? If Christ will not do it, what can?

You know the apostle's prohibition, notwithstanding, `Quench not the Spirit' (1 Thess. 5:19). Such cautions of not quenching are sanctified by the Spirit as a means of not quenching. Christ performs his office in not quenching by stirring up suitable endeavors in us; and there are none more solicitous in the use of the means than those that are most certain of their good success. The reason is this: the means that God has set apart for the effecting of any thing are included in the purpose that he has to bring that thing to pass. And this is a principle taken for granted, even in civil matters; for who, if he knew before that it would be a fruitful year, would therefore hang up his plough and neglect tillage?

Hence the apostle stirs us up from the certain expectation of a blessing (1 Cor. 15:57,58), and this encouragement from the good issue of victory is intended to stir us up, and not to put us off. If we are negligent in the exercise of grace received and the use of the means prescribed, suffering our spirits to be oppressed with many and various cares of this life, and take not heed of the discouragements of the times, for this kind of neglect God in his wise care suffers us often to fall into a worse condition in our feelings than those that were never so much enlightened. Yet in mercy he will not suffer us to be so far enemies to ourselves as wholly to neglect these sparks once kindled. Were it possible that we should be given up to abandon all endeavor wholly, then we could look for no other issue but quenching; but Christ will tend this spark and cherish this small seed, so that he will always preserve in the soul some degree of care.

If we would make a comfortable use of this, we must consider all those means whereby Christ preserves grace begun; such as, first, holy communion, by which one Christian warms another. `Two are better than one' (Eccles. 4:9). `Did not our heart burn within us?', said the disciples (Luke 24:32). Secondly, much more communion with God in holy duties, such as meditation and prayer, which not only kindles but adds a luster to the soul. Thirdly, we feel by experience the breath of the Spirit to go along with the breath of his ministers. For this reason the apostle knits these two together: `Quench not the Spirit. Despise not prophesyings' (1 Thess. 5:19,20). Nathan, by a few words, blew up the decaying sparks in David. Rather than that God will suffer his fire in us to die, he will send some Nathan or other, and something always is left in us to join with the Word, as of the same nature with it; as a coal that has fire in it will quickly gather more fire to it. Smoking flax will easily take fire. Fourthly, grace is strengthened by the exercise of it: `Arise therefore, and be doing, and the LORD be with thee' (1 Chron. 22:16), said David to his son Solomon. Stir up the grace that is in you, for in this way holy motions turn to resolutions, resolutions to practice, and practice to a prepared readiness to every good work.

However, let us remember that grace is increased, in the exercise of it, not by virtue of the exercise itself, but as Christ by his Spirit flows into the soul and brings us nearer to himself, the fountain, so instilling such comfort that the heart is further enlarged. The heart of a Christian is Christ's garden, and his graces are as so many sweet spices and flowers which, when his Spirit blows upon them, send forth a sweet savor. Therefore keep the soul open to entertain the Holy Ghost, for he will bring in continually fresh forces to subdue corruption, and this most of all on the Lord's day. John was in the Spirit on the Lord's day, even in Patmos, the place of his banishment (Rev. 1:10). Then the gales of the Spirit blow more strongly and sweetly.

As we look, therefore, for the comfort of this doctrine, let us not favor our natural sloth but exercise ourselves rather to godliness (1 Tim. 4:7), and labour to keep this fire always burning upon the altar of our hearts. Let us dress our lamps daily, and put in fresh oil, and wind up our souls higher and higher still. Resting in a good condition is contrary to grace, which cannot but promote itself to a further measure. Let none turn this grace `into lasciviousness' (Jude 4). Infirmities are a ground of humility, not a plea for negligence, nor an encouragement to presumption. We should be so far from being evil because Christ is good that those coals of love should melt us. Therefore those may well suspect themselves in whom the consideration of this mildness of Christ does not work that way. Surely where grace is, corruption is `as vinegar to the teeth, and as smoke to the eyes' (Prov. 10:26). And therefore they will labour, with respect to their own comfort, as likewise for the credit of religion and the glory of God, that their light may break forth. If a spark of faith and love is so precious, what an honor will it be to be rich in faith! Who would not rather walk in the light, and in the comforts of the Holy Ghost, than live in a dark, perplexed state? And not rather be carried with full sail to heaven than be tossed always with fears and doubts? The present trouble in conflict against a sin is not so much as that disquiet which any corruption favored will bring upon us afterward. True peace is in conquering, not in yielding. The comfort intended in this text is for those that would fain do better, but find their corruptions clog them; that are in such a mist, that often they cannot tell what to think of themselves; that fain would believe, and yet often fear that they do not believe; and that think that it cannot be that God should be so good to such sinful wretches as they are, and yet they do not permit these fears and doubts in themselves.

SEEKING ANOTHER SOURCE OF MERCY

And among others, how do they wrong themselves and him that will have other mediators to God for them than he! Are any more pitiful than he who became man to that end, that he might be pitiful to his own flesh? Let all, at all times, repair to this meek Saviour, and put up all our petitions in his prevailing name. What need do we have to knock at any other door? Can any be more tender over us than Christ? What encouragement we have to commend the state of the church in general, or of any broken hearted Christian, to him by our prayers, of whom we may speak to Christ, as they did of Lazarus, `Lord, the church which thou lovest, and gavest thyself for, is in distress'; `Lord, this poor Christian, for whom thou wast bruised (Isa. 53:5) is bruised and brought very low.' It cannot but touch his heart when the misery of those so dear to him is spread before him.

MISTREATING THE HEIRS OF MERCY

Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind to us, shall we be cruel against him in his name, in his truth, in his children? How shall those that delight to be so terrible to `the meek of the earth' (Zeph. 2:3) hope to look so gracious a Saviour in the face? They that are so boisterous towards his spouse shall know one day that they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ to hear him wounded who is the life of their lives and the soul of their souls. This makes those that have felt mercy weep over Christ whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart breaking argument to enforce a sacrifice of ourselves to God than to appeal to us `by the mercies of God' in Christ (Rom. 12:1).

STRIFE AMONG THE HEIRS OF MERCY

This mercy of Christ should also move us to commiserate the state of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but affect any soul that ever felt comfort from Christ to consider what an affectionate entreaty the apostle makes to mutual agreement in judgment and affection. `If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded' (Phil. 2:1), as if he should say, `Unless you will disclaim all consolation in Christ, labour to maintain the unity of the Spirit in the bond of peace.' What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy's melody.

The more to blame are those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. This must not be understood as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasure. There is something due on a penny as well as on a pound, therefore we must be faithful in the least truth, when the season calls for it. Then our words are `like apples of gold in pictures of silver' (Prov. 25:11). One word spoken in season will do more good than a thousand out of season. But in some cases peace, through having our faith to ourselves before God (Rom. 14:22), is of more consequence than the open discovery of some things we take to be true, considering that the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God bear great rule in the heart (Col. 3:15). Therefore open show of difference is only good when it is necessary, although some, from a desire to be somebody, turn into by ways and yield to a spirit of contradiction in themselves. Yet, if Paul may be judge, they `are yet carnal' (1 Cor. 3:3). If it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable (James 3:17). Our blessed Saviour, when he was to leave the world, what did he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that `they all may be one', as he and the Father were one (John 17:21). But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.

TAKING ADVANTAGE OF THE BRUISED

And further, to expose offenders of this kind, what spirit shall we think them to be of that take advantage of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, such as confession, satisfaction, merit and purgatory, spring from hence, but they are physicians of no value, or tormentors and not physicians at all. It is a greater blessing to be delivered from the sting of these scorpions (Rev. 9:5) than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shown; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves through the misery of others. It brings men under a terrible curse that they `remembered not to show mercy, but persecuted the poor and needy man', that they might `even slay the broken in heart' (Psa. 109:16).

In the same way, to such as raise temporal advantage to themselves out of the spiritual misery of others we must add such as raise estates by betraying the church, and are unfaithful in the trust committed unto them, when the children cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members. Shall we so requite so good a Saviour who counts the love and mercy shown in feeding his lambs (John 21:15) as shown to himself?

DESPISING THE SIMPLE MEANS OF MERCY

Lastly, they carry themselves very unkindly towards Christ who stumble at his low stooping to us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness. They, out of the pride of their heart, think that they may do well enough without the help of the Word and sacraments, and think Christ did not take enough dignity upon him; and therefore they will mend the matter with their own devices so that they may give better satisfaction to flesh and blood, as in popery. What greater unthankfulness can there be than to despise any help that Christ in mercy has provided for us? In the days of his flesh the proud Pharisees took offence at his familiar conversing with sinful men, though he only did so as a physician to heal their souls. What defenses was Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love and magnify the goodness of God, that has put the great work of our salvation, and laid the government, upon so gentle a Saviour as will carry himself so mildly in all things wherein he is to deal between God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts. So will all those do that have ever found the experience of Christ's work in their hearts.

11. Christ's Judgment and Victory

We come now to the last part of our text, concerning the constant progress of Christ's gracious power, until he has set up an absolute government in us which shall prevail over all corruptions. It is said here that he will cherish his beginnings of grace in us until he bring forth `judgment unto victory' (Matt. 12:20).

CHRIST'S JUDGMENT ESTABLISHED IN US

By judgment here is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings, whence this inward rule is called judgment, as also because it agrees with the judgment of the Word, which the Psalmist often calls judgment (as in Psalm 72:1,2) because it agrees with God's judgment. Men may read their doom in God's Word. What it judges of them God judges of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit, being under the Spirit of Christ, is governed by him, and, so far as it is governed by Christ, it governs us graciously.

Christ and we are of one judgment and of one will. He has his will in us, and his judgments are so invested with authority in us as that they are turned into our judgment, we carrying his law in our hearts, written there by his Spirit (Jer. 31:33). The law in the inner man and the law written answer to each other as counterparts.

The meaning then is that the gracious frame of holiness set up in our hearts by the Spirit of Christ shall go forward until all contrary power is subdued. The spirit of judgment will be a spirit of burning (Isa. 4:4) to consume whatever opposed corruption eats into the soul like rust. If God's builders fall into errors and build stubble on a good foundation, God's Spirit, as a spiritual fire, will reveal this in time (1 Cor. 3:13), and destroy it. The builders shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace, so that the gracious work of repentance is called a change of the mind, and an after wisdom. On the other hand, in the learned languages the words that express wisdom imply also a general relish and savor of the whole soul, and rather more the judgment of taste than of sight or any other sense, because taste is the most necessary sense, and requires a nearer application of the object than all other senses. So, in spiritual life, it is most necessary that the Spirit should alter the taste of the soul so that it might savor the things of the Spirit so deeply that all other things should be out of relish.

And as it is true of every particular Christian that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians, the church. The government of Christ, and his truth, whereby he rules as by a scepter, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ, riding on his white horse (Rev. 6:2), has a bow and goes forth conquering, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment principally for Christ's kingdom and government within us, firstly, because God especially requires the subjection of the soul and conscience as his proper throne; and, secondly, because, if judgment should prevail in all others about us and not in our own hearts, it would not yield comfort to us; and therefore it is the first thing that we desire when we pray, 'Thy kingdom come', that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.

The words being thus explained, that judgment here includes the government of mind, will and affections, there are various conclusions that naturally spring from them.

CHRIST'S MILDNESS AND HIS GOVERNMENT

The first conclusion from the connection of this part of the verse with the former is that Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over. He pardons in this way so as to be obeyed as a king; he takes us to be his spouse so as to be obeyed as a husband. The same Spirit that convinces us of the necessity of his righteousness to cover us convinces us also of the necessity of his government to rule us. His love to us moves him to frame us to be like himself, and our love to him stirs us up to be such as he may take delight in, neither do we have faith or hope any further than we have a concern to be purged as he is pure. He makes us subordinate governors, yea, kings under himself, giving us grace not only to fight but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness (Acts 3:26). `For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living' (Rom.14:9). God has bound himself by an oath that he would grant us that `we might serve him without fear, in holiness and righteousness before him' (Luke 1:75), and not only before the world.

PARDON LEADS TO OBEDIENCE

This may serve for a trial to discern who may lay just claim to Christ's mercy. Only those that will take his yoke and count it a greater happiness to be under his government than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own, may make this claim. None ever did truly desire mercy for pardon but desired mercy for healing. David prays for a new spirit, as well as for a sense of pardoning mercy (Psa. 51:10).

JUSTIFICATION LEADS TO SANCTIFICATION

This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given to us, but has the government likewise upon his shoulder (Isa. 9:6,7). He is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin as by the merit of his death from the guilt thereof; provided these things are remembered:

1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flies first to Christ crucified, made a curse for us. Thence it is that Christ has right to govern us; thence it is that he gives us his Spirit as our guide to lead us home.

2. In the course of our life, after we are in a state of grace, if we are overtaken with any sin, we must remember to have recourse first to Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.

3. And when we feel ourselves cold in affection and duty, the best way is to warm ourselves at this fire of his love and mercy in giving himself for us.

4. Again, remember this, that Christ rules us by a spirit of love, from a sense of his love, whereby his commandments are easy to us. He leads us by his free Spirit, a Spirit of liberty. His subjects are voluntaries. The constraint that he lays upon his subjects is that of love. He draws us sweetly with the cords of love. Yet remember also that he draws us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual.

Our disposition must be changed. We must be new creatures. They seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father it is from reasons persuading him, as likewise from a child like nature which gives strength to these reasons. It is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief force. First we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.

12. Christ's Wise Government

The second conclusion from the final part of the text is that Christ's government in his church and in his children is a wise and well ordered government because it is called judgment, and judgment is the life and soul of wisdom. Of this conclusion there are two branches: first, that the spiritual government of Christ in us is joined with judgment and wisdom, and secondly, wherever true spiritual wisdom and judgment are, there likewise the Spirit of Christ has brought in his gracious government.

JUDGMENT AND WISDOM

As to the first, a well guided life by the rules of Christ stands with the strongest and highest reason of all; and therefore holy men are called `wisdom's children' (Luke 7:35), and are able to justify, both by reason and experience, all the ways of wisdom. Opposite courses are folly and madness. Hereupon Paul says that `he that is spiritual judgeth all things' (1 Cor. 2:15) that appertain to him, and is judged of none that are of an inferior rank, because they lack spiritual light and sight to judge. Yet this sort of men will judge and `speak evil of the things that they understand not' (2 Pet. 2:12); they step from ignorance to prejudice and rash censure, without taking right judgment in their way, and therefore their judgment comes to nothing. But the judgment of a spiritual man, so far as he is spiritual, shall stand, because it is agreeable to the nature of things. As things are in themselves, so they are in his judgment. As God is in himself infinite in goodness and majesty, so he is to him. He ascribes to God in his heart his divinity and all his excellencies. As Christ is in himself the only Mediator, and all in all in the church (Col. 3:11), so he is to him, by making Christ so in his heart. As all things are dung in comparison with Christ (Phil. 3:8), so they are to Paul, a sanctified man. As the very worst thing in religion, `the reproach of Christ', is better than `the pleasures of sin for a season' (Heb. 11:25 26), so it is to Moses, a man of a right esteem. As one day in the courts of God is better than a thousand elsewhere (Psa. 84:10), so it is to David, a man of a reformed judgment. There is a conformity of a good man's judgment to things as they are in themselves, and according to the difference or agreement put by God in things, so does his judgment differ or agree.

Truth is truth, and error, error, and that which is unlawful is unlawful, whether men think so or not. God has put an eternal difference between light and darkness, good and ill, which no creature's conceit can alter; and therefore no man's judgment is the measure of things further than it agrees to truth stamped upon things themselves by God. For this reason, because a wise man's judgment agrees to the truth of things, a wise man may in some sense be said to be the measure of things, and the judgment of one holy wise man to be preferred before a thousand others. Such men usually are immovable as the sun in its course, because they think, and speak and live by rule. A Joshua and his house will serve God (josh. 24:15), whatsoever others do, and will run a course contrary to the world, because their judgments lead them a contrary way. Hence it is that Satan has a spite at the eye of the soul, the judgment, to put it out by ignorance and false reason, for he cannot rule in any until either he has taken away or perverted judgment. He is a prince of darkness, and rules in darkness of the understanding. Therefore he must first be cast out of the understanding by the prevailing of truth and planting of it in the soul. Those, therefore, that are enemies of knowledge help Satan and antichrist, whose kingdom, like Satan's, is a kingdom of darkness, to erect their throne. Hence it is promised by Christ, that the Holy Ghost shall convince the world of righteousness or judgment (John 16:8); that is, that he is resolved to set up a throne of government, because the great lord of misrule, Satan, `the prince of this world', is judged by the gospel, and the Spirit accompanying it. His impostures are discovered, his enterprises laid open. Therefore when the gospel was spread the oracles ceased, Satan fell from heaven like lightning (Luke 10:18). Men were translated out of his kingdom into Christ's. Where prevailing is by lies, discovery is victory: `they shall proceed no further: for their folly shall be manifest unto all men' (2 Tim. 3:9). So that manifestation of error gives a stop to it, for none will willingly be deceived. Let truth have full scope without check or restraint, and let Satan and his instruments do their worst, they shall not prevail, as Jerome says of the Pelagians in his time: `The discovery of your opinions is the vanquishing of them, your blasphemies appear at the first blush."

THE NEED FOR HEAVENLY LIGHT

Hence we learn the necessity that the understanding should be grounded in knowledge which is above nature

1 Jerome (c.347 419) in his Epistle to Ctesiphon.

for a well ordered Christian life. There must be light to discover an end beyond nature, because of which we are Christians, and a rule suitable to direct to that end, which is the will of God in Christ, discovering his good pleasure toward us, and our duty towards him. And in virtue of this discovery we do all that we do which may in any way further what we reckon to be true. The eye must first be single, and then the whole body and frame of our conduct will be light (Matt. 6:22); otherwise both we and our course of life are nothing but darkness. The whole conduct of a Christian is nothing else but knowledge reduced to will, affection and practice. If the digestion of food in the stomach is not good, the working of the liver cannot be good; so if there is error in the judgment it mars the whole of practice, as an error in the foundation does a building. God will have no blind sacrifices, no unreasonable services (Isa. 1:13), but will have us to love him with all our mind (Rom. 12:2), that is, with our understanding part, as well as with all our hearts (Luke 10:27), that is, the feeling part of the soul.

This ordering of Christ's government by judgment is agreeable to the soul, and God delights to preserve the manner of working peculiar to man, that is, to do what he does out of judgment. As grace supposes nature, as founded upon it, so the frame of grace preserves the frame of nature in man. And, therefore Christ brings about all that is good in the soul through judgment, and that so sweetly that many, by a dangerous error, think that that good which is in them and issues from them is from themselves, and not from the powerful work of grace. So it is in evil, where the devil so subtly leads us according to the stream of our own nature that men think that Satan had no hand in their sin; but here a mistake is with little peril, because we are evil of ourselves, and the devil only promotes ill he finds in us. But there are no seeds of supernatural goodness at all in us. God finds nothing in us but enmity, only he has engraved in our nature an inclination in general to that which we judge to be good. Now when he clearly reveals what is good in particular, we are attracted to it; and when he shows us convincingly what is evil we abhor it as freely as we embraced it before.

From this we may know whether we work as we should do or not. That is, when we do what we do out of inward principles, when we do not choose what is good only because we were so brought up, or because such and such whom we respect do so, or because we will maintain a side, so making religion a faction; but out of judgment, when what we do that is good we first judge in ourselves so to be; and what we abstain from that is ill we first judge to be ill from an inward judgment. A sound Christian, as he enjoys the better part, so has he first made choice of it with Mary (Luke 10:42). He establishes every purpose by counsel (Prov. 20:18). God, indeed, uses carnal men to very good service, but without a thorough altering and conviction of their judgment. He works by them, but not in them. Therefore they do neither approve the good they do nor hate the evil they abstain from.

WHERE CHRIST'S GOVERNMENT IS SET UP

The second branch of this conclusion is that, wherever true wisdom and judgment are, there Christ has set up his government, because where wisdom is it directs us, not only to understand, but to order our ways aright. Where Christ as a prophet teaches by his Spirit, he likewise as a king subdues the heart by his Spirit to obedience to what is taught. This is that teaching which is promised of God, when not only the brain but the heart itself is taught; when men do not only know what they should do but are taught the very doing of it. They are not only taught that they should love, fear and obey, but they are taught love itself, and fear and obedience themselves. Christ sets up his throne in the very heart and alters its direction, so making his subjects good, together with teaching them to be good. Other princes can make good laws, but they cannot write them in their people's hearts (Jer. 31:33). This is Christ's prerogative: he infuses into his subjects his own Spirit. Upon him there does not only rest the spirit of wisdom and understanding, but likewise the spirit of the fear of the Lord (Isa. 11:2). The knowledge which we have of him from himself is a transforming knowledge (2 Cor. 3:18). The same Spirit who enlightens the mind inspires gracious inclinations into the will and affections and infuses strength into the whole man. As a gracious man judges as he should, so he inclines to and does as he judges. His life is a commentary on his inward man. There is a sweet harmony among God's truth, his judgment, and his whole conversation.

HOW CHRIST GOVERNS US

The heart of a Christian is like Jerusalem when it was at its best, a city compact within itself (Psa. 122:3), where are set up the thrones of judgment (Psa. 122:5). Judgment should have a throne in the heart of every Christian. Not that judgment alone will work a change. There must be grace to alter the bent and sway of the will before it will yield to be wrought upon by the understanding. But God has so joined these together that whenever he savingly shines on the understanding he gives a soft and pliable heart. For without a work upon the heart by the Spirit of God it will follow its own inclination to that which it loves, whatever the judgment shall say to the contrary. There is no natural proportion between an unsanctified heart and a sanctified judgment. For the unaltered heart will not give leave to the judgment coldly and soberly to conclude what is best, as a sick man, whilst his feverish illness corrupts his taste, is rather desirous to please that than to hearken to what the physician may say. Judgment has no power over itself where the will is unsubdued, for the will and affections bribe it to give sentence for them, when any profit or pleasure shall come in competition with that which the judgment only shall in general think to be good. And therefore it is, for the most part, in the power of the heart what the understanding shall judge and determine in particular things. Where grace has subdued the heart, unruly passions do not cast such a mist before the understanding that it does not see in particular cases what is best. Base considerations, springing from self love, do not alter the case and bias the judgment into a contrary way; but that which is good in itself shall be good to us, although it crosses our particular worldly interests.

THE EFFECTS OF THIS IN PRACTICE

The right understanding of this has an influence on practice, which has drawn me to a more full explanation. This will teach us the right method of godliness: to begin with judgment, and then to beg of God, together with illumination, holy inclinations of our will and affections, that so a perfect government may be set up in our hearts, and that our knowledge may be `in all judgment' (Phil. 1:9), that is, with experience and feeling. When the judgment of Christ is set up in our judgments, and thence, by the Spirit of Christ, brought into our hearts, then it is in its proper place and throne. Until then, truth does us no good, but helps to condemn us. The life of a Christian is a regular life, and he that walks by the rule (Gal. 6:16) of the new creature, peace shall be upon him. He that despises God's way and loves to live at large, seeking all liberty to the flesh, shall die (Prov. 19:16). And it is made good by Paul, `If ye live after the flesh, ye shall die' (Rom. 8:13).

We learn likewise that men of an ill governed life have no true judgment. No wicked man can be a wise man. Without Christ's Spirit the soul is in confusion, without beauty and form, as all things were in the chaos before the creation. The whole soul is out of joint till it be set right again by him whose office is to `restore all things'. The baser part of the soul, which should be subject, rules all and subdues what little truth is in the understanding, holding it captive to base affections. And Satan by corruption gets all the holds of the soul, till Christ, stronger than he, comes and drives him out, taking possession of all the powers and parts of soul and body to be weapons of righteousness, to serve him. Then it becomes true, `New lords, new laws'. Christ as a new conqueror changes the fundamental laws of old Adam and establishes a government of his own.

13 . Grace Shall Reign

The third conclusion from the final part of the text is that Christ's government will be victorious. Let us see the reasons for this.

WHY CHRIST'S KINGDOM MUST PREVAIL

1. Christ has conquered all in his own person first, and he is `over all, God blessed for ever' (Rom. 9:5), and therefore over sin, death, hell, Satan and the world. And, as he has overcome them in himself, so he overcomes them in our hearts and consciences. We commonly say that conscience makes a man kingly or contemptible, because it is planted in us to judge for God, either with us or against us. Now if natural conscience be so forcible, what will it be when, besides its own light, it has the light of divine truth put into it? It will undoubtedly prevail, either to make us hold up our heads with boldness or abase us beneath ourselves. If it subjects itself, by grace, to Christ's truth, then it boldly faces death, hell, judgment and all spiritual enemies, because then Christ sets up his kingdom in the conscience and makes it a kind of paradise.

The sharpest conflict which the soul has is between the conscience and God's justice. Now if the conscience, sprinkled with the blood of Christ, has prevailed over assaults fetched from the justice of God, now satisfied by Christ, it will prevail over all other opposition whatsoever.

2. We are to encounter accursed and damned enemies; therefore, if they begin to fall before the Spirit in us, they shall fall. If they rise up again, it is to have the greater fall.

3. The Spirit of truth, to whose tuition Christ has committed his church, and the truth of the Spirit, which is the scepter of Christ, abide forever; therefore the soul begotten by the immortal seed of the Spirit (1 Pet. 1:23), and this truth, must not only live for ever, but also prevail over all that oppose it, for both the Word and the Spirit are mighty in operation (Heb. 4:12). And, if the wicked spirit is never idle in those whom God has delivered up to him, we cannot think that the Holy Spirit will be idle in those whose leading and government is committed to him. No, as he dwells in them, so he will drive out all that rise up against him, until he is all in all.

What is spiritual is eternal. Truth is a beam of Christ's Spirit, both in itself and as it is engrafted into the soul. Therefore it, and the grace wrought by it, though little, will prevail. A little thing in the hand of a giant will do great things. A little faith strengthened by Christ will work wonders.

4. `Unto everyone that hath shall be given' (Matt. 25:29). The victory over corruption or temptation is a pledge of final victory. As Joshua said when he set his foot upon the five kings whom he conquered, `Thus shall the LORD do to all your enemies' (josh. 10:25). Heaven is ours already, only we strive till we have full possession.

5. Christ as king brings in a commanding light into the soul and bows the neck, and softens the iron sinew of the inner man; and where he begins to rule, he rules for ever, `of his kingdom there shall be no end' (Luke 1:33).

6. The purpose of Christ's coming was to destroy the works of the devil, both for us and in us; and the purpose of the resurrection was, as well as sealing to us the assurance of his victory, so also (1) to quicken our souls from death in sin; (2) to free our souls from such snares and sorrows of spiritual death as accompany the guilt of sin; (3) to raise them up more comfortable, as the sun breaks forth more gloriously out of a thick cloud; (4) to raise us out of particular slips and failings stronger; (5) to raise us out of all troublesome and dark conditions of this life; and (6) at length to raise our bodies out of the dust. For the same power that the Spirit showed in raising Christ, our Head, from the sorrows of death and the lowest degree of his abasement, that power, obtained by the death of Christ from God, now appeased by that sacrifice, the Spirit will show in the church, which is his body, and in every particular member thereof.

And this power is conveyed by faith, by which, after union with Christ in his estates both of humiliation and of exaltation, we see ourselves, not only dead with Christ, but risen and sitting together with him in heavenly places (Eph. 2:6). Now we, apprehending ourselves to be dead and risen, and therefore victorious over all our enemies in our Head, and apprehending that his scope in all this is to conform us to himself, we are by this faith changed into his likeness (2 Cor. 3:18), and so become conquerors over all our spiritual enemies, as he is, by that power which we derive from him who is the storehouse of all spiritual strength for all his people. Christ at length will fulfill his purpose in us, and faith rests assured of it, and this assurance is very operative, stirring us up to join with Christ in his purposes.

And so, as to the church in general, by Christ it will have its victory. Christ is that little `stone cut out without hands' which broke in pieces the goodly image (Dan. 2:34), that is, all opposite government, until it became `a great mountain, and filled the whole earth' (Dan. 2:35). So that the stone that was cut out of the mountain becomes a mountain itself at length. Who art thou, then, O mountain, that think to stand up against this mountain? All shall lie flat and level before it. He will bring down all mountainous, high, exalted thoughts, and lay the pride of all flesh low. When chaff strives against the wind, or stubble against the fire, when the heel kicks against the pricks, when the potsherd strives with the potter, when man strives against God, it is easy to know on which side the victory will be. The winds may toss the ship wherein Christ is, but not overturn it. The waves may dash against the rock, but they only break themselves against it.

WHY THE ENEMY SEEMS VICTORIOUS

Objection: If this is so, why is it thus with the church of God, and with many a gracious Christian? The victory seems to be with the enemy.

To understand this, we should remember, firstly, that God's children usually, in their troubles, overcome by suffering. Here lambs overcome lions, and doves eagles, by suffering, that herein they may be conformable to Christ, who conquered most when he suffered most. Together with Christ's kingdom of patience there was a kingdom of power.

Secondly, this victory is by degrees, and therefore they are too hasty spirited that would conquer as soon as they strike the first stroke, and be at the end of their race at the first setting forth. The Israelites were sure of their victory in their journey to Canaan, yet they must fight it out. God would not have us quickly forget what cruel enemies Christ has overcome for us. `Slay them not, lest my people forget,' says the Psalmist (Psa. 59:11), so that, by the experience of that annoyance we have by them, we might be kept in fear to come under their power.

Thirdly, God often works by contraries: when he means to give victory, he will allow us to be foiled at first; when he means to comfort, he will terrify first; when he means to justify, he will condemn us first; when he means to make us glorious, he will abase us first. A Christian conquers, even when he' is conquered. When he is conquered by some sins, he gets victory over others more dangerous, such as spiritual pride and security.

Fourthly, Christ's work, both in the church and in the hearts of Christians, often goes backward so that it may go forward better. As seed rots in the ground in the winter time, but after comes up better, and the harder the winter the more flourishing the spring, so we learn to stand by falls, and get strength by weakness discovered  virtutis custos infirmitas (weakness is the keeper of virtue). We take deeper root by shaking. And, as torches flame brighter by moving, thus it pleases Christ, out of his freedom, in this manner to maintain his government in us. Let us herein labour to exercise our faith, so that it may answer Christ's way of dealing with us. When we are foiled, let us believe we shall overcome; when we have fallen, let us believe we shall rise again. Jacob, after he received a blow which made him lame, yet would not give over wrestling (Gen. 32:25) till he had obtained the blessing. So let us never give up, but, in our thoughts, knit the beginning, progress and end together, and then we shall see ourselves in heaven out of the reach of all enemies. Let us assure ourselves that God's grace, even in this imperfect state, is stronger than man's free will in the state of original perfection. It is founded now in Christ, who, as he is the author, so will he be the finisher, of our faith (Heb. 12:2). We are under a more gracious covenant.

What some say of rooted faith, fides radicata, that it continues, while weak faith may come to nothing, seems to be contradicted by this Scripture; for, as the strongest faith may be shaken, so the weakest, where truth is, is so far rooted that it will prevail. Weakness with watchfulness will stand, when strength with too much confidence fails. Weakness, with acknowledgement of it, is the fittest seat and subject for God to perfect his strength in; for consciousness of our infirmities drives us out of ourselves to him in whom our strength lies.

From this it follows that weakness may be consistent with the assurance of salvation. The disciples, notwithstanding all their weaknesses, are bidden to rejoice that their names are written in heaven (Luke 10:20). Failings, with conflict, in sanctification should not weaken the peace of our justification and assurance of salvation. It matters not so much what ill is in us, as what good; not what corruptions, but how we regard them; not what our particular failings are so much as what the thread and tenor of our lives are, for Christ's dislike of that which is amiss in us turns not to the hatred of our persons but to the victorious subduing of all our infirmities.

Some have, after conflict, wondered at the goodness of God that so little and such trembling faith should have upheld them in so great combats, when Satan had almost caught them. And, indeed, it is to be wondered at, how much a little grace will prevail with God for acceptance, and over our enemies for victory, if the heart is upright. Such is the goodness of our sweet Saviour that he delights still to show his strength in our weakness.

CONSOLATION FOR WEAK CHRISTIANS

The first use of this is for the great consolation of poor and weak Christians. Let them know that a spark from heaven, though kindled under greenwood that sobs and smokes, yet it will consume all at last. Love once kindled is strong as death. Many waters cannot quench it, and therefore it is called a vehement flame, or flame of God (Song of Sol. 8:6), kindled in the heart by the Holy Ghost. That little that is in us is fed with an everlasting spring. As the fire that came down from heaven in Elijah's time (1 Kings 18:38) licked up all the water, to show that it came from God, so will this fire consume all our corruption. No affliction without or corruption within shall quench it. In the morning, we often see clouds gather about the sun, as if they would hide it, but the sun overcomes them little by little, till it comes to its full strength. At first, fears and doubts hinder the breaking out of this fire, until at length it gets above them all, and Christ prevails. And then he upholds his own graces in us. Grace conquers us first, and we, by it, conquer all else; whether corruptions within us, or temptations from outside us.

The church of Christ, begotten by the Word of truth, has the doctrine of the apostles for her crown, and tramples the moon, that is, the world and all worldly things, `under her feet' (Rev. 12:1). Every one that is `born of God overcometh the world' (1 John 5:4). Faith, whereby especially Christ rules, sets the soul so high that it looks down on all other things as far below, as having represented to it, by the Spirit of Christ, riches, honor, beauty and pleasures of a higher nature.

EVIDENCES OF CHRIST'S RULE IN US

Now, that we may not come short of the comfort intended, there are two things especially to be taken notice of by us: firstly, whether there is such a judgment or government set up in us to which this promise of victory is made, and secondly, how we are to conduct ourselves so that the judgment of Christ in us may indeed be victorious.

The evidences whereby we may come to know that Christ's judgment in us is such as will be victorious, are:

1. Being able from experience to justify all Christ's ways, let flesh and blood say what they can to the contrary, and willingly subscribing to that course which God has taken in Christ to bring us to heaven, still approving a further measure of grace than we have attained to, and projecting and planning for it. No other men can justify their courses, when their conscience is awakened.

2. Having reasons of religion the strongest reasons with us, prevailing more than reasons fetched from worldly policy.

3. Being so true to our ends and steadfast to our rule that no hopes or fears can sway us another way, but still we are enquiring what agrees with or differs from our rule.

4. Being able to `do nothing against the truth, but for the truth' (2 Cor. 13:8), the truth being dearer to us than our lives. Truth does not have this sovereignty in the heart of any carnal man.

5. If we had liberty to choose under whose government we would live, out of a delight in the inner man to Christ's government, making choice of him only to rule us before any other. This argues that we are like minded to Christ, a free and a willing people, and not compelled to Christ's service otherwise than by the sweet constraint of love. When we are so far satisfied with the government of Christ's Spirit that we are willing to resign up ourselves to him in all things, then his kingdom is come to us, and our wills are brought to his will. It is the bent of our wills that makes us good or ill.

6. Having a well ordered, uniform life, not consisting of fits and starts, shows a well ordered heart; as in a clock, when the hammer strikes well, and the hand of the dial points well, it is a sign that the wheels are rightly set.

7. When Christ's will comes into competition with any earthly loss or gain, yet then, in that particular case, having the heart willing to stoop to Christ is a true sign; for the truest trial of the power of grace is in particular cases which touch us most closely, for there our corruption makes the greatest head. When Christ came nearest to home with the young man in the gospel, he lost a disciple of him (Matt. 19. 22).

8. Being able to practice duties pleasing to Christ, though contrary to flesh and the course of the world, and being able to overcome ourselves in that evil to which our nature is prone and stands so much inclined, and which agrees to the ruling passion of the times, which others lie enthralled under, such as desire of revenge, hatred of enemies, private ends, etc., this shows that grace in us is above nature, heaven above earth, and will have the victory.

To make this clearer, and help us in our trial, we must know that there are three degrees of victory: first, when we resist though we are foiled; second, when grace gets the better, though with conflict; and third, when all corruption is perfectly subdued. When we have strength only to resist, we may know Christ's government in us will be victorious, because what is said of the devil is true of all our spiritual enemies, `Resist the devil, and he will flee from you' (James 4:7); because `Greater is he that is in you', who takes the part of his own grace, `than he that is in the world' (1 John 4:4). And if we may hope for victory from bare resistance, what may we not hope for when the Spirit has gained the upper hand?

14. Means to Make Grace Victorious

As to directions on how we are to conduct ourselves so that the judgment of Christ in us may indeed be victorious, we must know that, though Christ has undertaken this victory, yet he accomplishes it by training us up to fight his battles. He overcomes in us by making us `wise unto salvation' (2 Tim. 3:15); and, in the measure that we believe Christ will conquer, in that measure we will endeavor by his grace that we may conquer, for faith is an obedient and a wise grace. Christ makes us wise to ponder and weigh things, and to rank and order them accordingly, so that we may make the fitter choice of what is best. Some rules to help us in judging are these:

RULES FOR RIGHT JUDGMENT

We should judge of things as to whether they help or hinder our main purpose; whether they further or hinder our judgment; whether they make us more or less spiritual, and so bring us nearer to the fountain of goodness, God himself; whether they will bring us peace or sorrow at the last; whether they commend us more or less to God, and whether they are the thing in which we shall approve ourselves to him most. We should also judge of things now as we shall do hereafter when the soul shall be best able to judge, as when we are under any public calamity, or at the hour of death, when the soul gathers itself from all other things to itself. We should look back to former experience and see what is most agreeable to it, and what was best in our worst times. If grace is or was best then, it is best now. We should also labour to judge of things as he does who must judge us, and as holy men judge, who are led by the Spirit. More particularly, we should judge according to what those judge that have no interest in any benefit that may come by the thing which is in question; for outward things blind the eyes even of the wise. We see that papists are most corrupt in those things where their honor, ease, or profit is engaged; but in the doctrine of the Trinity, which does not touch on these things, they are sound. But it is not sufficient that judgment is right. It must also be ready and strong.

KEEPING OUR JUDGMENT CLEAR

1. Where Christ establishes his government, he inspires care to keep the judgment clear and fresh, for while the judgment stands straight and firm, the whole frame of the soul continues strong and impregnable. True judgment in us advances Christ, and Christ will advance it. All sin is either from false principles, or ignorance, or thoughtlessness, or unbelief of what is true. By lack of consideration and weakness of assent, Eve lost her hold at first (Gen. 3:6). It is good, therefore, to store up true principles in our hearts, and to refresh them often, that, in virtue of them, our affections and actions may be more vigorous. When judgment is fortified, evil finds no entrance, but good things have a side within us to entertain them. While true convincing light continues, we will not do the least ill of sin for the greatest ill of punishment. `In vain the net is spread in the sight of any bird' (Prov. 1:17). While the soul is kept aloft, there is little danger of snares below. We must lose our high estimation of things before we can be drawn to any sin.

2. And because knowledge and affection mutually help one another, it is good to keep up our affections of love and delight by all sweet inducements and divine encouragements; for what the heart likes best, the mind studies most. Those that can bring their hearts to delight in Christ know most of his ways. Wisdom loves him that loves her. Love is the best entertainer of truth; and when it is not entertained in the love of it (2 Thess. 2:10), lovely as it is, it leaves the heart, and will stay no longer. It has been a successful way of corrupting the judgment, to begin by withdrawing love, because, as we love, so we tend to judge. And therefore it is hard to be affectionate and wise in earthly things. But in heavenly things, where there has been a right informing of the judgment before, the more our affections grow, the better and clearer our judgments will be, because our affections, though strong, can never rise high enough to reach the excellency of the things. We see in the martyrs, when the sweet doctrine of Christ had once gained their hearts, it could not be removed again by all the torments the wit of cruelty could devise. If Christ has once possessed the affections, there is no dispossessing of him again. A fire in the heart overcomes all fires without.

3. Wisdom also teaches us where our weakness lies, and our enemy's strength. By this means a jealous fear is stirred up in us, whereby we are preserved; for out of this godly jealousy we keep those provocations, which are active and working, from that which is passive and catching in us, as we keep fire from powder. Those who wish to hinder the generation of noisome creatures will hinder the conception first, by keeping male and female apart. This jealous care will be much furthered by observing strictly what has helped or hindered a gracious temper in us, and it will make us take heed that we consult not with flesh and blood in ourselves or others. Otherwise, how can we think that Christ will lead us out to victory, when we take counsel with his and our enemies?

4. Christ also makes us careful to use all means by which fresh thoughts and affections may be stirred up and preserved in us. Christ so honours the use of means, and the care he bestows on us, that he ascribes both preservation and victory to our care in keeping ourselves. `He that is begotten of God keepeth himself' (1 John 5:18), though not by himself, but by the Lord, in dependence on him, in the use of means. We are only safe when we wisely make use of all good advantages that we have access to. By going out of God's ways we go out of his government, and so lose our good frame of mind, and find ourselves overspread quickly with a contrary disposition. When we draw near to Christ (James 4:8), in his ordinances, he draws near to us.

5. We must keep grace in exercise. It is not sleepy habits, but grace in exercise, that preserves us. While the soul is in some civil or sacred employment, corruptions within us are much suppressed, and Satan's ways of approach to us stopped. The Spirit then has a way open to enlarge his influence in us, and likewise the protection of angels is then closest to us. This course often prevails more against our spiritual enemies than direct opposition. Christ is in honor bound to maintain those that are in his work.

6. In following all these directions, we must look up to Christ, the quickening Spirit, and make our resolutions in his strength. Though we are exhorted to cleave to the Lord with full purpose of heart (Acts 11:23), yet we must pray with David, `Keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee' (1 Chron. 29:18). Our hearts are of themselves very loose and unsettled. `Unite my heart to fear thy name' (Psa. 86:11), or else, without him, our best purposes will fall to the ground. It is a pleasing request, out of love to God, to beg such a frame of soul from him, that he may take delight in it; and therefore, in the use of all the means, we must send up our desires and complaints to him for strength and help, and then we may be sure that he will `send forth judgment unto victory'.

7. Lastly, it furthers the state of the soul to know what frame it should be in, that so we may order our souls accordingly. We should always be fit for communion with God, and be heavenly minded in earthly business, and be willing to be taken off from it to redeem time for better things. We should be ready at all times to depart hence, and to live in such a condition as we would be content to die in. We should have hearts prepared for every good duty, open to all good opportunities, and shut to all temptations, keeping our watch, and being always ready armed. So far as we come short of these things, so far we have just cause to be humbled, and yet we should press forward, so that we may gain more upon ourselves, and make these things more familiar and lovely to us. And when we find our souls at all declining, it is best to raise them up presently by some awakening meditations, such as of the presence of God, of the strict reckoning we are to make, of the infinite love of God in Christ and the fruits of it, of the excellency of a Christian's calling, of the short and uncertain time of this life, of how little good all those things that steal away our hearts will do us before long, and of how it shall be for ever with us hereafter, as we spend this short time well or ill. The more we make way for such considerations to sink into our hearts, the more we shall rise nearer to that state of soul which we shall enjoy in heaven. When we grow careless of keeping our souls, then God recovers our taste of good things again by sharp crosses. Thus David, Solomon and Samson were recovered. This taste of good things is much easier kept than recovered.

REASONS FOR SEEMING LACK OF PROGRESS

Objection: But, notwithstanding my striving, I seem to remain at a standstill.

1. Grace, as the seed in the parable, grows, we know not how. Yet at length, when God sees fittest, we shall see that all our endeavor has not been in vain. The tree falls upon the last stroke, yet all the strokes help the work forward.

2. Sometimes victory is suspended because some Achan is not found out, or because we are not humble enough, as Israel had the worst against the Benjamites till they fasted and prayed (Judg. 20:26); or because we betray our helps, and do not stand on our guard, and do not soon yield to the motions of the Spirit, who puts us in mind always of the best things, if we would regard his prompting. Our own consciences will tell us, if we give them leave to speak, that some sinful favouring of ourselves is the cause. The way in this case to prevail is, first, to get the victory over the pride of our own nature by taking shame to ourselves, in humble confession to God; and then, secondly, to overcome the unbelief of our hearts by yielding to the promise of pardon; and then, thirdly, in confidence of Christ's assistance, to set ourselves against those sins which have prevailed over us. So prevailing over ourselves, we shall easily prevail over all our enemies, and conquer all conditions we shall be brought into.

ALL SHOULD SIDE WITH CHRIST

The second use of the truth that Christ will have the victory is to establish the fact that the best course for nations and states is to `kiss the Son' (Psa. 2:12), and to embrace Christ and his religion; to side with Christ, and to own his cause in the world. His side will prove the stronger side at last. Happy are we if Christ honours us so much as to use our help to fight his battle `against the mighty' (Judg. 5:23). True religion in a state is as the main pillar of a house and the post of a tent that upholds all. So also for families, let Christ be the chief governor of the family. And let every one be as a house of Christ, to dwell familiarly in, and to rule. Where Christ is, all happiness must follow. If Christ goes, all will go. Where Christ's government, in his ordinances and his Spirit, is, there all subordinate government will prosper. Religion inspires life and grace into all other things. All other virtues without it are but as a fair picture without a head. Where Christ's laws are written in the heart, there all other good laws are best obeyed. None despise man's law but those that despise Christ's first. Nemo humanam auctoritatem contemnit, nisi qui divinam prius contempsit (No one despises human authority unless he first despises divine authority). Of all persons, a man guided by Christ is the best; and of all creatures in the world, a man guided merely by will and affection, next to the devil, is the worst. The happiness of weaker things stands in being ruled by stronger. It is best for a blind man to be guided by him that has sight. It is best for sheep, and other feckless creatures, to be guided by man. And it is happiest for man to be guided by Christ, because his government is so victorious that it frees us from the fear and danger of our greatest enemies, and tends to bring us to the greatest happiness that our nature is capable of. This should make us rejoice when Christ reigns in us. When Solomon was crowned, the people rejoiced so that the city rang (1 Kings 1:45). Much more should we rejoice in Christ our king.

And likewise for those whose souls are dear to us, our endeavor should be that Christ may reign in them also, that they may be baptized by Christ with this fire (Matt. 3:11), that these sparks may be kindled in them. Men labour to cherish the spirit and mettle, as they term it, of those they train up, because they think they will have use of it in the manifold affairs and troubles of this life. Oh, but let us cherish the sparks of grace in them; for a natural spirit in great troubles will fail, but these sparks will make them conquerors over the greatest evils.

The third use of the truth of Christ's victory is to observe that if Christ's judgment shall be victorious, then popery, being an opposite frame, set up by the wit of man to maintain stately idleness, must fall. And it is fallen already in the hearts of those on whom the light of Christ has shone. It is a lie, and founded on a lie, on the infallible judgment of a man subject to sin and error. When that which is taken for a principle of truth becomes a principle of error, the more reliance on it, the more danger there is.

15. Christ's Public Triumph

It is not only said that judgment shall be victorious, but that Christ will bring it forth openly to victory. From this we observe that grace will become glory, and come forth into the sight of all. Now Christ conquers, and achieves his own ends, but he does so to some extent invisibly. His enemies in us and outside us seem to prevail. But he will bring forth judgment unto victory, in full view of all. The wicked that now shut their eyes to this shall see it to their torment. It shall not be in the power of subtle men to see or not see what they wish. Christ will have power over their hearts; and as his wrath shall immediately seize upon their souls against their wills, so will he have power over the eyes of their souls, that they may see and know what will increase their misery. Grief shall be fastened to all their senses, and their senses to grief.

Then all the false glosses which they put upon things shall be wiped off. Men are desirous to have the reputation of good, and yet the sweetness of ill; nothing is so cordially opposed by them as that truth which lays them open to themselves and to the eyes of others, their chief care being how to deceive the world and their own consciences. But the time will come when they shall be driven out of this fools' paradise, and the more subtle their manipulation of things has been, the more shall be their shame.

THE OPEN GLORY OF CHRIST IN HIS MEMBERS

Christ, whom God has chosen to set forth the chief glory of his excellencies, is now veiled in relation to his body the church, but he will come before long to be glorious in his saints (2 Thess. 1:10), and not lose the clear manifestation of any of his attributes. He will declare to all the world what he is, and then there shall be no glory but that of Christ and his spouse. Those that are as smoking flax now shall then shine as the sun in the firmament (Matt. 13:43), and their judgment shall be brought forth as the noonday (Psa. 37:6).

The image of God in Adam had a commanding majesty in it, so that all creatures reverenced him. Much more shall the image of God in its perfection command respect from all. Even now there is a secret awe put into the hearts of the greatest towards those in whom they see any grace to shine. So it was that Herod feared John the Baptist; but what will this be in the day of their bringing forth, which is called `the manifestation of the sons of God' (Rom. 8:19)?

There will be more glorious times when the kingdoms of this world shall be the kingdoms of our Lord and of his Christ (Rev. 11:15), and he shall reign for ever. Then shall judgment and truth have their victory. Then Christ will plead his own cause. Truth shall no longer be called heresy and schism, nor heresy catholic doctrine. Wickedness shall no longer go masked and disguised. Goodness shall appear in its own luster, and shine in its own beams. Things shall be what they are, `for there is nothing covered, that shall not be revealed' (Matt. 10:26).

Iniquity shall not be carried on in a mystery any longer. Deep dissemblers that think to hide their counsels from the Lord shall walk no longer invisible as in the clouds. As Christ will not quench the least spark kindled by himself, so will he damp the fairest blaze of goodly appearances which are not from above.

FOLLOW SINCERITY AND TRUTH

If this were believed, men would make more account of sincerity, which alone will give us boldness, and not seek for covers for their shame, confidence in which, as it makes men now more presumptuous, so it will expose them hereafter to the greater shame.

If judgment shall be brought forth to victory, then those that have been ruled by their own deceitful hearts and a spirit of error shall be brought forth to disgrace. The God that has joined grace and truth with honor has joined sin and shame together at last. All the wit and power of man will never be able to sever what God has coupled together. Truth and piety may be trampled upon for a time, but as the two witnesses (Rev. 11:11), after they were slain, rose again, and stood upon their feet, so whatever is of God shall at length stand upon its own foundation. There shall be a resurrection, not only of bodies but of reputations. Can we think that he that threw the angels out of heaven will suffer dust and worms' meat to run a contrary course, and to continue always so? No, as truly as Christ is `King of kings and Lord of lords' (Rev. 19:16), so will he dash all those pieces of earth which rise up against him, `as a potter's vessel' (Psa. 2:9). Was there ever anyone fierce against God and prospered (Job 9:4)? No, doubtless the wrath of man shall turn to Christ's praise (Psa. 76:10). What was said of Pharaoh shall be said of all heady enemies, who would rather lose their souls than their wills, that they are but raised up for Christ to get himself glory in their confusion.

Let us, then, take heed that we follow not the ways of those men whose ends we shall tremble at. There is not a more fearful judgment which can befall the nature of man than to be given up to a reprobate judgment of persons and things, because it comes under a woe: `Woe unto them that call evil good, and good evil' (Isa. 5:20).

How will those be laden with curses another day who abuse the judgment of others by sophistry and flattery, `deceiving and being deceived' (2 Tim. 3:13)? Then the complaint of our first mother Eve will be taken up, but fruitlessly: `The serpent beguiled me' (Gen. 3:13); Satan has deceived me in such and such; sin has deceived me; a foolish heart has deceived me. It is one of the highest points of wisdom to consider on what grounds we venture our souls. Happy men will they be who have, by Christ's light, a right judgment of things, and suffer that judgment to prevail over their hearts.

The souls of most men are drowned in their senses, and carried away with weak opinions, raised from vulgar mistakes and shadows of things. And Satan is ready to enlarge the imagination of outward good and outward ill, and make it greater than it is, and spiritual things less, presenting them through false glasses. And so men, trusting in vanity, vanquish themselves in their own apprehensions. A woeful condition, when both we and that which we highly esteem shall vanish together. And this will be, as truly as Christ's judgment shall come to victory; and in the measure that the vain heart of man has been enlarged to conceive a greater good in the things of this world than there is, by so much the soul shall be enlarged to be more aware of misery when it sees its error. This is the difference between a godly, wise man and a deluded worldling: that which the one now judges to be vain the other shall hereafter feel to be so when it is too late. But this is the vanity of our natures, that though we shun above all things to be deceived and mistaken in present things, yet in the greatest matters of all we are willingly ignorant and misled.

CHRIST ALONE ADVANCES THIS GOVERNMENT

A further conclusion is this, that this government is set up and advanced by Christ alone. He brings judgment to victory. We both fight and prevail `in the power of his might' (Eph. 6:10). We overcome by the Spirit, obtained by `the blood of the Lamb' (Rev. 12:11).

It is he alone who teaches our hands to war and our fingers to fight (Psa. 144:1). Nature, as corrupted, favors its own being, and will maintain itself against Christ's government. Nature, simply considered, cannot raise itself above itself to actions which are spiritual and of a higher order and nature. Therefore the divine power of Christ is necessary to carry us above all our own strength, especially in duties in which we meet with greater opposition; for there, not only nature will fail us, but ordinary grace, unless there is a stronger and a new supply. In taking up a burden that is weightier than ordinary, if there is not a greater proportion of strength than weight, the one who undertakes it will lie under the burden; so for every strong encounter there must be a new supply of strength, as in the case of Peter, who, when he was assaulted with a stronger temptation, being not upheld and shored up with a mightier hand, notwithstanding former strength, foully fell (Matt. 26:69 74). And being fallen, in our risings up again, it is Christ that must do the work, by (1) removing, or (2) weakening, or (3) suspending opposite hindrances; and (4) by advancing the power of his grace in us, to a further degree than we had before we fell. Therefore when we have fallen, and by falls have been bruised, let us go to Christ immediately to bind us up again.

WE MUST NOT LOOK TO OURSELVES

Let us know, therefore, that it is dangerous to look for that from ourselves which we must have from Christ. Since the fall, all our strength lies in him, as Samson's in his hair (Judg. 16:17). We are but subordinate agents, moving as we are moved, and working as we are first wrought upon, free in so far as we are freed, no wiser nor stronger than he makes us to be for the present in anything we undertake. It is his Spirit who actuates and enlivens, and applies that knowledge and strength we have, or else it fails and lies useless in us. We work when we work from a present strength; therefore dependent spirits are the wisest and the ablest. Nothing is stronger than humility, which goes out of itself, or weaker than pride, which rests on its own foundation. Frustra nititur qui non innititur (He strives in vain who is not dependent). And this should be particularly observed because naturally we aspire to a kind of divinity, in setting about actions in the strength of our own abilities; whereas Christ says, `Without me ye', the apostles, who were in a state of grace, `can do nothing' (John 15:5). He does not say, you can do a little, but nothing. Of ourselves, how easily are we overcome! How weak we are to resist! We are as reeds shaken with every wind. We shake at the very noise and thought of poverty, disgrace or losses. We give in immediately. We have no power over our eyes, tongues, thoughts or affections, but let sin pass in and out. How soon we are overcome by evil, whereas we should overcome evil with good. How many good purposes stick in the birth, and have no strength to come forth all which shows that we are nothing without the Spirit of Christ. We see how weak the apostles themselves were, till they were endued with strength from above. Peter was blasted with the speech of a damsel (Matt. 20:69), but after the Spirit of Christ fell upon them, the more they suffered, the more they were encouraged to suffer. Their comforts grew with their troubles. Therefore in all, especially difficult encounters, let us lift up our hearts to Christ, who has Spirit enough for us all, in all our exigencies, and say with good Jehoshaphat, `We have no might . . . neither know we what to do: but our eyes are upon thee' (2 Chron. 20:12); the battle we fight is thine, and the strength whereby we fight must be thine. If thou goest not out with us, we are sure to be foiled. Satan knows that nothing can prevail against Christ, or those that rely upon his power. Therefore his study is how to keep us in ourselves, and in the creature. But we must carry this always in our minds, that that which is begun in self confidence ends in shame.

CHRIST MAKES US FEEL OUR DEPENDENCE

The manner of Christ's bringing forth judgment to victory is by letting us see a necessity of dependence on him. Hence proceed those spiritual desertions in which he often leaves us to ourselves, in regard to both grace and comfort, that we may know the spring head of these to be outside ourselves. Hence it is that in the mount, that is, in extremities, God is most seen (Gen. 22:14). Hence it is that we are saved by the grace of faith which carries us out of ourselves to rely upon another; and faith works best alone, when it has least outward support. Hence it is that we often fail in lesser conflicts and stand firm in greater, because in the lesser we rest more in ourselves, in the greater we fly to the rock of our salvation, which is higher than we (Psa. 61:2). Hence also it is that we are stronger after defeats, because hidden corruption, undiscerned before, is now discovered, and thence we are brought to make use of mercy pardoning and power supporting.

One main reason for this dispensation is that we should know it is Christ that gives both the will and the deed, and that as a voluntary work according to his own good pleasure. And therefore we should work out our salvation in a jealous fear and trembling (Phil. 2:12), lest by irreverent and presumptuous conduct we give him cause to suspend his gracious influence and leave us to the darkness of our own hearts.

THE TRIUMPH OF GRACE

Those that are under Christ's government have the spirit of revelation, whereby they see and feel a divine power sweetly and strongly enabling them to preserve faith when they feel the contrary, and hope in a state which is hopeless, and love to God under signs of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements which draw a contrary way. They feel a power preserving patience, nay joy, in the midst of causes of mourning, inward peace in the midst of assaults. Whence is it that, when assaulted with temptation and compassed with troubles, we have stood firm, but from a secret strength upholding us? To make so little grace so victorious over so great a mass of corruption, this requires a spirit more than human. This is like preserving fire in the sea, and a part of heaven even, as it were, in hell. Here we know where to obtain this power, and to whom to return the praise of it. And it is our happiness that it is so safely hid in Christ for His, in one so near to God and us. Since the fall, God will not trust us with our own salvation, but it is both purchased and kept by Christ for us, and we for it through faith, wrought by the power of God, which we lay hold of. This power is gloriously set forth by Paul: it is (1) a great power; (2) an exceeding power; (3) a working and a mighty power; (4) such a power as was wrought in raising Christ from the dead (Eph. 1:19 20).That grace which is but a persuasive offer and in our power to receive or refuse is not the grace which brings us to heaven. But God's people feel a powerful work of the Spirit, not only revealing to us our misery and deliverance through Christ, but emptying us of ourselves, as being redeemed from ourselves, and infusing new life into us, and afterwards strengthening us and quickening us when we droop and hang the wing, never leaving us till the conquest is perfect.

16 . Through Conflict to Victory

The text also implies that the prevailing of Christ's government will not be without fighting. There can be no victory where there is no combat. In Isaiah it is said, `He shall bring forth judgment unto truth' (Isa. 42:3). In Matthew it is said that he shall `send forth judgment unto victory' (Matt. 12:20). The word `send forth' has a stronger sense in the original: to send forth with force; showing that, where his government is in truth, it will be opposed, until he gets the upper hand. Nothing is so opposed as Christ and his government are, both within us and outside us; and within us most in our conversion. Though corruption does not prevail so far as to make void the powerful work of grace, yet there is not only a possibility of opposing, but a proneness to oppose, and not only a proneness, but an actual withstanding of the working of Christ's Spirit, and that in every action. Yet there is no prevailing resistance so far as to make void the work of grace, but corruption in the issue yields to grace.

It takes much trouble to bring Christ into the heart, and to set up a tribunal for him to judge there. There is an army of lusts in mutiny against him. The utmost strength of most men's endeavors and abilities is directed to keeping Christ from ruling in the soul. The flesh still labors to maintain its own government, and therefore it cries down the credit of whatever crosses it, such as God's blessed ordinances, and highly prizes anything, though never so dead and empty, if it allows the liberty of the flesh.

WHY CHRIST'S GOVERNMENT IS OPPOSED

And no marvel if the spiritual government of Christ is so opposed:

First, because it is government, and that limits the course of the will and casts a bridle on its wanderings. Everything natural resists what opposes it; so the corrupt will labors to bear down all laws, and counts it a noble thing not to be awed, and an argument of a low spirit to fear any, even God himself, until unavoidable danger seizes on men. Then those that feared least when out of danger fear most in danger, as we see in the case of Belshazzar (Dan. 5:6).

Secondly, it is spiritual government, and therefore the flesh will endure it even less. Christ's government brings the very thoughts and desires, which are the most immediate and free issue of the soul, into obedience. Though a man were of such controlled behavior that his whole life were free from outward offences, yet in Christ's eyes to be carnally or worldly minded is death (Rom. 8:6). He looks on a worldly mind with a greater detestation than any one particular offence.

One may say, `But Christ's Spirit is in those who are in some degree earthly minded.' True, but not as an allower and maintainer, but as an opposer, subduer, and in the end as a conqueror. Carnal men would like to bring Christ and the flesh together, and could be content, with some reservation, to submit to Christ. But Christ will be no underling to any base affection, and therefore, where there is allowance of ourselves in any sinful lust, it is a sign the keys were never given up to Christ to rule us.

Thirdly, this judgment is opposed, because it is judgment, and men do not like to be judged and censured. Now Christ, in his truth, arraigns them, gives sentence against them, and binds them over to the latter judgment of the great day, and therefore they take upon them to judge that truth which must judge them. But truth will be too strong for them. Man has a day now, which Paul calls `man's day' (1 Cor. 4:3 [margin]), in which he gets on his bench and usurps a judgment over Christ and his ways; but God has a day in which he will set everything straight, and his judgment shall stand. And the saints shall have their time, when they shall sit in judgment on those that judge them now (1 Cor. 6:2). In the meantime, Christ will rule in the midst of his enemies (Psa. 110:2), even in the midst of our hearts.

WE MUST EXPECT OPPOSITION

It is therefore no sign of a good condition to find all quiet, with no opposition; for can we think that corruption, which is the older element in us, and Satan, the strong man who has many holds over us, will yield possession quietly? No, there is not so much as a thought of goodness discovered by him, but he joins with corruption to kill it in the birth. And as Pharaoh's cruelty was especially against the male children, so Satan's malice is especially against the most religious and manly resolutions.

This, then, we are always to expect, that wherever Christ comes there will be opposition. When Christ was born, all Jerusalem was troubled; so when Christ is born in any man, the soul is in an uproar, and all because the heart is unwilling to yield up itself to Christ to rule it.

Wherever Christ comes he brings division, not only between man and himself, but between man and man, and between church and church; of which disturbance Christ is no more the cause than medicine is of trouble in a diseased body. Harmful agents are the real cause, for the purpose of medicine is to bring health. But Christ thinks it fit that the thoughts of men's hearts should be revealed, and he is set for the fall as well as the rising of many in Israel (Luke 2:34).

Thus the desperate madness of men is laid open, that they would rather be under the guidance of their own lusts, and in consequence of Satan himself, to their endless destruction, than put their feet into Christ's fetters and their necks under his yoke; though, indeed, Christ's service is the only true liberty. His yoke is an easy yoke, his burden but as the burden of wings to a bird which make her fly the higher. Satan's government is rather a bondage than a government, to which Christ gives up those that shake off his own, for then he gives Satan and his agents power over them. Since they will not `receive the love of the truth' (2 Thess. 2:10), take him, Jesuit, take him, Satan, blind him and bind him and lead him to perdition. Those that take the most liberty to sin are the greatest slaves, because the most voluntary slaves. The will is either the best or the worst part in anything. The further men go on in a willful course, the deeper they sink in rebellion; and the more they oppose Christ, doing what they will, the more they shall one day suffer what they would not. In the meantime, they are prisoners in their own souls, bound over in their consciences to the judgment after death of him whose judgment they would not accept in their lives. And is it not just that they should find him a severe judge to condemn them when they would not have him as a mild judge to rule them?

OUR VICTORY IN CHRIST IS CERTAIN

In conclusion and as a general application to ourselves of all that has been said, we see the conflicting, but yet sure and hopeful, state of God's people. The victory lies not with us, but with Christ, who has taken on him both to conquer for us and to conquer in us. The victory lies neither in our own strength to get it, nor in our enemies' strength to defeat it. If it lay with us, we might justly fear. But Christ will maintain his own government in us and take our part against our corruptions. They are his enemies as well as ours. Let us therefore be `strong in the Lord, and in the power of his might' (Eph. 6:10). Let us not look so much at who our enemies are as at who our judge and captain is, nor at what they threaten, but at what he promises. We have more for us than against us. What coward would not fight when he is sure of victory? None is here overcome but he that will not fight. Therefore, when any base fainting seizes on us, let us lay the blame where it ought to be laid.

Discouragement rising from unbelief and the ill report brought upon the good land by the spies moved God to swear in his wrath that they should not enter into his rest. Let us take heed that a spirit of faint heartedness, rising from the seeming difficulty and disgrace involved in God's good ways, does not provoke God to keep us out of heaven. We see here what we may look for from heaven. O beloved, it is a comfortable thing to conceive of Christ aright, to know what love, mercy and strength we have laid up for us in the breast of Christ. A good opinion of the physician, we say, is half the cure. Let us make use of this mercy and power of his every day in our daily combats: `Lord Jesus, thou hast promised not to quench the smoking flax, nor to break the bruised reed. Cherish thy grace in me; leave me not to myself; the glory shall be thine.' Let us not allow Satan to transform Christ to us, to make him other than he is to those that are his. Christ will not leave us till he has made us like himself, all glorious within and without, and presented us blameless before his Father (Jude 24).

What a comfort this is in our conflicts with our unruly hearts, that it shall not always be thus! Let us strive a little while, and we shall be happy for ever. Let us think when we are troubled with our sins that Christ has this in charge from his Father, that he shall not `quench the smoking flax' until he has subdued all. This puts a shield into our hands to beat back `all the fiery darts of the wicked' (Eph. 6:16). Satan will object, `You are a great sinner.' We may answer, `Christ is a strong Saviour.' But he will object, `You have no faith, no love.' `Yes, a spark of faith and love.' `But Christ will not regard that.' `Yes, he will not quench the smoking flax: `But this is so little and weak that it will vanish and come to naught."  Nay, but Christ will cherish it, until he has brought judgment to victory.' And this much we have already for our comfort, that, even when we first believed, we overcame God himself, as it were, by believing the pardon of all our sins, notwithstanding the guilt of our own consciences and his absolute justice. Now, having been prevailers with God, what shall stand against us if we can learn to make use of our faith?

Oh, what a confusion is this to Satan, that he should labour to blow out a poor spark and yet should not be able to quench it; that a grain of mustard seed should be stronger than the gates of hell; that it should be able to remove mountains of oppositions and temptations cast up by Satan and our rebellious hearts between God and us. Abimelech could not endure that it should be said, `A woman slew him' (Judg. 9:54); and it must needs be a torment to Satan that a weak child, a woman, a decrepit old man should, by a spirit of faith, put him to flight.

TREASURE THE LEAST DEGREE OF GRACE

Since there is such comfort where there is a little truth of grace, that it will be so victorious, let us often try what God has wrought in us, search our good as well as our ill, and be thankful to God for the least measure of grace, more than for any outward thing. It will be of more use and comfort than all this world which passes away and comes to nothing. Yea, let us be thankful for that promised and assured victory which we may rely on without presumption, as Paul does: `But thanks be to God, which giveth us the victory through our Lord Jesus Christ' (1 Cor. 15:57). See a flame in a spark, a tree in a seed. See great things in little beginnings. Look not so much to the beginning as to the perfection, and so we shall be, in some degree, joyful in ourselves, and thankful to Christ.

Neither must we reason from a denial of a great measure of grace to a denial of any at all in us, for faith and grace do not consist in an indivisible amount, so that he who has not such and such a measure has none at all. But, as there is a great difference between a spark and a flame, so there is a great difference between the least measure of grace and the greatest; and he who has the least measure is within the compass of God's eternal favor. Though he is not a shining light, yet he is a smoking wick, which Christ's tender care will not allow him to quench.

ENCOURAGEMENT TO COME TO CHRIST

And let all that has been spoken allure those that are not yet in a state of grace to come under Christ's sweet and victorious government, for, though we shall have much opposition, yet, if we strive, he will help us. If we fail, he will cherish us. If we are guided by him, we shall overcome. If we overcome, we are sure to be crowned. As for the present state of the church, we see now how forlorn it is, yet let us comfort ourselves that Christ's cause shall prevail. Christ will rule, till his enemies become his footstool (Psa. 110:1), not only to trample upon, but to help him up to mount higher in glory. Babylon shall fall, `for strong is the Lord God who judgeth her' (Rev. 18:8). Christ's judgment, not only in his children, but also against his enemies, shall be victorious, for he is `King of kings and Lord of lords' (Rev. 19:16). God will not always suffer antichrist and his supporters to revel and swagger in the church as they do.

CHRIST IS THE HOPE OF THE CHURCH

If we look to the present state of the church of Christ, it is as Daniel in the midst of lions, as a lily amongst thorns, as a ship not only tossed but almost covered with waves. It is so low that the enemies think they have buried Christ, with respect to his gospel, in the grave, and there they think to keep him from rising. But as Christ rose in his person, so he will roll away all stones and rise again in his church. How little support has the church and cause of Christ at this day! How strong a conspiracy is against it! The spirit of antichrist is now lifted up and marches furiously. Things seem to hang on a small and invisible thread. But our comfort is that Christ lives and reigns, and stands on Mount Zion in defense of those who stand for him (Rev. 14:1); and when states and kingdoms shall dash one against another Christ will have care of his own children and cause, seeing there is nothing else in the world that he much esteems. At this very time the delivery of his church and the ruin of his enemies are in progress. We see nothing in motion till Christ has done his work, and then we shall see that the Lord reigns.

Christ and his church, when they are at the lowest, are nearest rising. His enemies, at the highest, are nearest their downfall. The Jews are not yet come in under Christ's banner; but God who has persuaded Japheth to come into the tents of Shem (Gen. 9:27) will persuade Shem to come into the tents of Japheth. The `fullness of the Gentiles' has not yet come in (Rom. 11:25), but Christ, who has the uttermost parts of the earth given to him for his possession (Psa. 2:8), will gather all the sheep his Father has given him into one fold, that there may be one sheepfold and one shepherd (John 10:16). The faithful Jews rejoiced to think of the calling of the Gentiles and why should we not rejoice to think of the calling of the Jews?

The gospel's course has hitherto been as that of the sun, from east to west, and so in God's time it may proceed yet further west. No creature can hinder the course of the sun, nor stop the influence of heaven, nor hinder the blowing of the wind, much less hinder the prevailing power of divine truth, until Christ has brought all under one head, and then he will present all to his Father: `These are those thou hast given to me; these are those that have taken me for their Lord and King, that have suffered with me. My will is that they may be where I am and reign with me: And then he will deliver up the kingdom, even to his Father, and put down all other rule, and authority, and power (1 Cor. 15:24).

FAITH WILL PREVAIL

Let us then bring our hearts to holy resolutions, and set ourselves upon that which is good, and against that which is ill, in ourselves or others, according to our callings, with this encouragement, that Christ's grace and power will go along with us. What would have become of that great work of reformation of religion in the latter spring of the gospel if men had not been armed with invincible courage to overcome all hindrances, with this faith, that the cause was Christ's, and that he would not fail to help his own cause? Luther ingenuously confessed that he often acted inconsiderately and moved by various passions. But when he acknowledged this, God did not condemn him for his errors, but, the cause being God's, and his aims being holy, to promote the truth, and being a mighty man in prayer, and strong in faith, God by him kindled that fire which all the world shall never be able to quench. According to our faith, so is our encouragement to all duties, therefore let us strengthen faith, so that it may strengthen all other graces. The very belief that faith shall be victorious is a means to make it so indeed. Believe it, therefore, that, though it is often as smoking flax, yet it shall prevail. If it prevails with God himself in trials, shall it not prevail over all other opposition? Let us wait a while, `stand still, and see the salvation of the LORD' (Exod. 14:13).

The Lord reveal himself more and more to us in the face of his Son Jesus Christ and magnify the power of his grace in cherishing those beginnings of grace in the midst of our corruptions, and sanctify the consideration of our own infirmities to humble us, and of his tender mercy to encourage us. And may he persuade us that, since he has taken us into the covenant of grace, he will not cast us off for those corruptions which, as they grieve his Spirit, so they make us vile in our own eyes. And because Satan labors to obscure the glory of his mercy and hinder our comfort by discouragements, the Lord add this to the rest of his mercies, that, since he is so gracious to those that yield to his government, we may make the right use of this grace, and not lose any portion of comfort that is laid up for us in Christ. And may he grant that the prevailing power of his Spirit in us should be an evidence of the truth of grace begun, and a pledge of final victory, at that time when he will be all in all, in all his, for all eternity. Amen.

Precious Remedies Against Satan's Devices

by Thomas Brooks (1608 - 1680)

Table of Contents

The Epistle Dedicatory

A Word to the Reader

Introduction

I. THE PROOF OF THE POINT

II. Satan's Devices to Draw the Soul to Sin

[12 devices and their remedies]

I. By presenting the bait and hiding the hook: For remedies, consider that

1) we ought to keep at the greatest distance from sin and from playing with the bait

2) sin is but a bitter sweet

3) sin will usher in the greatest and the saddest losses

4) sin is very deceitful and bewitching

II. By painting sin with virtue's colors: For remedies, consider that

1) sin is never the less vile by being so painted

2) the more sin is so painted the more dangerous it is

3) we ought to look on sin with that eye with which within a few hours we shall see it

4) sin cost the life-blood of the Lord Jesus

III. By the extenuating and lessening of sin: For remedies, consider that

1) sin which men account small brings God's great wrath on men

2) the giving way to a less sin makes way for the committing of a greater

3) it is sad to stand with God for a trifle

4) often there is most danger in the smallest sins

5) the saints have chosen to suffer greatly rather than commit the least sin

6) the soul can never stand under the guilt and weight of sin when God sets it home upon the soul

7) there is more evil in the least sin than in the greatest affliction

IV. By showing to the soul the best men's sins and by hiding from the soul their virtues, their sorrows, and their repentance: For remedies, consider that

1) the Spirit of God records not only the sins of the saints, but also their repentance

2) these saints did not make a trade of sin

3) though God does not disinherit his sinning people, He punishes them severely

4) God has two main ends in recording the falls of His saints

V. By presenting God to the soul as One made up all of mercy: For remedies, consider that

1) It is the sorest of judgments to be left to sin upon any pretense whatever

2) God is as just as He is merciful

3) sins against mercy will bring the greatest and sorest judgments on men

4) though God's general mercy is over all His works, yet His

special mercy is confined to those that are divinely qualified

5) the saints now glorified regarded God's mercy as a most powerful argument against, and not for, sin

VI. By persuading the soul that repentance is easy and that therefore the soul need not scruple about sinning: For remedies, consider that

1) repentance is a difficult work above our own power

2) repentance changes and converts the whole man from sin to God

3) repentance is a continued act

4) if repentance were easy, the lack of it would not strike millions with terror and drive them to hell

5) to repent of sin is as great a mark of grace as not to sin

6) Satan now suggests that repentance is easy, but shortly he will drive his dupes to despair by presenting it as the hardest work in the world

VII. By making the soul bold to venture upon the occasions of sin: For remedies, consider that

1) certain scriptures expressly command us to avoid occasions of sin and the least appearance of evil

2) there is no conquest over sin unless the soul turns from the occasions of sin

3) saints now glorified have turned from the occasions of sin as from hell itself

4) to avoid the occasions of sin is an evidence of grace

VIII. By representing to the soul the outward mercies enjoyed by men walking in sin, and their freedom from outward miseries: For remedies, consider that

1) we cannot judge of how the heart of God stands towards a man by the acts of His providence

2) nothing provokes God's wrath so much as men's abuse of His goodness and mercy

3) there is no greater curse or affliction in this life than not to be in misery or affliction

4) the wants of evil men are far greater than their outward blessings

5) outward things are not as they seem, nor as they are esteemed

6) God has ends and designs in giving evil men outward mercies and present rest from sorrows and sufferings that cause saints to sigh

7) God often plagues and punishes those whom others think He most spares and loves

8) God will call evil men to a strict account for all the outward good that they have enjoyed

IX. By presenting to the soul the crosses, losses, sorrows and sufferings that daily attend those who walk in the ways of holiness: For remedies, consider that

1) all afflictions suffered by Christians turn to their profit

2) all such afflictions only reach their worst, not their best, part

3) all such afflictions are short and momentary

4) all such afflictions proceed from God's dearest love

5) it is our duty and glory to measure afflictions not by the smart but by the end

6) God's design in saints' afflictions is to try, not to ruin, their souls

7) the afflictions, wrath and misery consequent upon wickedness are far worse than those linked with holiness

X. By causing saints to compare themselves and their ways with those reputed to be worse than themselves: For remedies, consider that

1) to be quick-sighted abroad and blind at home proves a man a hypocrite

2) it is far better to compare our internal and external actions with the Word than to compare ourselves with others worse than ourselves

3) though our sins may not appear as great as those of others, yet without repentance responding to mercy, we shall be as certainly damned as others

XI. By polluting the souls and judgments of men with dangerous errors that lead to looseness and wickedness: For remedies, consider that

1) an erroneous vain mind is as odious to God as a wicked life

2) it is needful to receive the truth affectionately and plenteously

3) error makes its owner suffer loss

4) it is needful to hate and reject all doctrines that are contrary to godliness, that lead to self-righteousness, and that make good works co-partners with Christ

5) it is needful to hold fast the truth

6) it is needful to keep humble

7) errors have been productive of great evils

XII. By leading men to choose wicked company: For remedies, consider that

1) there are express commands of God to shun such company

2) wicked company is infectious and dangerous

3) it is needful to look upon the wicked in such terms as Scripture describes them

4) the company of wicked men was once a grief and burden also to saints now glorified

III. SATAN'S DEVICES TO KEEP SOULS FROM HOLY DUTIES, TO HINDER SOULS IN HOLY SERVICES, TO KEEP THEM OFF FROM RELIGIOUS PERFORMANCES

[8 devices and their remedies]

I. By presenting the world in such a garb as to ensnare the soul: For remedies, consider that

1) all things here below are impotent and weak

2) they are also full of vanity

3) all things under the sun are uncertain and mutable

4) the great things of the world are hurtful to men owing to the corruption of their hearts

5) all the felicity of this world is mixed

6) it is needful to get better acquainted with, and assurance of, more blessed and glorious things

7) true happiness and satisfaction does not arise from worldly good

8) the value and dignity of the soul is to be a subject of contemplation

II By presenting to the soul the dangers, losses and sufferings that accompany the performance of certain religious duties: For remedies, consider that

1) all such troubles cannot harm the true Christian

2) saints now glorified encountered such dangers, but persevered to the end

3) all such dangers are but for a moment, whereas the neglect of the service of God lays the Christian open to spiritual and eternal dangers

4) God knows how to deliver from troubles by troubles, from dangers by dangers

5) In the service of God, despite troubles and afflictions, the gains outweigh the losses

III. By presenting to the soul the difficulty of performing religious duties: For remedies, consider that

1) it is better to regard the necessity of the duty than the difficulty of it

2) the Lord Jesus will reveal Himself to the obedient soul and thus make the service easy

3) the Lord Jesus has Himself engaged in hard service and in suffering for your temporal and eternal good

4) religious duties are only difficult to the worse, not to the more noble part of a saint

5) a glorious recompense awaits saints who serve the Lord in the face of difficulties and discouragements

IV. By causing saints to draw false inferences from the blessed and glorious things that Christ has done: For remedies, consider that

1) it is as needful to dwell as much upon scriptures that state Christian duty as upon those that speak of the glorious things that Christ has done for us

2) the glorious things that Christ has done and is now doing for us should be our strongest motives and encouragements for the performance of our duties

3) other precious souls who have rested on Christ's work

have been very active and lively in religious duties

4) those who do not walk in God's ways cannot have such evidence of their righteousness before God as can those who rejoice in the service of the Lord

5) duties are to be esteemed not by their acts but by their ends

V. By presenting to view the fewness and poverty of those who hold to religious practices: For remedies, consider that

1) though saints are outwardly poor, they are inwardly rich

2) in all ages God has had some that have been rich, wise and honorable

3) spiritual riches infinitely transcend temporal riches, and satisfy the poorest saints

4) saints now appear to be 'a little flock', but they belong to a company that cannot be numbered

5) it is but as a day before these despised saints will shine brighter than the sun

6) the time will come even in this life when God will take away the reproach and contempt of His people, and make those the 'head' who have been the 'tail'

VI. By showing saints that the majority of men make light of God's ways and walk in the ways of their own hearts: For remedies, consider that

1) certain scriptures warn against following the sinful examples of men

2) those who sin with the multitude will suffer with the multitude

3) the soul of a man is of more worth than heaven and earth

VII. By casting in vain thoughts while the soul is seeking God or waiting on God: For remedies, consider that

1) the God with whom we have to do is great, holy, majestic and glorious

2) despite wandering thoughts it is needful to be resolute in religious service

3) vain and trifling thoughts that Satan casts into our souls are not sins if they are abhorred, resisted and disclaimed

4) watching against, resisting and lamenting sinful thoughts evidences grace and the sincerity of our hearts

5) we must labor to be filled with the fullness of God and enriched with all spiritual blessings

6) we must labor to keep up holy and spiritual affections

7) we must labor to avoid multiplicity of worldly business

VIII. By tempting Christians to rest in their performances: For remedies, consider that

1) our choicest services have their imperfection and weaknesses

2) our choicest services are unable to minister comfort and aid in days of trouble

3) good works, if rested upon, will as certainly destroy us as the greatest sins that we commit

4) God has met our need of a resting place in Christ Himself

IV. SATAN'S DEVICES TO KEEP SAINTS IN A SAD, DOUBTING, QUESTIONING AND UNCOMFORTABLE CONDITION

[8 devices and their remedies]

I. By causing saints to remember their sins more than their Savior, yes, even to forget and neglect their Savior: For remedies, consider that

1) though Jesus Christ has not freed believers from sin's presence, He has freed them from its damnatory power

2) though Jesus Christ has not freed believers from the vexing and molesting power of sin, He has freed them from the reign and dominion of sin

3) it is needful to keep one eye on the promise of remission of sin, and the other eye on the inward operations of sin

4) believers' sins have been charged to the account of Christ as debts which He has fully satisfied

5) the Lord has good reasons for allowing His people to be troubled with sinful corruption

6) believers must repent of their being discouraged by their sins

II. By causing saints to make false definitions of their graces: For remedies, consider that

1) there may be true faith, even great faith, where there is no assurance

2) the Scriptures define faith other than Satan tempts the saints to define it

3) there may be true faith where there is much doubting

4) assurance is an effect of faith, not faith itself

III. By causing saints to make false inferences from the cross actings of Providence: For remedies, consider that

1) many things, though contrary to our desires, are not contrary to our good

2) God's hand may be against a man when His love and His heart are set upon him

3) Cross providences are sent by God to work some noble good for saints

4) all the strange and deep providences that believers meet with further them in their way to heaven

IV. By suggesting to saints that their graces are not true, but counterfeit: For remedies, consider that

1) grace may mean either the good will and favor of God, or the gifts of grace

2) there are differences between renewing grace and restraining grace, between sanctifying and temporary grace (to particulars given)

V. By suggesting to saints that the conflict that is in them is found also in hypocrites and profane souls: For remedies, consider that

1) the whole frame of a believer's soul is against sin

2) a saint conflicts against sin universally, the least sin as well as the greatest

3) the conflict in a saint is maintained for several reasons

4) the saint's conflict is constant

5) the saint's conflict is within the same faculties

6) the saint's conflict is blessed, successful and prevailing

VI. By suggesting to the saint who has lost joy and comfort that his state is not good: For remedies, consider that

1) the loss of comfort is a separable adjunct from grace

2) the precious things still enjoyed are far better than the joys and comforts lost

3) the glorified saints were once in the same condition

4) the causes of joy and comfort are not always the same

5) God will restore the comforts of His people

VII. By reminding the saint of his frequent relapses into sin formerly repented of and prayed against: For remedies, consider that

1) many scriptures show that such relapses have troubled saints

2) God nowhere promises that such relapses will not happen

3) the most renowned of glorified saints have, on earth, experienced such relapses

4) relapses into enormities must be distinguished from relapses into infirmities

5) involuntary and voluntary relapses must be distinguished

6) no experience of the soul, however deep or high, can in itself secure the soul against relapses

VIII. By persuading saints that their state is not good nor their graces sound: For remedies, consider that

1) the best of Christians have been most tempted by Satan 2) all the saints' temptations are sanctified to them by a hand of love

3) temptations cannot harm the saints as long as they are resisted by them

V. SATAN'S DEVICES TO DESTROY AND ENSNARE ALL SORTS AND RANKS OF MEN IN THE WORLD

[5 devices and their remedies]

I. DEVICES AGAINST THE GREAT AND HONORABLE OF THE EARTH

1. By causing them to seek greatness, position, riches and security: For remedies, consider that

1) self-seeking sets men upon sins against the law, the Gospel, and Nature itself

2) self-seeking exceedingly abases a man

3) the Word pronounces curses and woes against self-seekers

4) self-seekers are self-losers and self-destroyers

5) saints have denied self and set public good above personal advantage

6) self hinders the sight of divine things: hence prophets and apostles, when seeing visions, were carried out of themselves

II. By causing them to act against the people of the Most High: For remedies, consider that

1) all who have acted against the saints have been ruined by the God of saints

2) the Scriptures show that God gives victory to His people against their enemies

3) to fight against the people of God is to fight against God Himself

4) men of the world owe their preservation from instant ruin, under God, to the saints

II. DEVICE AGAINST THE LEARNED AND THE WISE

By moving them to pride themselves on their parts and abilities, and to despise men of greater grace but inferior abilities: For remedies, consider that

1) men have nothing but what they have received, gifts as well as saving grace coming alike from Christ

2) men's trusting to their parts and abilities has been their utter ruin

3) you do not transcend others more in parts and abilities than they do you in grace and holiness

4) men who pride themselves on their gifts and set themselves against the saints will find that God blasts and withers their gifts

III. DEVICE AGAINST THE SAINTS

By dividing them and causing them to 'bite and devour one another.' For remedies, consider that

1) it is better to dwell on the saints' graces rather than on their weaknesses and infirmities

2) love and union best promote safety and security

3) God commands and requires the saints to love one another

4) it is better to eye the things in which saints agree rather than those things wherein they differ

5) God is the God of peace, Christ the Prince of peace, and the Spirit the Spirit of peace

6) it is needful for the saints to make more care and conscience of maintaining their peace with God

7) it is needful to dwell much upon the relationship and union of the people of God

8) discord is productive of miseries

9) it is good and honorable to be the first in seeking peace and reconcilement

10) saints should agree well together, making the Word the only touchstone and judge of their words and actions

11) saints should be much in self-judging

12) saints should labor to be clothed with humility

IV. DEVICE AGAINST POOR AND IGNORANT SOULS

By causing them to affect ignorance and to neglect and despise the means of knowledge: For remedies, consider that

1) an ignorant heart is an evil heart

2) ignorance is the deformity of the soul

3) ignorance makes men objects of God's hatred and wrath

4) ignorance is a sin that leads to all sins

APPENDIX

I. FIVE MORE OF SATAN'S DEVICES

1. By suggesting to men the greatness and vileness of their sins [Eight Remedies]

2. By suggesting to sinners their unworthiness [Four Remedies]

3. By suggesting to sinners their want of certain preparations and qualifications [Three Remedies]

4. By suggesting to sinners that Christ Is unwilling to save them [Six Remedies]

5. By causing sinners to give more attention to the secret decrees and counsels of God than to their own duty [Two Remedies]

II. SEVEN CHARACTERS OF FALSE TEACHERS

III. SIX PROPOSITIONS CONCERNING SATAN AND HIS DEVICES

[Five reasons of the point added]

IV. CONCLUSION: TEN SPECIAL HELPS AND RULES AGAINST SATAN'S DEVICES

"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13

THE EPISTLE DEDICATORY

"Lest Satan should get an advantage of us--for we are not ignorant of his devices." 2 Corinthians 2:11

To his most dear and precious ones, the sons and daughters of the Most High God, over whom the Holy Spirit has made him a Watchman.

Beloved in our dearest Lord,

Christ, the Scripture, your own hearts, and Satan's devices, are the four prime things that should be first and most studied and searched. If any cast off the study of these, they cannot be safe here, nor happy hereafter. It is my work as a Christian, but much more as I am a Watchman, to do my best to discover the fullness of Christ, the emptiness of the creature, and the snares of the great deceiver; which I have endeavored to do in the following discourse, according to that measure of grace which I have received from the Lord. God once accepted a handful of meal for a sacrifice (Lev. 2:2; 5:12), and a small quantity of goat's hair for an oblation; and I know that you have not so "learned the Father," as to despise "the day of small things" (Zech. 4:10).

Beloved, Satan being fallen from light to darkness, from felicity to misery, from heaven to hell, from an angel to a devil, is so full of malice and envy that he will leave no means unattempted, whereby he may make all others eternally miserable with himself; he being shut out of heaven, and shut up "under the chains of darkness until the judgment of the great day" (Jude 6), makes use of all his power and skill to bring all the sons of men into the same condition and condemnation with himself. Satan has cast such sinful seed into our souls, that now he can no sooner tempt, but we are ready to assent; he can no sooner have a plot upon us, but he makes a conquest of us. If he does but show men a little of the beauty and finery of the world, how ready are they to fall down and worship him! Whatever sin the heart of man is most prone to, that the devil will help forward.

If David is proud of his people, Satan will provoke him to number them, that he may be yet prouder (2 Sam. 24). If Peter is slavishly fearful, Satan will put him upon rebuking and denying of Christ, to save his own skin (Matt. 16:22; 26:69-75). If Ahab's prophets are given to flatter, the devil will immediately become a lying spirit in the mouths of four hundred of them, and they shall flatter Ahab to his ruin (2 Kings 22). If Judas will be a traitor, Satan will quickly enter into his heart, and make him sell his master for money, which some heathen would never have done (John 13:2). If Ananias will lie for advantage, Satan will fill his heart that he may lie, with a witness, to the Holy Spirit (Acts 5:3). Satan loves to sail with the wind, and to suit men's temptations to their conditions and inclinations. If they be in prosperity, he will tempt them to deny God (Proverbs 30:9); if they be in adversity, he will tempt them to distrust God; if their knowledge be weak, he will tempt them to have low thoughts of God; if their conscience be tender, he will tempt to scrupulosity; if large, to carnal security; if bold-spirited, he will tempt to presumption; if timorous, to desperation; if flexible, to inconstancy; if stiff, to impenitency.

From the power, malice and skill of Satan--proceeds all the soul-killing plots, devices, stratagems and machinations, which are in the world. Several devices he has to draw souls to sin, and several plots he has to keep souls from all holy and heavenly services, and several stratagems he has to keep souls in a mourning, staggering, doubting and questioning condition.

He has several devices to destroy the great and honorable, the wise and learned, the blind and ignorant, the rich and the poor, the real and the nominal Christians.

At one time, he will restrain from tempting, that we may think ourselves secure, and neglect our watch. At another time he will seem to flee, that he may make us proud of the victory. At one time he will fix men's eyes on others' sins than their own, that he may puff them up. At another time he may fix their eyes more on others' graces than their own, that he may discourage them. A man may as well count the stars, and number the sands of the sea, as reckon up all the Devices of Satan; yet those which are most considerable, and by which he does most mischief to the precious souls of men, are in the following treatise discovered, and the Remedies against them prescribed.

Beloved, I think it necessary to give you and the world a faithful account of the reasons moving me to appear in print, in these days, wherein we may say, there was never more writing and yet never less practicing, and they are these that follow:

Reason 1. Because Satan has a greater influence upon men, and higher advantages over them than they think he has--and the knowledge of his high advantage is the highway to disappoint him, and to render the soul strong in resisting, and happy in conquering.

Reason 2. Your importunity, and the importunity of many other "precious sons of Zion" (Lam. 4:2), has after much striving with God, my own heart, and others, made a conquest of me, and forced me to do that at last, which at first was not a little contrary to my inclination and resolution.

Reason 3. The strange opposition that I met with from Satan, in the study of this following discourse, has put an edge upon my spirit, knowing that Satan strives mightily to keep those things from seeing the light, that tend eminently to shake and break his kingdom of darkness, and to lift up the kingdom and glory of the Lord Jesus Christ, in the souls and lives of the men.

Reason 4. Its exceeding usefulness to all sorts, ranks and conditions of men in the world. Here you have salve for every sore, and a plaster for every wound, and a remedy against every disease, especially against those that tend most to the undoing of souls, and the ruin of the State.

Reason 5. I know not of any one or other that have written of this subject; all that ever I have seen have only touched upon this theme, which has been no small provocation to me, to attempt to do something this way, that others, that have better heads and hearts, may be the more stirred to improve their talents in a further discovery of Satan's Devices, and in making known of such choice Remedies, as may enable the souls of men to triumph over all his plots and stratagems.

Reason 6. I have many precious friends in several countries, who are desirous that my pen may reach them, now that my voice cannot. I have formerly been, by the help of the mighty God of Jacob, a weak instrument of good to them, and cannot but hope and believe that the Lord will also bless these labors to them; they being, in part, the fruit of their desires and prayers.

Reason 7. Lastly, Not knowing how soon my hour-glass may be out, and how soon I may be cut off by a hand of death from all opportunities of doing further service for Christ or your souls in this world, I was willing to sow a little handful of spiritual seed among you; that so, when I put off this earthly tabernacle, my love to you, and that dear remembrance of you, which I have in my soul, may strongly engage your minds and spirits to make this book your companion, and under all external or internal changes, to make use of this heavenly salve, which I hope will, by the blessing of the Lord, be as effectual for the healing of all your wounds, as their looking up to the bronze serpent was effectual to heal theirs--who were bit and stung with fiery serpents. I shall leave this book with you as a legacy of my dearest love, desiring the Lord to make it a far greater and sweeter legacy than all those carnal legacies that are left by the high and mighty ones of the earth to their nearest and dearest relations.

Beloved, I would not have affection carry my pen too much beyond my intention. Therefore, only give me leave to signify my desires for you, and my desires to you, and I shall draw to a close,

My desires for you are, "that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge--that you may be filled to the measure of all the fullness of God." (Eph. 3:16-19) "And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light." (Col. 1:10-12) "That you do no evil." (2 Cor. 13:7); "That your love may abound yet more and more in knowledge, and in all judgment." "That you may approve things that are excellent, that you may be sincere, and without offence until the day of Christ." (Phil. 1:27, 4:1) That "our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power." "That the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ." (2 Thess. 1:11, 12) And that you may be eminent in sanctity, sanctity being Zion's glory (Psalm 93:5); that your hearts may be kept upright, your judgments sound, and your lives unblamable. That as you are now "my joy", so in the day of Christ you may be "my crown"; that I may see my labors in your lives; that your lives may not be earthly, when the things you hear are heavenly; but that it may be "as becomes the gospel" (Phil. 1:9, 10).

That as the fish which live in the salt sea yet are fresh, so you, though you live in an ungodly world, may yet be godly and loving; that you may, like the bee, suck honey out of every flower; that you may shine in a sea of troubles, as the pearl shines in the sky, though it grows in the sea; that in all your trials you may shine like the stone in Thracia, which neither burns in the fire nor sinks in the water; that you may be like the heavens, excellent in substance and beautiful in appearance; that so you may meet me with joy in that day wherein Christ shall say to his Father, "Lo, here am I, and the children that you have given me" (Is. 8:18).

My desires to you are--That you would make it your business to study Christ, his Word, your own hearts, Satan's plots, and eternity--more than ever. That you would endeavor more to be inwardly sincere than outwardly glorious; to live, than to have a mere name to live. That you would labor with all your might to be thankful under mercies, and faithful in your places, and humble under divine appearances, and fruitful under precious ordinances. That as your means and mercies are greater than others--so your account before God may not prove a worse than others. That you would pray for me, who am not worthy to be named among the saints, that I may be a precious instrument in the hand of Christ to bring in many souls unto him, and to build up those who are brought in, in their most holy faith; and "that utterance may be given to me, that I may make known all the will of God" (Eph. 6:19); that I may be sincere, faithful, frequent, fervent and constant in the work of the Lord, and that my labor be not in vain in the Lord; that my labors may be accepted in the Lord and his saints, and I may daily see the travail of my soul.

But, above all, pray for me--that I may more and more find the power and sweet of those things upon my own heart, that I give out to you and others; that my soul may be so visited with strength from on high, that I may live up fully and constantly to those truths that I hold forth to the world; and that I may be both in life and doctrine "a burning and a shining light," that so, when the Lord Jesus shall appear, "I may receive a crown of glory which he shall give to me in that day, and not only to me, but to all who love his appearing." (John 5:35 and 2 Tim. 1:8).

For a close, remember this, that your life is short, your duties many, your assistance great, and your reward sure; therefore faint not, hold on and hold up, in ways of well-doing, and heaven shall make amends for all!

I shall now take leave of you, when my heart has by my hand subscribed, that I am, your loving pastor under Christ, according to all pastoral affections and engagements in our dearest Lord,

Thomas Brooks

A WORD TO THE READER

Dear Friend!

Solomon bids us buy the truth (Proverbs 23:23), but does not tell us what it must cost, because we must get it though it be ever so dear. We must love truth both shining and scorching. Every parcel of truth is precious as the filings of gold; we must either live with it, or die for it, As Ruth said to Naomi, "Where you go I will go, and where you lodge I will lodge, and nothing but death shall part you and me" (Ruth 1:16, 17); so must gracious spirits say, Where truth goes I will go, and where truth lodges I will lodge, and nothing but death shall part me and truth. A man may lawfully sell his house, land and jewels—but truth is a jewel that exceeds all price, and must not be sold; it is our heritage: "Your testimonies have I taken as an heritage forever" (Psalm 119:111). It is a legacy that our forefathers have bought with their blood, which should make us willing to lay down anything, and to lay out anything, that we may, with the wise merchant in the Gospel (Matt. 13:45), purchase this precious pearl, which is more worth than heaven and earth, and which will make a man live happily, die comfortably, and reign eternally!

And now, if you please, read the work, and receive this counsel from me.

First, You must know that every man cannot be excellent, yet every man may be useful. An iron key may unlock the door with a golden treasure behind it; yes, iron can do some things that gold cannot.

Secondly, Remember, it is not hasty reading—but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee's touching of the flower, which gathers honey—but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most—but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.

Thirdly, Know that it is not the knowing, nor the talking, nor the reading man—but the doing man, that at last will be found the happiest man. "If you know these things, blessed and happy are you if you DO them." "Not everyone that says, Lord, Lord, shall enter into the kingdom of heaven—but he who DOES the will of my Father that is in heaven" (John 13:17, Matt. 7:21). Judas called Christ Lord, Lord; and yet betrayed him, and has gone to his place. Ah! how many Judases have we in these days, that kiss Christ, and yet betray Christ; that in their words profess him—but in their works deny him; that bow their knee to him, and yet in their hearts despise him; that call him Jesus, and yet will not obey him for their Lord.

Reader, If it is not strong upon your heart to practice what you read, to what end do you read? To increase your own condemnation? If your light and knowledge be not turned into practice, the more knowing a man you are, the more miserable a man you will be in the day of recompense; your light and knowledge will more torment you than all the devils in hell. Your knowledge will be that rod that will eternally lash you, and that scorpion that will forever bite you, and that worm that will everlastingly gnaw you; therefore read, and labor to know, that you may do—or else you are undone forever.

When Demosthenes was asked, what was the first part of an orator, what the second, what the third? he answered, Action! The same may I say. If any should ask me, what is the first, the second, the third part of a Christian? I must answer, Action! As that man who reads that he may know, and that labors to know that he may do, will have two heavens—a heaven of joy, peace and comfort on earth, and a heaven of glory and happiness after death.

Fourthly and lastly, If in your reading you will cast a serious eye upon the margin, you will find many sweet and precious notes, that will oftentimes give light to the things you read, and pay you for your pains with much comfort and profit. So desiring that you may find as much sweetness and advantage in reading this Treatise as I have found, by the overshadowings of heaven, in the studying and writing of it; I recommend you "to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among those who are sanctified" (Acts 20:32).

Your soul's servant in every office of the gospel,

Thomas Brooks

INTRODUCTION

In the fifth verse, the apostle shows, that the incestuous person had by his incest saddened those precious souls who God would not have saddened. Souls who walk sinfully are Hazaels to the godly (2 Kings 8:12-15), and draw many sighs and tears from them. Jeremiah weeps in secret for Judah's sins (Jer. 9:1); and Paul cannot speak of the belly-gods with dry eyes (Phil. 3:18, 19). And Lot's righteous soul was burdened, vexed and racked by the filthy Sodomites (2 Peter 2:7, 8). Every sinful Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart (Zech. 12:11). Gracious souls use to mourn for other men's sins as well as their own, and for their souls and sins who make a mock of sin, and a jest of damning their own souls. Guilt or grief is all that gracious souls get by communion with vain souls! "Streams of tears flow from my eyes, for your law is not obeyed." Psalm 119:136. "I look on the faithless with loathing, for they do not obey your word." Psalms 119:158.

In the 6th verse, he shows that the punishment which was inflicted upon the incestuous person was sufficient, and therefore they should not refuse to receive him who had repented and sorrowed for his former faults and follies. It is not for the honor of Christ, the credit of the gospel, nor the good of souls, for professors to be like those bloody wretches, that burnt some that recanted at the stake, saying, "That they would send them into another world while they were in a good mind."

In the 7th, 8th, 9th, and 10th verses, the apostle stirs up the church to forgive him, to comfort him, and to confirm their love towards him, lest he should be "swallowed up with overmuch sorrow," Satan going about to mix the detestable weeds (Matt. 13:25) of despair, with the godly sorrow of a pure penitent heart. It was a sweet saying of Jerome, "Let a man grieve for his sin, and then joy for his grief." That sorrow for sin which keeps the soul from looking towards the mercy-seat, and that keeps Christ and the soul asunder, or that shall render the soul unfit for the communion of saints--is a sinful sorrow.

In the 11th verse, he lays down another reason to work them to show pity and mercy to the penitent sinner who was mourning and groaning under his sin and misery; that is, lest Satan should get an advantage of us: for we are not ignorant of his devices. A little for the opening of the words.

Lest Satan should get an advantage of us—lest Satan overreach us. The word in the Greek signifies to have more than-belongs to one. The comparison is taken from the greedy merchant, who seeks and takes all opportunities to beguile and deceive others. Satan is that wily merchant, that devours, not widows' houses—but most men's souls!

We are not ignorant of Satan's devices, or plots, or machinations, or stratagems. He is but a Christian in title only, who has not personal experience of Satan's stratagems, his set and composed machinations, his artificially molded methods, his plots, darts, depths, whereby he outwitted our first parents.

The main observation that I shall draw from these words is this—That Satan has his several devices to deceive, entangle, and undo the souls of men. I shall—

1. Prove the point.

2. Show you his several devices.

3. Show the remedies against his devices.

4. Show how it comes to pass that he has so many various devices to deceive, entangle, and undo the souls of men.

5. Lay down some propositions concerning Satan's devices.

THE PROOF OF THE POINT

For the proof of the point, take these few Scriptures: (Eph. 6:11), "Put on the whole armor of God, that you may be able to stand against the wiles of the devil." The Greek word that is here rendered "wiles," is a notable emphatic word.

(1) It signifies such snares as are laid behind one, such treacheries as come upon one's back by surprise, it notes the methods or waylayings of that old subtle serpent, who, like Dan's adder "in the path," bites the heels of passengers, and thereby transfuses his venom to the head and heart (Gen. 49:17). The word signifies an ambush or stratagem of war, whereby the enemy sets upon a man at unawares.

(2) It signifies such snares as are set to catch one in one's road. A man walks in his road, and thinks not of it; but suddenly he is caught by thieves, or falls into a pit, etc.

(3) It signifies such as are purposely, artificially, and craftily set for the taking the prey at the greatest advantage that can be. The Greek signifies properly a waylaying, circumvention, or going about, as they do, who seek after their prey. Julian, by his craft, drew more away from the faith than all his persecuting predecessors could do by their cruelty. So does Satan more hurt in his sheep's skin than by roaring like a lion.

Take one scripture more for the proof of the point, and that is in 2 Tim. 2:26, "And that they might recover themselves out of the snare of the devil, who are taken captive by him at his will." The Greek word that is here rendered recover themselves, signifies to awaken themselves. The apostle alludes to one who is asleep or drunk, who is to be awakened and restored to his senses; and the Greek word that is here rendered "taken captive," signifies to be taken alive. The word is properly a military word, and signifies to be taken alive, as soldiers are taken alive in the wars, or as birds are taken alive and ensnared in the fowler's net. Satan has snares for the wise and snares for the simple; snares for hypocrites, and snares for the upright; snares for generous souls, and snares for timorous souls; snares for the rich, and snares for the poor; snares for the aged, and snares for youth. Happy are those souls that are not taken and held in the snares that he has laid!

Take one proof more, and then I will proceed to the opening of the point, and that is in Rev. 2:24, "But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak, I will put upon you no other burden but to hold fast until I come." These poor souls called their opinions the depths of God, when indeed they were the depths of Satan. You call your opinions depths, and so they are—but they are such depths as Satan has brought out of hell. They are the whisperings and hissings of that serpent, not the inspirations of God.

SATAN'S DEVICES TO DRAW THE SOUL TO SIN

[12 devices and their remedies]

"Lest Satan should get an advantage of us--for we are not ignorant of his devices." 2 Corinthians 2:11

DEVICE 1. TO PRESENT THE BAIT AND HIDE THE HOOK

Satan's first device to draw the soul into sin is, to present the bait—and hide the hook; to present the golden cup—and hide the poison; to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin—and to hide from the soul the wrath and misery that will certainly follow the committing of sin. By this device he deceived our first parents, "And the serpent said unto the woman, You shall not surely die—for God does know, that in the day you eat thereof, then your eyes shall be opened; and you shall be as gods, knowing good and evil" (Gen. 3:4-5). Your eyes shall he opened, and you shall be as gods! Here is the bait, the sweet, the pleasure, the profit. Oh—but he hides the hook—the shame, the wrath, and the loss that would certainly follow!

There is an opening of the eyes of the mind to contemplation and joy—and there is an opening of the eyes of the body to shame and confusion. He promises them the former—but intends the latter, and so Satan cheats them—giving them an apple in exchange for a paradise, as he deals by thousands now-a-days.

Satan with ease pawns falsehoods upon us, by his golden baits, and then he leads us and leaves us in a fool's paradise. He promises the soul honor, pleasure, profit—but pays the soul with the greatest contempt, shame, and loss that can be. By a golden bait he labored to catch Christ (Matt. 4:8, 9). He shows him the beauty and the finery of a bewitching world, which doubtless would have taken many a carnal heart; but here the devil's fire fell upon wet tinder, and therefore did not ignite. These tempting objects did not at all win upon his affections, nor dazzle his eyes, though many have eternally died of the 'wound of the eye', and fallen forever by this vile strumpet the world, who, by laying forth her two fair breasts of PROFIT and PLEASURE, has wounded their souls, and cast them down into utter perdition. She has, by the glistening of her pomp and preferment, slain millions; as the serpent Scytale, which, when she cannot overtake the fleeing passengers, does, with her beautiful colors, dazzle and amaze them, so that they have no power to pass away until she has stung them to death! Adversity has slain her thousand—but prosperity her ten thousand.

Remedy (1). First, Keep at the greatest distance from sin, and from playing with the golden bait which Satan holds forth to catch you; for this you have (Romans 12:9), "Abhor that which is evil, cleave to that which is good." When we meet with anything extremely evil and contrary to us, nature abhors it, and retires as far as it can from it. The Greek word that is there rendered "abhor," is very significant; it signifies to hate it as hell itself, to hate it with horror.

Anselm used to say, "That if he should see the shame of sin on the one hand, and the pains of hell on the other, and must of necessity choose one; he would rather be thrust into hell without sin; than to go into heaven with sin," so great was his hatred and detestation of sin. It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot—but to fly from all appearance of evil (Proverbs 5:8, 1 Thess. 5:22). The best course to prevent falling into the pit is to keep at the greatest distance from it; he who will be so bold as to attempt to dance upon the brink of the pit, may find by woeful experience that it is a righteous thing with God that he should fall into the pit. Joseph keeps at a distance from sin, and from playing with Satan's golden baits, and stands. David draws near, and plays with the bait, and falls, and swallows bait and hook! David comes near the snare, and is taken in it, to the breaking of his bones, the wounding of his conscience, and the loss of fellowship with his God.

Sin is a plague, yes, the worst and most infectious plague in the world; and yet, ah! how few are there who tremble at it--who keep at a distance from it! (1 Cor. 5:6)—"Don't you know that a little leaven leavens the whole lump?" As soon as one sin had seized upon Adam's heart, all sin entered into his soul and infested it. How has Adam's one sin spread over all mankind! (Romans 5:12)—"Therefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned." Ah, how does the father's sin infect the child, the husband's infect the wife, the master's the servant! The sin that is in one man's heart is able to infect a whole world, it is of such a spreading and infectious nature.

The story of the Italian, who first made his enemy deny God, and then stabbed him, and so at once murdered both body and soul, declares the unmixed malignity of sin; and oh! that what has been spoken upon this head may prevail with you, to stand at a distance from sin!

Remedy (2). Consider that sin is but a bitter sweet. That seeming sweet that is in sin will quickly vanish; and lasting shame, sorrow, horror, and terror will come in the room thereof—"He enjoyed the taste of his wickedness, letting it melt under his tongue. He savored it, holding it long in his mouth. But suddenly, the food he has eaten turns sour within him, a poisonous venom in his stomach." (Job 20:12-14). Forbidden profits and pleasures are most pleasing to vain men, who count madness mirth. Many long to be meddling with the murdering morsels of sin, which nourish not—but rend and consume the belly—and the soul that receives them. Many eat that on earth what they digest in hell. Sin's murdering morsels will deceive those who devour them. Adam's apple was a bitter sweet; Esau's bowl of stew was a bitter sweet; the Israelites' quails a bitter sweet; Jonathan's honey a bitter sweet; and Adonijah's dainties a bitter sweet. After the meal is ended, then comes the reckoning. Men must not think to dance and dine with the devil, and then to sup with Abraham, Isaac, and Jacob in the kingdom of heaven; to feed upon the poison of asps, and yet that the viper's tongue should not slay them.

When the asp stings a man, it does first tickle him so as it makes him laugh, until the poison, little by little, gets to the heart, and then it pains him more than ever it delighted him. So does sin; it may please a little at first—but it will pain the soul at last; yes, if there were the least real delight in sin, there could be no consummate hell, where men shall most completely be tormented with their sin.

Remedy (3). Solemnly to consider that sin will usher in the greatest and the saddest losses that can be upon our souls. It will usher in the loss of that divine favor which is better than life, and the loss of that joy which is unspeakable and full of glory, and the loss of that peace which passes understanding, and the loss of those divine influences by which the soul has been refreshed, quickened, raised, strengthened, and gladdened, and the loss of many outward desirable mercies, which otherwise the soul might have enjoyed.

Remedy (4). Seriously to consider that sin is of a very deceitful and bewitching nature. Sin is from the greatest deceiver, it is a child of his own begetting, it is the ground of all the deceit in the world, and it is in its own nature exceeding deceitful. "But exhort one another daily, while it is called 'today', lest any of you be hardened through the deceitfulness of sin." Heb. 3:13. It will kiss the soul, and look enticing to the soul, and yet betray the soul forever. It will with Delilah smile upon us, that it may betray us into the hands of the devil, as she did Samson into the hands of the Philistines. Sin gives Satan a power over us, and an advantage to accuse us and to lay claim to us, as those who wear his badge; it is of a very bewitching nature; it bewitches the soul, where it is upon the throne, that the soul cannot leave it, though it perish eternally by it.

Sin so bewitches the soul, that it makes the soul call evil good, and good evil; bitter sweet and sweet bitter, light darkness and darkness light; and a soul thus bewitched with sin will stand it out to the death, at the sword's point with God; let God strike and wound, and cut to the very bone, yet the bewitched soul cares not, fears not—but will still hold on in a course of wickedness, as you may see in Pharaoh, Balaam, and Judas. Tell the bewitched soul that sin is a viper that will certainly kill when it is not killed, that sin often kills secretly, insensibly, eternally, yet the bewitched soul cannot, and will not, cease from sin.

When the physicians told Theotimus that except he did abstain from drunkenness and uncleanness he would lose his eyes; his heart was so bewitched to his sins, that he answered, "Then farewell, sweet light"; he had rather lose his eyes than leave his sin. So a man bewitched with sin had rather lose God, Christ, heaven, and his own soul—than part with his sin. Oh, therefore, forever take heed of playing with or nibbling at Satan's golden baits!

DEVICE 2. BY PAINTING SIN WITH VIRTUE'S COLORS.

Satan knows that if he would present sin in its own nature and dress, the soul would rather fly from it than yield to it; and therefore he presents it unto us, not in its own proper colors—but painted and gilded over with the name and show of virtue, that we may the more easily be overcome by it, and take the more pleasure in committing of it. PRIDE, he presents to the soul under the name and notion of neatness and cleanliness; and COVETOUSNESS (which the apostle condemns for idolatry) to be but good business; and DRUNKENNESS to be good fellowship, and RIOTOUSNESS under the name and notion of liberality, and WANTONNESS as a trick of youth.

Remedy (1). Consider that sin is never a whit the less filthy, vile, and abominable—by its being colored and painted with virtue's colors. A poisonous pill is never a whit the less poisonous because it is gilded over with gold; nor a wolf is never a whit the less a wolf because he has put on a sheep's skin; nor the devil is never a whit the less a devil because he appears sometimes like an angel of light. So neither is sin any whit the less filthy and abominable by its being painted over with virtue's colors.

Remedy (2). That the more sin is painted forth under the color of virtue, the more dangerous it is to the souls of men. This we see evident in these days, by those very many souls that are turned out of the way that is holy—and in which their souls have had sweet and glorious communion with God—into ways of highest vanity and folly, by Satan's neat coloring over of sin, and painting forth vice under the name and color of virtue. This is so notoriously known that I need but name it. The most dangerous vermin is too often to be found under the fairest and sweetest flowers, the fairest glove is often drawn upon the foulest hand, and the richest robes are often put upon the filthiest bodies. So are the fairest and sweetest names upon the greatest and the most horrible vices and errors that be in the world. Ah! that we had not too many sad proofs of this among us!

Remedy (3). To look on sin with that eye with which within a short time, we shall see it. Ah, souls! when you shall lie upon a dying bed, and stand before a judgment-seat, sin shall be unmasked, and its dress and robes shall then be taken off, and then it shall appear more vile, filthy, and terrible than hell itself; then, that which formerly appeared most sweet will appear most bitter, and that which appeared most beautiful will appear most ugly, and that which appeared most delightful will then appear most dreadful to the soul. Ah, the shame, the pain, the gall, the bitterness, the horror, the hell that the sight of sin, when its dress is taken off, will raise in poor souls! Sin will surely prove evil and bitter to the soul when its robes are taken off. A man may have the stone who feels no fit of it. Conscience will work at last, though for the present one may feel no fit of accusation. Laban showed himself at parting. Sin will be bitterness in the latter end, when it shall appear to the soul in its own filthy nature.

The devil deals with men as the panther does with beasts; he hides his deformed head until his sweet scent has drawn them into his danger. Until we have sinned, Satan is a parasite; when we have sinned, he is a tyrant. O souls! the day is at hand when the devil will pull off the paint and garnish that he has put upon sin, and present that monster, sin, in such a monstrous shape to your souls, that will cause your thoughts to be troubled, your countenance to be changed, the joints of your loins to be loosed, and your knees to be dashed one against another, and your hearts to be so terrified, that you will be ready, with Ahithophel and Judas, to strangle and hang your bodies on earth, and your souls in hell, if the Lord has not more mercy on you than he had on them. Oh! therefore, look upon sin now as you must look upon it to all eternity, and as God, conscience, and Satan will present it to you another day!

Remedy (4). Seriously to consider, That even those very sins that Satan paints, and puts new names and colors upon, cost the best blood, the noblest blood, the life-blood, the heart-blood of the Lord Jesus. That Christ should come from the eternal bosom of his Father to a region of sorrow and death; that God should be manifested in the flesh, the Creator made a creature; that he who was clothed with glory should be wrapped with rags of flesh; he who filled heaven and earth with his glory should be cradled in a manger; that the almighty God should flee from weak man—the God of Israel into Egypt; that the God of the law should be subject to the law, the God of the circumcision circumcised, the God who made the heavens working at Joseph's homely trade; that he who binds the devils in chains should be tempted; that he, whose is the world, and the fullness thereof, should hunger and thirst; that the God of strength should be weary, the Judge of all flesh condemned, the God of life put to death; that he who is one with his Father should cry out of misery, "My God, my God, why have you forsaken me?" (Matt. 27:46); that he who had the keys of hell and death at his belt should lie imprisoned in the sepulcher of another, having in his lifetime nowhere to lay his head, nor after death to lay his body; that that HEAD, before which the angels do cast down their crowns, should be crowned with thorns, and those EYES, purer than the sun, put out by the darkness of death; those EARS, which hear nothing but hallelujahs of saints and angels, to hear the blasphemies of the multitude; that FACE, which was fairer than the sons of men, to be spit on by those beastly wretched Jews; that MOUTH and TONGUE, which spoke as never man spoke, accused for blasphemy; those HANDS, which freely swayed the scepter of heaven, nailed to the cross; those FEET, "like unto fine brass," nailed to the cross for man's sins; each sense pained with a spear and nails; his SMELL, with stinking odor, being crucified on Golgotha, the place of skulls; his TASTE, with vinegar and gall; his HEARING, with reproaches, and SIGHT of his mother and disciples bemoaning him; his SOUL, comfortless and forsaken; and all this for those very sins that Satan paints and puts fine colors upon! Oh! how should the consideration of this stir up the soul against sin, and work the soul to fly from it, and to use all holy means whereby sin may be subdued and destroyed!

After Julius Caesar was murdered, Antonius brought forth his coat, all bloody and cut, and laid it before the people, saying, "Look, here you have the emperor's coat thus bloody and torn"—whereupon the people were presently in an uproar, and cried out to slay those murderers; and they took their tables and stools which were in the place, and set them on fire, and ran to the houses of those who had slain Caesar, and burnt them. So that when we consider that sin has slain our Lord Jesus, ah, how should it provoke our hearts to be revenged on sin—which has murdered the Lord of glory, and has done that mischief that all the devils in hell could never have done?

It was good counsel one gave, "Never let go out of your minds the thoughts of a crucified Christ." Let these be food and drink unto you; let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your life, death, and resurrection.

DEVICE 3. BY EXTENUATING AND LESSENING OF SIN

Ah! says Satan, it is but a little pride, a little worldliness, a little uncleanness, a little drunkenness, etc. As Lot said of Zoar, "It is but a little one, and my soul shall live" (Gen. 19:20). Alas! says Satan, it is but a very little sin that you stick so at. You may commit it without any danger to your soul. It is but a little one; you may commit it, and yet your soul shall live.

Remedy (1). First, Solemnly consider, that those sins which we are apt to account small, have brought upon men the greatest wrath of God, as the eating of an apple, gathering a few sticks on the Sabbath day, and touching of the ark. Oh! the dreadful wrath that these sins brought down upon the heads and hearts of men! The least sin is contrary to the law of God, the nature of God, the being of God, and the glory of God; and therefore it is often punished severely by God; and do not we see daily the vengeance of the Almighty falling upon the bodies, names, states, families, and souls of men—for those sins that are but little ones in their eyes? Surely if we are not utterly forsaken by God, and blinded by Satan—we cannot but see it! Oh! therefore, when Satan says it is but a little one—you must say, Oh! but those sins which you call little, are such as will cause God to rain hell out of heaven upon sinners as he did upon the Sodomites!

Remedy (2). Seriously to consider, That the giving way to a less sin makes way for the committing of a greater sin. He who, to avoid a greater sin, will yield to a lesser, ten thousand to one but God in justice will leave that soul to fall into a greater. If we commit one sin to avoid another, it is just we should avoid neither, we having not law nor power in our own hands to keep off sin as we please; and we, by yielding to the lesser, do tempt the tempter to tempt us to the greater. Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, until it has the soul to the very height of sin. David gives way to his wandering eye, and this led him to those foul sins that caused God to break his bones, and to turn his day into night, and to leave his soul in great darkness. Jacob and Peter, and other saints, have found this true by woeful experience, that the yielding to a lesser sin has been the ushering in of a greater. The little thief will open the door, and make way for the greater; and the little wedge knocked in, will make way for the greater.

Satan will first draw you to sit with the drunkard, and then to sip with the drunkard, and then at last to be drunk with the drunkard. He will first draw you to be unclean in your thoughts, and then to be unclean in your looks, and then to be unclean in your words, and at last to be unclean in your practices. He will first draw you to look upon the golden wedge, and then to desire the golden wedge, and then to handle the golden wedge, and then at last by wicked ways to take the golden wedge, though you run the hazard of losing God and your soul forever; as you may see in Gehazi, Achan, and Judas, and many in these our days. Sin is never at a stand-still (Psalm 1:1), first ungodly, then sinners, then scorners. Here they go on from sin to sin, until they come to the top of sin, that is, to sit in the seat of scorners.

By all this we see, that the yielding to lesser sins, draws the soul to the committing of greater. Ah! how many in these days have fallen, first to have low thoughts of Scripture and ordinances, and then to slight Scripture and ordinances, and then to make a nose of wax of Scripture and ordinances, and then to cast off Scripture and ordinances, and then at last to advance and lift up themselves, and their Christ-dishonoring and soul-damning opinions, above Scripture and ordinances.

Sin gains upon man's soul by insensible degrees. "The beginning of the words of his mouth is foolishness, and the end of his talking is mischievous madness." (Eccles. 10:13) Corruption in the heart, when it breaks forth, is like a breach in the sea, which begins in a narrow passage, until it eats through, and cast down all before it. The debates of the soul are quick, and soon ended; and that may be done in a moment that may undo a man forever. When a man has begun to sin, he knows not where, or when, or how he shall make a stop of sin. Usually the soul goes on from evil to evil, from folly to folly, until it is ripe for eternal misery!

Remedy (3). The third remedy against this third device that Satan has to draw the soul to sin, is solemnly to consider, That it is sad to sin against God for a trifle. Dives would not give a crumb, therefore he should not receive a drop (Luke 16:21). It is the greatest folly in the world—to adventure the going to hell for a small matter. "I tasted but a little honey," said Jonathan, "and I must die" (1 Sam. 14:29). It is a most unkind and unfaithful thing to break with God, for a little. Little sins carry with them but little temptations to sin, and then a man shows most viciousness and unkindness, when he sins on a little temptation. It is devilish to sin without a temptation; it is little less than devilish to sin on a little occasion. The less the temptation is to sin—the greater is that sin. Saul's sin in not waiting for Samuel, was not so much in the matter—but it was much in the malice of it; for though Samuel had not come at all, yet Saul should not have offered sacrifice; but this cost him dear—his soul and kingdom.

It is the greatest unkindness that can be showed to a friend, to venture the complaining, bleeding, and grieving of his soul—upon a light and a slight occasion. So it is the greatest unkindness that can be showed to God, Christ, and the Spirit, for a soul to put God upon complaining, Christ upon bleeding, and the Spirit upon grieving—by yielding to little sins. Therefore, when Satan says it is but a little one, you must answer—that oftentimes there is the greatest unkindness showed to God's glorious majesty, in the acting of the least folly, and therefore you will not displease your best and greatest friend—by yielding to his greatest enemy.

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That there is great danger, yes, many times most danger—in the smallest sins. "A little leaven leavens the whole lump" (1 Cor. 5:6). If the serpent sneaks in his head, he will draw in his whole body after him. Greater sins do sooner startle the soul, and awaken and rouse up the soul to repentance, than lesser sins do. Little sins often slide into the soul, and breed, and work secretly and indiscernibly in the soul, until they come to be so strong, as to trample upon the soul, and to cut the throat of the soul. There is oftentimes greatest danger to our bodies in the least diseases that hang upon us, because we are apt to make light of them, and to neglect the timely use of means for removing of them, until they are grown so strong that they prove mortal to us. So there is most danger often in the least sins.

We are apt to take no notice of them, and to neglect those heavenly helps whereby they should be weakened and destroyed, until they are grown to that strength, that we are ready to cry out, the medicine is too weak for the disease! I would pray, and I would hear—but I am afraid that sin is grown up by degrees to such a head, that I shall never be able to prevail over it; but as I have begun to fall, so I shall utterly fall before it, and at last perish in it, unless the power and free grace of Christ acts gloriously, beyond my present apprehension and expectation. The viper is killed by the little young ones that are nourished and cherished in her belly—so are many men eternally killed and betrayed by the little sins, as they call them, that are nourished in their own bosoms.

I know not, says one, whether the nurture of the least sin be not worse than the commission of the greatest—for this may be of frailty, that argues obstinacy. A little hole in the ship sinks it. A small breach in a dyke carries away all before it. A little stab at the heart kills a man. A little sin, without a great deal of mercy, will damn a man!

Remedy (5). The fifth remedy against this device of Satan, is solemnly to consider, That other saints have chosen to suffer the worst of torments, rather than commit the least sin, that is, such as the world accounts little sins. So as you may see in Daniel and his companions, that would rather choose to burn, and be cast to the lions—than they would bow to the idol which Nebuchadnezzar had set up. When this 'slight offense', in the world's account, and a hot fiery furnace stood in competition, that they must either fall into sin, or be cast into the fiery furnace—such was their tenderness of the honor and glory of God, and their hatred and indignation against sin, that they would rather burn than sin! They knew that it was far better to burn for their not sinning, than that God and conscience should raise a hell, a fire in their bosoms for sin.

I have read of that noble servant of God, Marcus Arethusius, minister of a church in the time of Constantine, who had been the cause of overthrowing an idol's temple; afterwards, when Julian came to be emperor, he would force the people of that place to build it up again. They were ready to do it—but Marcus refused; whereupon those who were his own people, to whom he preached, took him, and stripped him of all his clothes, and abused his naked body, and gave it up to the children, to lance it with their pen-knives, and then caused him to be put in a basket, and drenched his naked body with honey, and set him in the sun, to be stung with wasps. And all this cruelty they showed, because he would not do anything towards the building up of this idol temple! No, they came to this, that if he would do but the least towards it, if he would give but a half-penny to it, they would save him. But he refused all, though the giving of a half-penny might have saved his life; and in doing this, he did but live up to that principle that most Christians talk of, and all profess—but few come up to, that is—that we must choose rather to suffer the worst of torments that men and devils can invent and inflict, than to commit the least sin whereby God should be dishonored, our consciences wounded, religion reproached, and our own souls endangered.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the soul is never able to stand under the guilt and weight of the least sin, when God shall set it home upon the soul. The least sin will press and sink the stoutest sinner as low as hell, when God shall open the eyes of a sinner, and make him see the horrid filthiness and abominable vileness that is in sin! What so little, base, and vile creatures—as lice or gnats—and yet by these little poor creatures, God so plagued stout-hearted Pharaoh, and all Egypt, that, fainting under it, they were forced to cry out, "This is the finger of God!" (Exod. 8:16; 10. 19). When little creatures, yes, the least creatures, shall be armed with a power from God, they shall press and sink down the greatest, proudest, and stoutest tyrants who breathe!

So when God shall cast a sword into the hand of a little sin, and arm it against the soul, the soul will faint and fall under it. Some, who have but contemplated adultery, without any actual acting it; and others, having found a trifle, and made no conscience to restore it, knowing, by the light of natural conscience, that they did not do as they would be done by; and others, that have had some unworthy thought of God, have been so frightened, amazed, and terrified for those sins, which are small in men's account, that they have wished they had never been born; that they could take no delight in any earthly comfort, that they have been put to their wits' end, ready to make away themselves, wishing themselves annihilated.

William Perkins mentions a good man—but very poor, who, being ready to starve, stole a lamb, and being about to eat it with his poor children, and as his manner was afore eating, to ask God's blessing, dare not do it—but fell into a great perplexity of conscience, and acknowledged his fault to the owner, promising payment if ever he should be able.

Remedy (7). The seventh remedy against this device is, solemnly to consider, That there is more evil in the least sin than in the greatest affliction; and this appears as clear as the sun, by the severe dealing of God the Father with his beloved Son, who let all the vials of his fiercest wrath upon him, and that for the least sin as well as for the greatest.

"The wages of sin is death" (Romans 6:23); of ALL sin, whether great or small, Oh! how should this make us tremble—as much at the least spark of lust as at hell itself; considering that God the Father would not spare his bosom Son, no, not for the least sin—but would make him drink the dregs of his wrath!

And so much for the remedies that may fence and preserve our souls from being drawn to sin by this third device of Satan.

DEVICE 4. By presenting to the soul the best men's sins, and by hiding from the soul their virtues; by showing the soul their sins, and by hiding from the soul their sorrows and repentance: as by setting before the soul the adultery of David, the pride of Hezekiah, the impatience of Job, the drunkenness of Noah, the blasphemy of Peter, etc., and by hiding from the soul the tears, the sighs, the groans, the meltings, the humblings, and repentings of these precious souls.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That the Spirit of the Lord has been as careful to note the saints' rising by repentance out of sin, as he has to note their falling into sins. David falls fearfully—but by repentance he rises sweetly. 'Blot out my transgressions, wash me thoroughly from my iniquity, cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; deliver me from blood-guiltiness, O God, God of my salvation.' It is true, Hezekiah's heart was lifted up under the abundance of mercy that God had cast in upon him; and it is as true that Hezekiah humbled himself for the pride of his heart, so that the wrath of the Lord came not upon him, nor upon Jerusalem, in the days of Hezekiah. It is true, Job curses the day of his birth, and it is as true that he rises by repentance: 'Behold, I am vile,' says he; 'what shall I answer you? I will lay my hand upon my mouth. Once have I spoken—but I will not answer; yes twice—but I will proceed no further. I have heard of you by the hearing of the ear—but now my eye sees you; wherefore I abhor myself, and repent in dust and ashes' (Job 40:4, 5; 42:5, 6). Tertullian says that he was born for no other purpose but to repent.

Peter falls dreadfully—but rises by repentance sweetly; a look of love from Christ melts him into tears. He knew that repentance was the key to the kingdom of grace. As once his faith was so great that he leaped, as it were, into a sea of waters to come to Christ; so now his repentance was so great that he leaped, as it were, into a sea of tears, because he had denied Christ. Some say that, after his sad fall, he was ever and always weeping, and that his face was even furrowed with continual tears. He had no sooner took in poison but he vomited it up again, before it got to the vitals; he had no sooner handled this serpent but he turned it into a rod to scourge his soul with remorse for sinning against such clear light, and strong love, and sweet discoveries of the heart of Christ to him. Luther confesses that, before his conversion, he met not with a more displeasing word in all his study of divinity than repent—but afterward he took delight in the word. Clement notes that Peter so repented, that all his life after, every night when he heard the cock crow, he would fall upon his knees, and, weeping bitterly, would beg pardon of his sin. Ah, souls, you can easily sin as the saints—but can you repent with the saints? Many can sin with David and Peter, that cannot repent with David and Peter—and so must perish forever!

Theodosius the emperor, pressing that he might receive the Lord's supper, excuses his own foul act by David's doing the like; to which Ambrose replies, You have followed David transgressing, follow David repenting, and then think you of the table of the Lord.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That these saints did not make a trade of sin. They fell once or twice, and rose by repentance, that they might keep the closer to Christ forever. They fell accidentally, occasionally, and with much reluctancy; and you sin presumptuously, obstinately, readily, delightfully, and customarily. The saints cannot sin with a whole will—but, as it were, with a half-will, an unwillingness; not with a full consent—but with a dissenting consent. You have, by your making a trade of sin, contracted upon your soul a kind of cursed necessity of sinning, that you can as well cease to be, or cease to live, as you can cease to sin. Sin is, by custom, become as another nature to you, which you can not, which you will not lay aside, though you know that if you do not lay sin aside, God will lay your soul aside forever; though you know that if sin and your soul do not part, Christ and your soul can never meet. If you will make a trade of sin, and cry out—Did not David sin thus, and Noah sin thus, and Peter sin thus? No! their hearts turned aside to folly one day—but your heart turns aside to folly every day (2 Peter 2:14, Prov. 4:6); and when they were fallen, they rise by repentance, and by the actings of faith upon a crucified Christ. But you fall, and have no strength nor will to rise—but wallow in sin, and will eternally die in your sins, unless the Lord be the more merciful to your soul. Do you think, O soul, this is good reasoning? — Such a one tasted poison but once, and yet narrowly escaped; but I daily drink poison, yet I shall escape. Yet such is the mad reasoning of vain souls. David and Peter sinned once foully and fearfully; they tasted poison but once, and were sick to death; but I taste it daily, and yet shall not taste of eternal death. Remember, O souls! that the day is at hand when self-flatterers will be found self-deceivers, yes, self-murderers! Though sindwells in the regenerate, yet it does not reign over the regenerate; they rise by repentance.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That though God does not, nor never will, disinherit his people for their sins, yet he has severely punished his people for their sins. David sins, and God breaks his bones for his sin: 'Make me to hear joy and gladness, that the bones which you have broken may rejoice' (Psalm 51:8). 'And because you have done this, the sword shall never depart from your house, to the day of your death' (2 Sam. 12:10). Though God will not utterly take from them his loving-kindness, nor allow his faithfulness to fail, nor break his covenant, nor alter the thing that is gone out of his mouth, yet will he 'visit their transgression with the rod, and their iniquity with stripes' (Psalm 89:30, 35). The Scripture abounds with instances of this kind. This is so known a truth among all that know anything of truth, that to cite more scriptures to prove it would be to light a candle to see the sun at noon. Josephus reports that, not long after the Jews had crucified Christ on the cross, so many of them were condemned to be crucified that there were not places enough for crosses nor crosses enough for the bodies that were to be hung thereon.

The Jews have a proverb, 'That there is no punishment comes upon Israel in which there is not one ounce of the golden calf'; meaning that that was so great a sin, as that in every plague God remembered it; that it had an influence into every trouble that befell them. Every man's heart may say to him in his sufferings, as the heart of Apollodorus in the kettle, 'I have been the cause of this.' God is most angry when he shows no anger. God keep me from this mercy; this kind of mercy is worse than all other kind of misery.

One writing to a dead friend has this expression: 'I account it a part of unhappiness not to know adversity; I judge you to be miserable, because you have not been miserable.' Luther says, 'There is not a Christian that carries not his cross.' It is mercy that our affliction is not execution—but a correction. He who has deserved hanging, may be glad if he escape with a whipping. God's corrections are our instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our admonitions. And to note this, both the Hebrews and the Greeks express chastening and teaching by one and the same word (Musar, Paideia),*** because the latter is the true end of the former, according to that in the proverb, 'Smart makes wit, and vexation gives understanding.' Whence Luther fitly calls affliction The Christian man's divinity.' So says Job (Chap. 33:14-19), 'But God speaks again and again, though people do not recognize it. He speaks in dreams, in visions of the night when deep sleep falls on people as they lie in bed. He whispers in their ear and terrifies them with his warning. He causes them to change their minds; he keeps them from pride. He keeps them from the grave, from crossing over the river of death. Or God disciplines people with sickness and pain, with ceaseless aching in their bones.' When Satan shall tell you of other men's sins to draw you to sin—then think of the same men's sufferings to keep you from sin. Lay your hand upon your heart, and say, O my soul! if you sin with David, you must suffer with David!

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That there are but two main ends of God's recording of the falls of his saints.

And the one is, to keep those from fainting, sinking, and despair, under the burden of their sins, who fall through weakness and infirmity.

And the other is, that their falls may be as landmarks to warn others to take heed lest they fall. It never entered into the heart of God to record his children's sins, that others might be encouraged to sin—but that others might look to themselves, and hang the faster upon the skirts of Christ, and avoid all occasions and temptations that may occasion the soul to fall, as others have fallen, when they have been left by Christ. The Lord has made their sins as landmarks, to warn his people to take heed how they come near those sands and rocks, those snares and baits, that have been fatal to the choicest treasures, namely—the joy, peace, comfort, and glorious enjoyments of the bravest spirits and noblest souls that ever sailed through the ocean of this sinful troublesome world; as you may see in David, Job, and Peter. There is nothing in the world that can so notoriously cross the grand end of God's recording of the sins of his saints, than for any from thence to take encouragement to sin; and wherever you find such a soul, you may write him Christless, graceless, a soul cast off by God, a soul that Satan has by the hand, and the eternal God knows where he will lead him. I have known a good man, says Bernard, who, when he heard of any that had committed some notorious sin, he was accustomed to say with himself—he fell today, so may I tomorrow.

DEVICE 5. To present God to the soul as one made up all of mercy.

Oh! says Satan, you need not make such a matter of sin, you need not be so fearful of sin, not so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God more prone to pardon his people than to punish his people; and therefore he will not take advantage against the soul; and why then, says Satan, should you make such a matter of sin?

Remedy (1). The first remedy is, seriously to consider, That it is the greatest judgment in the world to be left to sin, upon any pretense whatever. O unhappy man! when God leaves you to yourself, and does not resist you in your sins. Woe, woe to him at whose sins God does wink. When God lets the way to hell be a smooth and pleasant way, that is hell on this side hell, and a dreadful sign of God's indignation against a man; a token of his rejection, and that God does not intend good unto him. That is a sad word, 'Ephraim is joined to idols: let him alone' (Hosea 4:17); he will be unteachable and incorrigible; he has made a match with mischief, he shall have his bellyful of it; he falls with open eyes; let him fall at his own peril. And that is a terrible saying, 'So I gave them up unto their own hearts' lusts, and they walked in their own counsels' (Psalm 81:12). A soul given up to sin is a soul ripe for hell, a soul hastening to destruction!

Ah Lord! this mercy! humbly beg, that whatever you give me up to, you will not give me up to the ways of my own heart; if you will give me up to be afflicted, or tempted, or reproached, I will patiently sit down, and say, It is the Lord; let him do with me what seems good in his own eyes. Do anything with me, lay what burden you will upon me, so you do not give me up to the ways of my own heart.

Augustine says, 'It is a human thing to fall into sin, devilish to persevere therein, and divine to rise from it.Deliver me, O Lord, from that evil man—myself!

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That God is as JUST, as he is merciful. As the Scriptures speak Him out to be a very merciful God, so they speak Him out to be a very just God. Witness His casting the angels out of heaven and His binding them in chains of darkness until the judgment of the great day.* Witness His turning Adam out of Paradise. Witness His drowning of the old world. Witness His raining hell out of heaven upon Sodom. Witness all the troubles, losses, sicknesses, and diseases, which are in the world. Witness Tophet, which "has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the LORD, like a stream of burning sulfur, sets it ablaze." (Isaiah 30:33) Witness His treasuring up of wrath against the day of wrath. But above all, witness the pouring forth of all His wrath upon His bosom Son, when Jesus bore the sins of His people, and cried out, "My God, My God, why have You forsaken Me?"

*God hanged them up in gibbets, as it were, that others might hear and fear, and do no more so wickedly.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That sins against God's mercy will bring the greatest and sorest judgments upon men's heads and hearts. Mercy is God's Alpha, justice is His Omega. David, speaking of these attributes, places mercy in the forefront, and justice in the rearward, saying, "I will sing of Your love and justice." (Psalm 101:1). When God's mercy is despised, then His justice takes the throne!* God is like a prince, who sends not his army against rebels before he has sent his pardon, and proclaimed it by a herald of arms: he first hangs out the white flag of mercy; if this wins men in, they are happy forever; but if they remain rebellious, then God will put forth his red flag of justice and judgment. If His mercy is despised, His justice shall be felt!

The higher we are in dignity, the more grievous is our fall and misery.

God is slow to anger—but he recompenses his slowness with grievousness of punishment. If we abuse His mercy to serve our lust, then, in Salvian's phrase, God will rain hell out of heaven, rather than not visit for such sins.

See this in the Israelites. He loved them and chose them when they were in their blood, and most unlovely. He multiplied them, not by means—but by miracle; from seventy souls they grew in few years to six hundred thousand; the more they were oppressed, the more they prospered. Like camomile, the more you tread it, the more you spread it; or like a palm-tree, the more it is pressed, the further it spreads; or like fire, the more it is raked, the more it burns. Their mercies came in upon them like Job's messengers, one upon the neck of the other: He put off their sackcloth, and girded them with gladness, and 'compassed them about with songs of deliverance'; he 'carried them on the wings of eagles'; he kept them 'as the apple of his eye.' (Psalm 32:7; Exod. 19:4; Deut. 32:10) But they, abusing his mercy, became the greatest objects of his wrath. As I know not the man who can reckon up his mercies; so I know not the man who can sum up the miseries which are coming upon him for their sins!

For as our Savior prophesied concerning Jerusalem, 'that a stone should not be left upon a stone,' so it was fulfilled forty years after his ascension, by Vespasian the emperor and his son Titus, who, having besieged Jerusalem, the Jews were oppressed with a grievous famine, in which their food was old shoes, leather, old hay, and the dung of beasts. There died, partly by the sword and partly by the famine, eleven hundred thousand of the poorer sort; two thousand in one night were slaughtered; six thousand were burned in a porch of the temple; the whole city was sacked and burned, and laid level to the ground; and ninety-seven thousand taken captives, and forced to base and miserable service, as Eusebius and Josephus says. (Vespasian broke into their city at Kedron, where they took Christ, on he same feast day that Christ was taken; he whipped them where they whipped Christ; he sold twenty Jews for a penny, as they sold Christ for thirty pence.) And to this day, in all parts of the world, are they not the offscouring of the world? None more abhorred, than they. Men shall be deeper in hell, because heaven was offered unto them; but they abused God's mercy. Men's offences are increased by their obligations.

And so Capernaum, that was lifted up to heaven, was threatened to be thrown down to hell. No souls fall so low into hell, if they fall, as those souls that by a hand of mercy are lifted up nearest to heaven. You who are so apt to abuse God's mercy, consider this, that in the gospel days, the plagues that God inflicts upon the despisers and abusers of mercy are usually spiritual plagues; as blindness of mind, hardness of heart, benumbedness of conscience, which are ten thousand times worse than the worst of outward plagues which can befall you. And therefore, though you may escape temporal judgments, yet you shall not escape spiritual judgments: 'How shall we escape, if we neglect so great salvation?' (Heb. 2:3) says the apostle. Oh! therefore, whenever Satan shall present God to the soul as one made up all of mercy, that he may draw you to do wickedly, say unto him, that sins against God's mercy, will bring upon the soul the greatest misery; and therefore whatever becomes of you, you will not sin against mercy.

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That though God's general mercy is over all his works, yet his special mercy is confined to those who are divinely qualified. Augustus, in his solemn feasts, gave trifles to some—but gold to others whom his heart was most set upon. So God, by a hand of general mercy, gives these poor trifles—outward blessings, to those who he least loves; but his gold, special mercy, is only towards those who his heart is most set upon. So in Exodus 34:6, 7: 'And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, patient, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty.' Exodus 20:6, 'And showing mercy unto thousands of those who love me, and keep my commandments.' Psalm 25:10, 'All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies.' Psalm 32:10, 'Many sorrows shall be to the wicked: but he who trusts in the Lord, mercy shall compass him about.' Psalm 33:18, 'Behold, the eye of the Lord is upon those who fear him, upon those who hope in his mercy.' Psalm 103:11, 'For as the heaven is high above the earth, so great is his mercy toward those who fear him.' Ver. 17, 'But the mercy of the Lord is from everlasting to everlasting upon those who fear him.'

When Satan attempts to draw you to sin by presenting God as a God all made up of mercy, oh then reply, that though God's general mercy extend to all the works of his hand, yet his special mercy is confined to those who are divinely qualified, to those who love him and keep his commandments, to those who trust in him, that by hope hang upon him, and who fear him; and that you must be such a one here, or else you can never be happy hereafter; you must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God's general mercy.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That those who were once glorious on earth, and are now triumphing in heaven, did look upon the mercy of God as the most powerful argument to preserve them from sin, and to fence their souls against sin; and not as an encouragement to sin. Psalm 26:3-5: 'For I am constantly aware of your unfailing love, and I have lived according to your truth. I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.'

So Joseph strengthens himself against sin from the remembrance of mercy: 'How then can I,' says he, 'do this great wickedness, and sin against God?' (Gen. 39:9). He had his eye fixed upon mercy, and therefore sin could not enter, though the irons entered into his soul; his soul being taken with mercy, was not moved with his mistress's impudence. Satan knocked often at the door—but the sight of mercy would not allow him to answer or open. Joseph, like a pearl in a puddle, keeps his virtue still. (The stone called Pontaurus, is of that virtue, that it preserves him who carries it, from taking any hurt by poison. The mercy of God in Christ to our souls is the most precious stone or pearl in the world, to prevent us from being poisoned with sin.)

Likewise with Paul: 'Shall we continue in sin, that grace may abound? God forbid. How shall we who are dead to sin, live any longer therein?' (Rom. 6:1, 2). There is nothing in the world that renders a man more unlike to a saint, and more like to Satan—than to argue from God's mercy to sinful liberty; from divine goodness to licentiousness. This is the devil's logic, and in whomever you find it, you may write, 'This soul is lost!' A man may as truly say, 'the sea burns', or 'the fire cools'—as that God's free grace and mercy should make a truly gracious soul to live wickedly.

So the same apostle: 'I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service' (Rom. 12:1). So John: 'These things I write unto you, that you sin not (1 John 2:1, 2). What was it that he wrote? He wrote: 'That we might have fellowship with the Father and his Son; and that the blood of Christ cleanses us from all sin; and that if we confess our sin, he is faithful and just to forgive us our sins; and that if we do sin, we have an advocate with the Father, Jesus Christ the righteous.' These choice favors and mercies the apostle holds forth as the choicest means to preserve the soul from sin, and to keep at the greatest distance from sin; and if this will not do it—you may write the man void of Christ and grace, and undone forever!

DEVICE 6. By persuading the soul that the work of repentance is an easy work; and that therefore the soul need not make such a matter of sin. Why! Suppose you do sin, says Satan, it is no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry, 'Lord, have mercy upon me!' and if you do but this, God will forgive your debt, and pardon your sins, and save your souls.

By this device Satan draws many a soul to sin, and makes many millions of souls servants of sin, or rather slaves to sin.

Remedy (1). The first remedy is, seriously to consider, That repentance is a mighty work, a difficult work, a work that is above our power. There is no power below that power which raised Christ from the dead, and which made the world—which can break the heart of a sinner, or turn the heart of a sinner! You are as well able to melt adamant, as to melt your own heart; to turn a flint into flesh, as to turn your own heart to the Lord; to raise the dead and to make a world, as to repent. Repentance is a flower wich does not grow in nature's garden! 'Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil.' (Jer. 13:23). Repentance is a gift that comes down from above. Men are not born with repentance in their hearts, as they are born with tongues in their mouths: (Acts 5:31): 'Him has God exalted with his right hand to be a Prince and a Savior—to give repentance.' Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will." (2 Timothy 2:25-26) It is not in the power of any mortal to repent at pleasure. Some ignorant deluded souls vainly conceit that these five words, 'Lord! have mercy upon me,' are efficacious to send them to heaven; but as many are undone by buying a counterfeit jewel, so many are in hell by mistake of their repentance. Many rest in their repentance, which caused on to say, 'Repentance damns more than sin!' It was a vain brag of king Cyrus, that caused it to be written upon his tombstone, 'I can do all things!' So could Paul, too—but it was 'through Christ, who strengthened him.'

Remedy (2). The second remedy against this device of Satan is, solemnly to consider of the nature of true repentance. Repentance is some other thing, than what vain men conceive. The Hebrew word for repentance signifies to return, implying a going back from what a man had done. It denotes a turning or converting from one thing to another, from sin to God. The Greeks have two words by which they express the nature of repentance, one signifies to be careful, anxious, solicitous, after a thing is done; the other word denotes after-wisdom, the mind's recovering of wisdom, or growing wiser after our folly. True repentance is a thorough change both of the mind and life. Repentance for sin is nothing worth without repentance from sin. "If you repent with a contradiction," says Tertullian, "God will pardon you with a contradiction; if you repent and yet continue in your sin, God will pardon you, and yet send you to hell—there is a pardon with a contradiction. Negative goodness serves no man's turn, to save him from the axe."

Repentance is sometimes taken, in a more strict and narrow sense, for godly sorrow; sometimes repentance is taken, in a large sense, for amendment of life. Repentance has in it three things, namely, the act, subject, and terms.

(1) The formal ACT of repentance is a changing and converting. It is often set forth in Scripture by turning. 'Turn me, and I shall be turned,' says Ephraim; 'after I was turned, I repented,' says he (Jer. 31:18, 19). It is a turning from darkness to light.

(2) The SUBJECT changed and converted is the whole man; it is both the sinner's heart and life: first his heart, then his life; first his person, then his practice and lifestyle. 'Wash, be clean,' there is the change of their persons; 'Put away the evil of your doings from before my eyes; cease to do evil, learn to do well' (Is. 1:16, 17); there is the change of their practices. 'Cast away,' says Ezekiel, 'all your transgressions whereby you have transgressed;' there is the change of the life; 'and make you a new heart and a new spirit' (18:31); there is the change of the heart.

(3) The TERMS of this change and conversion, from which and to which both heart and life must be changed; from sin to God. The heart must changed from the state and power of sin, the life from the acts of sin—but both unto God; the heart to be under his power in a state of grace, the life to be under his rule in all new obedience; and the apostle speaks, 'To open their eyes and to turn them from darkness to light, and from the power of Satan unto God' (Acts 26:18). So the prophet Isaiah says, 'Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord' (55:7).

Thus much of the nature of evangelical repentance. Now, souls, tell me whether it be such an easy thing to repent, as Satan does suggest. Besides what has been spoken, I desire that you will take notice, that repentance does include turning from the most darling sin. Ephraim shall say, 'What have I to do any more with idols?' (Hosea 14:8). Yes, it is a turning from all sin to God (Ezek. 18:30): 'Therefore I will judge you, O house of Israel, everyone according to his ways, says the Lord God. Repent, and turn yourselves from your transgressions; so iniquity shall not be your ruin.'

Herod turned from many—but turned not from his Herodias, which was his ruin. Judas turned from all visible wickedness, yet he would not cast out that golden devil 'covetousness', and therefore was cast into the hottest place in hell. He who turns not from every sin, turns not aright from any one sin. Every sin strikes at the honor of God, the being of God, the glory of God, the heart of Christ, the joy of the Spirit, and the peace of a man's conscience; and therefore a soul truly penitent strikes at all, hates all, conflicts with all, and will labor to draw strength from a crucified Christ to crucify all sins. A true penitent knows neither father nor mother, neither right eye nor right hand—but will pluck out the one and cut off the other. Saul spared but one Agag, and that cost him his soul and his kingdom (1 Sam. 15:9).

Besides, repentance is not only a turning from all sin—but also a turning to all good; to a love of all good, to a prizing of all good, and to a following after all good (Ezek. 18:21): 'But if the wicked will turn from all his sins that he has committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.' Mere negative righteousness and holiness is neither true righteousness nor true holiness. The evil servant did not use his one talent in debauchery (Matt. 25:18). Those reprobates (Matt. 25:41-45), did not rob the saints—but merely did not help them. For this they must eternally perish.

David fulfilled all the will of God, and had respect unto all his commandments, and so had Zacharias and Elizabeth. It is not enough that the tree does not bear bad fruit; but it must bring forth good fruit, else it must be 'cut down and cast into the fire' (Luke 13:7). So it is not enough that you are not thus and thus wicked—but you must be thus and thus gracious and godly, else divine justice will put the axe of divine vengeance to the root of your souls, and cut you off forever. 'The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.' (Matt. 3:10). Besides, repentance does include a sensibleness of sin's sinfulness—how opposite and contrary sin is to the blessed God. God is light, sin is darkness; God is life, sin is death; God is heaven, sin is hell; God is beauty, sin is deformity.

Also true repentance includes a sensibleness of sin's destructiveness; how it cast angels out of heaven, and Adam out of paradise; how it laid the first cornerstone in hell, and brought in all the curses, crosses, and miseries, that are in the world; and how it makes men liable to all temporal, spiritual and eternal wrath; how it has made men Godless, Christless, hopeless and heavenless.

Further, true repentance includes sorrow for sin, contrition of heart. It breaks the heart with sighs, and sobs, and groans—that by sin—a loving God and Father is offended; a blessed Savior afresh crucified, and the sweet Comforter, the Spirit, grieved and vexed.

Again, repentance does include, not only a loathing of sin—but also a loathing of ourselves for sin. As a man does not only loathe poison—but he loathes the very dish or vessel that has the smell of the poison; so a true penitent does not only loathe his sin—but he loathes himself, the vessel that smells of it; so Ezek. 20:43: 'And there shall you remember your ways and all your doings, wherein you have been defiled; and you shall loathe yourselves in your own sight for all your evils that you have committed.' True repentance will work your hearts, not only to loathe your sins—but to loathe yourselves.

True repentance is a sorrowing for sin, as it is an offence to God and against God. Repentance both comes from God, and drives a man to God, as it did the church in the Canticles, and the prodigal.

Again, true repentance does not only work a man to loathe himself for his sins—but it makes him ashamed of his sin also: 'What fruit had you in those things whereof you are now ashamed?' says the apostle (Rom. 6:21). So Ezekiel: 'And you shall be confounded, and never open your mouth any more, because of your shame, when I am pacified toward you for all that you have done, says the Lord God' (16:63). When a penitent soul sees his sins pardoned, the anger of God pacified, the divine justice satisfied, then he sits down and blushes, as one ashamed. 'So much the more God has been displeased with the blackness of sin, the more will he be pleased with the blushing of the sinner' (Bernard). Those who do not burn now in zeal against sin must before long burn in hell for sin.

Yes, true repentance makes a man to deny his sinful self, and to walk contrary to sinful self, to take a holy revenge upon sin, as you may see in Paul, the jailor, Mary Magdalene, and Manasseh. This the apostle shows in 2 Cor. 7:10, 11: 'Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter.'

Now souls, sum up all these things together, and tell me whether it would be such an easy thing to repent as Satan would make the soul to believe, and I am confident your heart will answer that it is as hard a thing to repent as it is to make a world, or raise the dead!

I shall conclude this second remedy with a worthy saying of a precious holy man: 'Repentance,' says he, 'strips us stark naked of all the garments of the old Adam, and leaves not so much as a shirt behind.' In this rotten building it leaves not a stone upon a stone. As the flood drowned Noah's own friends and servants, so must the flood of repenting tears drown our sweetest and most darling sins.

Remedy (3). The third remedy against this device of Satan is seriously to consider, That repentance is a continued act. The word repent implies the continuation of it. Anselm confesses, that all his life was either damnable for sin committed, or unprofitable for good omitted; and at last concludes, "Oh, what then remains, but in our whole life—but to lament the sins of our whole life." True repentance inclines a man's heart to perform God's statutes always, even unto the end. A true penitent must go on from faith to faith, from strength to strength; he must never stand still nor turn back. Repentance is a grace, and must have its daily operation as well as other graces. True repentance is a continued spring, where the waters of godly sorrow are always flowing: 'My sin is ever before me' (Psalm 51:3). A true penitent is often casting his eyes back to the days of his former vanity, and this makes him morning and evening to 'water his couch with his tears.' 'Remember not against me the sins of my youth,' says one blessed penitent; and 'I was once a blasphemer and a persecutor and a violent man,' says another penitent.

Repentance is a continued act of turning, a repentance never to be repented of, a turning never to turn again to folly. A true penitent has ever something within him to turn from; he can never get near enough to God; no, not so near him as once he was; and therefore he is still turning and turning that he may get nearer and nearer to him, who is his chief good and his only happiness, optimum maximum, the best and the greatest. They are every day a-crying out, 'O wretched men that we are, who shall deliver us from this body of death!' (Rom. 7:24). They are still sensible of sin, and still conflicting with sin, and still sorrowing for sin, and still loathing of themselves for sin. Repentance is no transient act—but a continued act of the soul.

And tell me, O tempted soul, whether it be such an easy thing as Satan would make you believe, to be every day a-turning more and more from sin, and a-turning nearer and nearer to God, your choicest blessedness. A true penitent can as easily content himself with one act of faith, or one act of love, as he can content himself with one act of repentance.

A Jewish Rabbi, pressing the practice of repentance upon his disciples, and exhorting them to be sure to repent the day before they died, one of them replied, that the day of any man's death was very uncertain. 'Repent, therefore, every day,' said the Rabbi, 'and then you shall be sure to repent the day before you die.' You are wise, and know how to apply it to your own advantage.

Remedy (4). The fourth remedy against this device of Satan is solemnly to consider, That if the work of repentance were such an easy work as Satan would make it to be, then certainly so many would not lie roaring and crying out of wrath and eternal ruin under the horrors and terrors of conscience, for not repenting! Yes, doubtless, so many millions would not go to hell for not repenting, if it were such an easy thing to repent. Ah, do not poor souls under horror of conscience cry out and say, Were all this world a lump of gold, and in our hand to dispose of—we would give it for the least particle of true repentance! And will you say it is an easy thing to repent?

When a poor sinner, whose conscience is awakened, shall judge the exchange of all the world for the least particle of repentance to be the happiest exchange that ever a sinner made; tell me, O soul, is it good going to hell? Is it good dwelling with the devouring fire, with everlasting burnings? Is it good to be forever separated from the blessed and glorious presence of God, and saints, and to be forever shut out from those good things of eternal life, which are so many, that they exceed number; so great, that they exceed measure; so precious, that they exceed all estimation? We know it is the greatest misery that can befall the sons of men; and would they not prevent this by repentance, if it were such an easy thing to repent as Satan would have it?

Well, then, do not run the hazard of losing God, Christ, heaven, and your soul forever, by hearkening to this device of Satan—that is, that it is an easy thing to repent. If it be so easy, why, then, do wicked men's hearts so rise against those who press the doctrine of repentance upon them in the sweetest way, and by the strongest and the choicest arguments that the Scriptures afford? And why do they kill two at once: the faithful laborer's name and their own souls, by their wicked words and actings, because they are put upon repenting, which Satan tells them is so easy a thing? Surely, were repentance so easy, wicked men would not be so much enraged when that doctrine is, by evangelical considerations, pressed upon them.

"If you be backward in the thoughts of repentance, be forward in the thoughts of hell, the flames whereof only the streams of the penitent eye can extinguish" (Tertullian). "Oh, how shall you tear and rend yourself! how shall you lament fruitless repenting! What will you say? Woe is me, that I have not cast off the burden of sin; woe is me, that I have not washed away my spots—but am now pierced with my iniquities; now have I lost the surpassing joy of angels!" (Basil).

Remedy (5). The fifth remedy against this device of Satan is seriously to consider, That to repent of sin is as great a work of grace, as not to sin. (Yet it is better to be kept from sin than cured of sin by repentance; as it is better for a man to be preserved from a disease than to be cured of the disease.) By our sinful falls—the powers of the soul are weakened; the strength of grace is decayed; our evidences for heaven are blotted; fears and doubts in the soul are raised (will God once more pardon this scarlet sin, and show mercy to this wretched soul?); the corruptions in the heart are more advantaged and confirmed; and the conscience of a man after falls is the more enraged or the more benumbed. Now for a soul, notwithstanding all this, to repent of his falls—this shows that it is as great a work of grace to repent of sin as it is not to sin.

Repentance is the vomit of the soul; and of all purgatives, none so difficult and hard as it is to vomit. The same means that tends to preserve the soul from sin, the same means works the soul to rise by repentance when it is fallen into sin. We know the mercy and loving-kindness of God is one special means to keep the soul from sin; as David spoke, 'I am constantly aware of your unfailing love, and I have lived according to your truth. I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.' (Psalm 26:3-5). So by the same means the soul is raised by repentance out of sin, as you may see in Mary Magdalene, who loved much, and wept much, because much was forgiven her (Luke 7:37-39). So those in Hosea: 'Come, let us return to the LORD! He has torn us in pieces; now he will heal us. He has injured us; now he will bandage our wounds. In just a short time, he will restore us so we can live in his presence.' (Hos. 6:1, 2); as the Hebrew has it, 'in his favor'. Confidence in God's mercy and love, that he would heal them, and bind up their wounds, and revive their dejected spirits, and cause them to live in his favor, was that which worked their hearts to repent and return unto him.

I might further show you this truth in many other particulars—but this may suffice: only remember this in the general, that there is as much of the power of God, and love of God, and faith in God, and fear of God, and care to please God, zeal for the glory of God (2 Cor. 7:11) requisite to work a man to repent of sin, as there is to keep a man from sin; by which you may easily judge, that to repent of sin is as great a work as not to sin. And now tell me, O soul, is it an easy thing not to sin? We know then certainly it is not an easy thing to repent of sin.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That he who now tempts you to sin upon this account, that repentance is easy, will, before long, to work you to despair, and forever to break the neck of your soul, present repentance as the most difficult and hardest work in the world; and to this purpose he will set your sins in order before you, and make them to say, 'We are yours, and we must follow you.' Bede tells of a certain great man that was admonished in his sickness to repent, who answered that he would not repent yet; for if he should recover, his companions would laugh at him; but growing more and more sick, his friends pressed him again to repent—but then he told them it was too late, for now, said he; I am judged and condemned.

Now, Satan will help to work the soul to look up, and see God angry; and to look inward, and to see conscience accusing and condemning; and to look downwards, and see hell's mouth open to receive the impenitent soul: and all this to render the work of repentance impossible to the soul. What, says Satan, do you think that that is easy which the whole power of grace cannot conquer while we are in this world? Is it easy, says Satan, to turn from some outward act of sin to which you have been addicted? Do you not remember that you have often complained against such and such particular sins, and resolved to leave them? And yet, to this hour, you have not, you cannot! What will it then be to turn from every sin? Yes, to mortify and cut off those sins, those darling lusts, which are as joints and limbs, which are as right hands and right eyes? Have you not loved your sins above your Savior? Have you not preferred earth before heaven? Have you not all along neglected the means of grace? and despised the offers of grace? and vexed the Spirit of grace? There would be no end, if I would set before you the infinite evils that you have committed, and the innumerable good services that you have omitted, and the frequent checks of your own conscience that you have condemned; and therefore you may well conclude that you can never repent, that you shall never repent.

Now, says Satan, do but a little consider your numberless sins, and the greatness of your sins, the foulness of your sins, the heinousness of your sins, the circumstances of your sins—and you shall easily see that those sins that you thought to be but motes, are indeed mountains; and is it not now in vain to repent of them? Surely, says Satan, if you should seek repentance and grace with tears, as Esau, you shall not find it! Your sand has run through the hour-glass, your sun has set, the door of mercy is shut, the golden scepter is withdrawn; and now you that have despised mercy, shall be forever destroyed by justice. For such a wretch as you are to attempt repentance is to attempt a thing impossible. It is impossible that you, that in all your life could never conquer one sin, should master such a numberless number of sins; which are so near, so dear, so necessary, and so profitable to you, that have so long bedded and boarded with you, that have been old acquaintance and companions with you. Have you not often purposed, promised, vowed, and resolved to enter upon the practice of repentance—but to this day could never attain it? Surely it is in vain to strive against the stream, where it is so impossible to overcome; you are lost and cast off forever; to hell you must go, to hell you shall go! Ah, souls! he who now tempts you to sin, by suggesting to you the easiness of repentance, will at last work you to despair, and present repentance as the hardest work in all the world, and a work as far above man as heaven is above hell, as light is above darkness. Oh that you were wise, to break off your sins by timely repentance. Repentance is a work that must be timely done, or utterly undone forever.

DEVICE 7. By making the soul bold to venture upon the occasions of sin.

Says Satan, You may walk by the harlot's door though you won't go into the harlot's bed; you may sit and sup with the drunkard, though you won't be drunk with the drunkard; you may look upon Jezebel's beauty, and you may play and toy with Delilah, though you do not commit wickedness with the one or the other; you may with Achan handle the golden wedge, though you do not steal the golden wedge.

Remedy (1). The first remedy is, solemnly to dwell upon those scriptures which expressly command us to avoid the occasions of sin, and the least appearance of evil (1 Thess. 5:22): 'Abstain from all appearance of evil.' Whatever is heterodox, unsound and unsavory, shun it, as you would do a serpent in your way, or poison in your food. Epiphanius says that in the old law, when any dead body was carried by any house, they were enjoined to shut their doors and windows. Theodosius tore the Arian's arguments presented to him in writing, because he found them repugnant to the Scriptures. Augustine retracted even ironies, because they had the appearance of lying.

When God had commanded the Jews to abstain from swine's flesh, they would not so much as name it—but in their common talk would call a sow another thing. To abstain from all appearance of evil, is to do nothing wherein sin appears, or which has a shadow of sin. Bernard 'Abstained from whatever is of evil show, or of ill report, that he may neither wound conscience nor credit.' We must shun and be shy of the very show and shadow of sin, if either we have a regard to. our credit abroad, or our comfort at home.

It was good counsel that Livia gave her husband Augustus: 'It behooves you not only not to do wrong—but not to seem to do so.' So Jude 23, 'And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh.' It is a phrase taken from legal uncleanness, which was contracted by touching the houses, the vessels, the garments, of unclean people. Under the law, men might not touch a menstruous cloth, nor would God accept of a blemished peace-offering. So we must not only hate and avoid gross sins—but everything that may carry a savor or suspicion of sin; we must abhor the very signs and tokens of sin. So in Prov. 5:8, 'Remove your way far from her, and come not near the door of her house.' He who would not be burnt, must dread the fire; he who would not hear the bell, must not meddle with the rope. One speaks of two young men that flung away their belts, when, being in an idol's temple, the laving water fell upon them, detesting, says the historian, the garment spotted by the flesh. One said, As often as I have been among vain men, I returned home less a man than I was before.

To venture upon the occasion of sin, and then to pray, 'Lead us not into temptation,' is all one as to thrust your finger into the fire, and then to pray that it might not be burnt. So, in Prov. 4:14, 15, you have another command: 'Enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it, and pass away.' This triple gradation of Solomon shows with a great emphasis, how necessary it is for men to flee from all appearance of sin, as the seaman shuns rocks and shelves; and as men shun those who have the plague-sores running upon them. As weeds endanger the corn, as an infection endangers the blood, or as an infected house endanger the neighborhood; so does the company of the wicked endanger the godly. Friendship with wicked consorts is one of the strongest chains of hell, and binds us to a participation in both their sin and their punishment.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That ordinarily there is no conquest over sin, without the soul turning from the occasion of sin. It is impossible for that man to get the conquest of sin—who plays and sports with the occasions of sin. God will not remove the temptation to sin, except you turn from the occasion of sin. It is a just and righteous thing with God, that he should fall into the pit, who will adventure to dance upon the brink of the pit, and that he should be a slave to sin, that will not flee from the occasions of sin. As long as there is fuel in our hearts for a temptation, we cannot be secure. He who has gunpowder about him had need keep far enough off from sparks. To rush upon the occasions of sin is both to tempt ourselves, and to tempt Satan to tempt our souls! It is very rare that any soul plays with the occasions of sin—but that soul is then ensnared by sin!

The fable says, that the butterfly asked the owl how she should deal with the fire which had singed her wings, who counseled her not to behold so much as its smoke.

It is seldom that God keeps that soul from the acts of sin, who will not keep off from the occasions of sin. He who adventures upon the occasions of sin, is as he who would quench the fire with gasoline. Ah, souls, often remember how frequently you have been overcome by sin, when you have boldly gone upon the occasions of sin! Look back, souls, to the days of your vanity, wherein you have been as easily conquered as tempted, vanquished as assaulted—when you have played with the occasions of sin. As you would for the future be kept from the acting of sin, and be made victorious over sin, oh! flee from the occasions of sin!

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That other precious saints, who were once glorious on earth, and are now triumphing in heaven, have turned from the occasion of sin, as hell itself; as you may see in Joseph (Gen. 39:10), 'And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.' Joseph was famous for all the four cardinal virtues, if ever any were. In this one temptation you may see his fortitude, justice, temperance, and prudence, in that he shuns the occasion: for he would not so much as be with her. And what a man is indeed, that he is in a temptation, which is but a tap to give vent to corruption. The Nazarite might not only not drink wine—but not taste a grape, or the husk of a grape. The leper was to shave his hair, and pare his nails.

The devil knows that corrupt nature has a seed-plot for all sin, which being drawn forth and watered by some sinful occasion, is soon set a-work to the producing of death and destruction. God will not remove the temptation, until we remove the occasion to temptation. A bird whiles aloft is safe—but she comes not near the snare, without danger. The shunning the occasions of sin renders a man most like the godliest of men. A soul eminently gracious dares not come near the temptation. So Job 31:1, 'I made a covenant with my eyes not to look with lust upon a young woman.' I set a watch at the entrance of my senses, that my soul might not by them be infected or endangered. The eye is the window of the soul, and if that should be always open, the soul might smart for it. A man may not look intently upon that, that he may not love entirely. The disciples were set a-gog, by beholding the beauty of the temple. It is best and safest to have the eye always fixed upon the highest and noblest objects: as the mariner's eye is fixed upon the star, when their hand is on the stern. So David, when he was himself, he shuns the occasion of sin (Psalm 26:4, 5): 'I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.'

Stories speak of some who could not sleep when they thought of the trophies of other worthies that went before them. The highest and choicest examples are to some, and should be to all, very quickening and provoking; and oh that the examples of those worthy saints, David, Joseph, and Job, might prevail with all your souls to shun and avoid the occasions of sin! Everyone should strive to be like them in grace, that they desire to be equal with in glory. He who shoots at the sun, though he be far short, will shoot higher than he who aims at a shrub. It is best, and it speaks out much of Christ within, to eye the highest and the worthiest examples.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That the avoiding the occasions of sin, is an evidence of grace, and that which lifts up a man above most other men in the world. That a man is indeed, which he is in temptation; and when sinful occasions present themselves before the soul, this speaks out both the truth and the strength of grace; when with Lot, a man can be chaste in Sodom, and with Timothy can live temperate in Asia, among the luxurious Ephesians; and with Job can walk uprightly in the land of Uz, where the people were profane in their lives, and superstitious in their worship; and with Daniel can be holy in Babylon; and with Abraham, righteous in Chaldea; and with Nehemiah, zealous in Damascus, etc.

Many a wicked man is full of corruption—but shows it not for lack of occasion; but that man is surely godly, who in his course will not be bad, though tempted by occasions to sin. A Christless soul is so far from refusing occasions to sin, when they come in his way, that he looks and longs after them, and rather than he will go without them he will buy them, not only with love or money—but also with the loss of his soul! Nothing but grace can fence a man against the occasions of sin, when he is strongly tempted thereunto. Therefore, as you would cherish a precious evidence in your own bosoms of the truth and strength of your graces, shun all sinful occasions.

Plutarch says of Demosthenes, that he was excellent at praising the worthy acts of his ancestors—but not so at imitating them. Oh that this were not applicable to many professors in our times!

DEVICE 8. By representing to the soul the outward mercies that vain men enjoy, and the outward miseries that they are freed from, while they have walked in the ways of sin.

Says Satan, Do you see, O soul, the many blessings that such and such enjoy, who walk in those very ways that your soul startles to think of, and the many crosses that they are delivered from, even such as makes other men, who say they dare not walk in such ways, to spend their days in sighing, weeping, groaning, and mourning? and therefore, says Satan, if ever you would be freed from the dark night of adversity, and enjoy the sunshine of prosperity—you must walk in their ways.

By this stratagem the devil took those in Jer. 44:16-18, "We will not listen to your messages from the Lord! We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like—just as we and our ancestors did before us, and as our kings and princes have always done in the towns of Judah and in the streets of Jerusalem. For in those days we had plenty to eat, and we were well off and had no troubles! But ever since we quit burning incense to the Queen of Heaven and stopped worshiping her, we have been in great trouble and have suffered the effects of war and famine." This is just the language of a world of ignorant, profane, and superstitious souls, who would have returned to bondage, yes, to that bondage that was worse than that the Israelites groaned under.

Remedy (1). The first remedy is, solemnly to consider, That no man knows how the heart of God stands towards a person, by his outward blessings to that person. His hand of mercy may be towards a man, when his heart may be against that man, as you may see in Saul and others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim. The hand of God was severely set against them, and yet the heart and affections of God were strongly working towards them.

No man knows either the love or hatred of God—by his outward mercy or misery towards them; for all things come alike to all, to the righteous and to the unrighteous, to the good and to the bad, to the clean and to the unclean. The sun of prosperity shines as well upon brambles of the wilderness—as upon fruit-trees of the orchard; the snow and hail of adversity comes upon the best garden—as well as upon the stinking ash-heap or the wild waste. Ahab's and Josiah's ends concur in the very circumstances. Saul and Jonathan, though different in their natures, deserts, and deportments; yet in their deaths they were not divided. Health, wealth, honors, crosses, sicknesses, losses, are cast upon good men and bad men promiscuously. Moses dies in the wilderness—as well as those who murmured. Nabal is rich—as well as Abraham. Ahithophel wise—as well as Solomon. Doeg is honored by Saul—as well as Joseph was by Pharaoh. Usually the worst of men have most of these outward things. Usually the holiest of men have least of earth, though most of heaven.

Cicero judged the Jews' religion to be nothing, because they were so often overcome, and impoverished, and afflicted; and the religion of Rome to be right, because the Romans prospered and became rulers of the world; and yet, though the Romans had God's hand, yet the Jews had his heart, for they were dearly beloved, though severely afflicted.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That there is nothing in the world that so provokes God to be wroth and angry, as men's taking encouragement from God's goodness and mercy—to do wickedly. This you may see by that deluge of wrath which fell upon the old world, and by God's raining hell out of heaven upon Sodom and Gomorrah. This is clear in Jeremiah 44:20-28. The words are worthy of your best meditation. Oh that they were engraven in all your hearts, and constant in all your thoughts! Though they are too large for me to transcribe them, yet they are not too large for me to remember them. To argue from God's mercy to sinful liberty—is the devil's logic—and such logicians do ever walk as upon a mine of gunpowder ready to be blown up! No such soul can ever avert or avoid the wrath of God. This is wickedness at the height—for a man to be very bad, because God is very good. There is not a worse spirit than this in hell. Ah, Lord, does not wrath, yes, the greatest wrath, lie at this man's door? Are not the strongest chains of darkness prepared for such a soul? To sin against mercy is bestial; no, it is worse. To render good for evil is divine, to render good for good is human, to render evil for evil is brutish; but to render evil for good is devilish; and from this evil deliver my soul, O God.

Such souls make God into a mere doll—one that will not do as he says; but they shall find God to be as severe in punishing as he is to others gracious in pardoning. Good turns aggravate unkindnesses, and our guilt is increased by our obligations.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That there is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted. Woe, woe to that soul that God will not spend a rod upon! This is the saddest stroke of all—when God refuses to strike at all! (Hos. 4:17), 'Ephraim is joined to idols; let him alone.' 'Why should you be smitten any more? you will revolt more and more' (Is. 1:5). When the physician gives up the patient, you say, 'Ring out his knell—the man is dead.' So when God gives over a soul to sin without control, you may truly say, 'This soul is lost,' you may ring out his knell, for he is twice dead, and plucked up by the roots.

Freedom from chastisement is the mother of carnal security, the poison of religion, the moth of holiness, and the introducer of wickedness. 'Nothing,' said one, 'seems more unhappy to me, than he to whom no adversity has happened.' Outward mercies often times prove a snare to our souls. 'I will lay a stumbling block' (Ezek. 3:20). Vatablus's note there is, 'I will prosper him in all things, and not by affliction restrain him from sin.' Prosperity has been a stumbling-block, at which millions have stumbled and fallen, and broke the neck of their souls forever! "Religion brought forth riches, and the daughter soon devoured the mother," said Augustine. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows." 1 Timothy 6:8-10

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That the lack of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. They have many mercies, yet they lack more than they enjoy. The mercies which they enjoy are nothing to the mercies they lack. It is true, they have honors and riches, and pleasures and friends, and are mighty in power; their family is established, and their offspring are before their eyes. 'Their houses are safe from fear, neither is the rod of God upon them.' 'They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ.' 'They spend their days in wealth, their eyes stand out with fatness, they have more than heart can wish: and they have no bands in their death—but their strength is firm; they are not in trouble as other men.'

Yet all this is nothing to what they lack. They lack a saving interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory. They lack acceptance and reconciliation with God; they lack righteousness, justification, sanctification, adoption, and redemption. They lack the pardon of sin, and power against sin, and freedom from the dominion of sin. They lack that favor with God, which is better than life, and that joy which is unspeakable and full of glory, and that peace which passes understanding, and that grace, the least spark of which is more worth than heaven and earth. They lack a house that has foundations, whose builder and maker is God. They lack those riches that perish not, the glory that fades not, that kingdom that shakes not.

Wicked men are the most needy men in the world, yes, they lack those two things that should render their mercies sweet, that is, the blessing of God, and contentment with their condition! Without these things, their heaven is but hell on this side hell. (Psalm 49:11, 73:7; Job 21:12) When their hearts are lifted up and grown big upon the thoughts of their abundance, if conscience does but put in a word and say, It is true, here is this and that outward mercy—Oh—but where is a saving interest in Christ? Where is the favor of God? Where are the comforts of the Holy Spirit? Where are the evidences for heaven? This word from conscience makes the man's countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand and left to be as dead and withered. Ah, were but the eyes of wicked men open to see their spiritual needs under their temporal abundance, they would cry out and say, as Absalom did, 'What are all these to me so long as I cannot see the king's face?' (2 Sam. 14:23, 32). What is honor, and riches, and the favor of creatures—so long as I lack the favor of God, the pardon of my sins, a saving interest in Christ, and the hope of glory! O Lord, give me these, or I die! Give me these, or else I shall eternally die!

Neither Christ nor heaven can be hyperbolized. A crown of gold cannot cure the headache; a velvet slipper cannot ease the gout; honor or riches cannot quiet and still the conscience. The heart of man is a three-sided triangle, which the whole round circle of the world cannot fill, as mathematicians say—but all the corners will complain of emptiness, and hunger for something else.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That outward things are not as they seem and are esteemed. They have, indeed, a glorious outside—but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears. What if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate! What if my servants should be unfaithful abroad, and my children should be deceitful at home! Ah, the secret fretting, vexing, and gnawing that does daily, yes hourly, attend those men's souls whose hands are full of worldly goods!

It was a good speech of an emperor: 'You,' said he, 'gaze on my purple robe and golden crown—but did you know what cares are under it, you would not take it up from the ground to have it.' It was a true saying of Augustine on the 26th Psalm: 'Many are miserable by loving hurtful things—but they are more miserable by having them.' It is not what men enjoy—but the principle from whence it comes, that makes men happy. Much of these outward things do usually cause great distraction, great vexation, and great condemnation at last, to the possessors of them. If God gives them in his wrath, and does not sanctify them in his love, they will at last be witnesses against a man, and millstones forever to sink a man in that day when God shall call men to an account, not for the use—but for the abuse of mercy.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider the end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them rest and quiet from those sorrows and sufferings that others sigh under. David shows the end and design of God in this. "When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will make them vanish from this life." Psalm 73:16-20. So in Psalm 92:7, "Although the wicked flourish like weeds, and evildoers blossom with success, there is only eternal destruction ahead of them." God's setting them up, is but in order to his casting them down; his raising them high, is but in order to his bringing them low. Exod. 9:16: 'And in very deed, for this cause have I raised you up, for to show in you my power, and that my name may be declared throughout all the earth.' I have constituted and set you up as a target—that I may let fly at you, and follow you close with plague upon plague, until I have beaten the very breath out of your body, and got myself a name, by setting my feet upon the neck of all your pride, power, pomp, and glory.

Ah, souls, what man in his wits would be lifted up that he might be cast down; would be set higher than others, when it is but in order to his being brought down lower than others? There is not a wicked man in the world that is set up with Lucifer, as high as heaven—but shall with Lucifer be brought down as low as hell. Can you think seriously of this, O soul, and not say, O Lord, I humbly crave that you will let me be little in this world, that I may be great in another world; and low here, that I may be high forever hereafter. Let me be low, and feed low, and live low, so I may live with you forever; let me now be clothed with rags, so you will clothe me at last with your robes; let me now be set upon a ash-heap, so I may at last be advanced to sit with you upon your throne. Lord, make me rather gracious than great, inwardly holy than outwardly happy, and rather turn me into my first nothing, yes, make me worse than nothing, rather than set me up for a time, that you may bring me low forever. "Grant us, Lord, that we may so partake of temporal felicity, that we may not lose eternal happiness." (Bernard).

Valens, the Roman emperor, fell from being an emperor to be a footstool to Sapor, king of Persia. Dionysius, king of Sicily, fell from his kingly glory to be a schoolmaster. The brave Queen Zenobia was brought to Rome in golden chains. Belisarius, a famous general, Henry the Fourth, Bajazet Pythias, great Pompey, and William the Conqueror, these, from being very high were brought very low; they all fell from great glory and majesty to great poverty and misery.

Remedy (7). The seventh remedy against this device of Satan is solemnly to consider, That God does often most plague and punish those whom others think he does most spare and love; that is, God does plague and punish them most with spiritual judgments—which are the greatest, the sorest, and the heaviest—whom he least punishes with temporal punishments. (Psalm 81:12, 78:26-31, 106:15) He gave them their requests—but sent leanness into their soul. It is a heavy plague to have a fat body and a lean soul; a house full of gold, and a heart full of sin. There are no men on earth so internally plagued as those who meet with least external plagues. Oh the blindness of mind, the hardness of heart, the searedness of conscience, that those souls are given up to, who, in the eye of the world, are reputed the most happy men, because they are not outwardly afflicted and plagued as other men.

Ah, souls, it were better that all the temporal plagues that ever befell the children of men since the fall of Adam should at once meet upon your souls, than that you should be given up to the least spiritual plague, to the least measure of spiritual blindness or spiritual hardness of heart. Nothing will better that man, nor move that man, who is given up to spiritual judgments. Let God smile or frown, stroke or strike, cut or kill—he minds it not, he regards it not; let life or death, heaven or hell, be set before him—it stirs him not; he is mad upon his sin, and God is fully set to do justice upon his soul. This man's preservation is but a reservation unto a greater condemnation; this man can set no bounds to himself; he is become a brat of fathomless perdition; he has guilt in his bosom and vengeance at his back wherever he goes. Neither ministry nor misery, neither miracle nor mercy, can mollify his heart! And if this soul be not in hell, on this side hell—who is? It is better to have an ulcerated body—than a seared conscience. It is better to have no heart—than a hard heart. It is better to have no mind—than a blind mind.

Remedy (8). The eighth remedy against this device of Satan is, To dwell more upon that strict account that vain men must make for all that good that they do enjoy. "In that day men shall give an account of good things committed unto them, of good things neglected by them, of evil committed by them, and of evils allowed by them. Then shall a good conscience be more worth than all the world's good." (Bernard) Ah! did men dwell more upon that account that they must before long—give for all the mercies that they have enjoyed, and for all the favors that they have abused, and for all the sins they have committed—it would make their hearts to tremble and their lips to quiver, and rottenness to enter into their bones; it would cause their souls to cry out, and say, 'Oh that our mercies had been fewer and lesser, that our account might have been easier, and our torment and misery, for our abuse of so great mercy, not greater than we are able to bear. Oh cursed be the day wherein the crown of honor was set upon our heads, and the treasures of this world were cast into our laps; oh cursed be the day wherein the sun of prosperity shined so strong upon us, and this flattering world smiled so much upon us, as to occasion us to forget God, to slight Jesus Christ, to neglect our souls, and to put far from us the day of our account!'

Philip the Third of Spain, whose life was free from gross evils, professed, that he 'would rather lose his kingdom than offend God willingly.' Yet being in the agony of death, and considering more thoroughly of his account he was to give to God, fear struck into him, and these words broke from him 'Oh! would to God I had never reigned. Oh that those years that I have spent in my kingdom, I had lived a solitary life in the wilderness! Oh that I had lived a solitary life with God! How much more securely would I now have died! How much more confidently would I have gone to the throne of God! What does all my glory profit me—but that I have so much the more torment in my death?'

God keeps an exact account of every penny that is laid out upon him and his, and that is laid out against him and his; and this in the day of account men shall know and feel, though now they wink and will not understand. The sleeping of vengeance causes the overflowing of sin, and the overflowing of sin causes the awakening of vengeance. Abused mercy will certainly turn into fury. God's forbearance of sin, is not the overlooking of sin. The day is at hand when he will pay wicked men for the abuse of old and new mercies. If he seems to be slow, yet he is sure. He has leaden heels—but iron hands. The farther he stretches his bow, or draws his arrow, the deeper he will wound in the day of vengeance. Men's actions are all in print in heaven, and God will, in the day of account, read them aloud in the ears of all the world, that they may all say Amen to that righteous sentence that he shall pass upon all despisers and abusers of mercy.

Jerome still thought that voice was in his ears. 'Arise you dead, and come to judgment.' As often as I think on that day, how does my whole body quake, and my heart within me tremble.

DEVICE 9. By presenting to the soul the crosses, losses, reproaches, sorrows, and sufferings, which daily attend those who walk in the ways of holiness. Says Satan, Do not you see that there are none in the world that are so vexed, afflicted, and tossed, as those who walk more circumspectly and holily than their neighbors? They are a byword at home, and a reproach abroad; their miseries come in upon them like Job's messengers, one upon the neck of another, and there is no end of their sorrows and troubles. Therefore, says Satan, you were better to walk in ways that are less troublesome, and less afflicted, though they be more sinful; for who but a madman would spend his days in sorrow, vexation, and affliction, when it may be prevented by walking in the ways that I set before him?

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That all the afflictions that attend the people of God, are such as shall turn to their profit and glorious advantage. They shall discover that filthiness and vileness in sin, that yet the soul has never seen.

It was a speech of a German divine in his sickness, 'In this disease I have learned how great God is, and what the evil of sin is; I never knew in my experience, who God was, nor what sin meant—until now.' Afflictions are a crystal glass, wherein the soul has the clearest sight of the ugly face of sin. In this glass the soul comes to see sin to be but a bitter-sweet; yes, in this glass the soul comes to see sin not only to be an evil—but to be the greatest evil in the world, to be an evil far worse than hell itself.

Again, They shall contribute to the mortifying and purging away of their sins (Isa. 1:15, and 27:8, 9). Afflictions are God's furnace, by which he cleanses his people from their dross. Affliction is a fire to purge out our dross, and to make virtue shine. Afflictions are medicines which heal soul diseases, better than all the remedies of physicians. Aloes kill worms; colds and frosts do destroy vermin; so do afflictions the corruptions that are in our hearts. The Jews, under all the prophet's thunderings, retained their idols; but after their Babylonish captivity, it is observed, there have been no idols found among them.

Again, Afflictions are sweet preservatives to keep the saints from sin, which is a greater evil than hell itself. As Job spoke, 'Surely it is fit to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach me; if I have done iniquity, I will do it no more. Once have I spoken foolishly, yes, twice, I will do so no more' (Job 34:31, 32; 40:5). The burnt child dreads the fire. Ah! says the soul under the rod, sin is but a bitter-sweet; and for the future I intend, by the strength of Christ, that I will not buy repentance at so dear a rate.

Salt brine preserves from putrefaction, and salt marshes keep the sheep from the rot: so do afflictions the saints from sin. The ball in the Emblem says, the harder you beat me down in affliction, the higher I shall bound in affection towards heaven and heavenly things.

The Rabbis, to scare their scholars from sin, were accustomed to tell them, 'That sin made God's head ache.' And saints under the rod have found by woeful experience, that sin makes not only their heads—but their hearts ache also.

Augustine, by wandering out of his way, escaped one that lay in wait to harm him. If afflictions did not put us out of our way, we would many times meet with some sin or other, that would harm our precious souls.

Again, They will work the saints to be more fruitful in holiness (Heb. 12:10, 11): 'But he afflicts us for our profit, that we might be partakers of his holiness.' The flowers smell sweetest after a shower; vines bear the better fruit, after pruning; the walnut tree is most fruitful when most beaten. Saints spring and thrive most internally when they are most externally afflicted. Afflictions are called by some 'the mother of virtue.' Manasseh's chain was more profitable to him than his crown. Luther could not understand some Scriptures until he was in affliction. The Christ-cross is no letter, and yet that taught him more than all the letters in the row. God's house of correction is his school of instruction. All the stones that came about Stephen's ears did but knock him closer to Christ, the corner-stone. The waves did but lift Noah's ark nearer to heaven; and the higher the waters grew, the more near the ark was lifted up to heaven.

Afflictions lift up the soul to more rich, clear, and full enjoyments of God (Hosea 2:14): 'Behold, I will allure her into the wilderness, and speak comfortably to her' (or rather, as the Hebrew has it), 'I will earnestly or vehemently speak to her heart.' God makes afflictions to be but inlets to the soul's more sweet and full enjoyment of his blessed self. When was it that Stephen saw the heavens open, and Christ standing at the right hand of God—but when the stones were about his ears, and there was but a short step between him and eternity? And when did God appear in his glory to Jacob—but in the day of his troubles, when the stones were his pillows, and the ground his bed, and the hedges his curtains, and the heavens his canopy? Then he saw the angels of God ascending and descending in their glistering robes.

The plant grows with cutting; being cut, it flourishes; it contends with the axe, it lives by dying, and by cutting it grows. So do saints by their afflictions which befall them; they gain more experience of the power of God supporting them, of the wisdom of God directing them, of the grace of God refreshing and cheering them, and of the goodness of God quieting and quickening of them, to a greater love to holiness, and to a greater delight in holiness, and to a more vehement pursuing after holiness.

It is reported of Tiberius the emperor that, passing by a place where he saw a cross lying in the ground upon a marble stone, and causing the stone to be dug up, he found a great deal of treasure under the cross. So many a precious saint has found much spiritual and heavenly treasure under the crosses they have met withal.

I have read of a fountain, that at noonday is cold, and at midnight it grows warm; so many a precious soul is cold God-wards, and heaven-wards, and holiness-wards, in the day of prosperity; that grow warm God-wards and heaven-wards, and holiness-wards, in the midnight of adversity.

Again, Afflictions serve to keep the hearts of the saints humble and tender (Lam. 3:19, 20): 'Remembering my affliction and my misery, the wormwood and the gall. My soul has them still in remembrance, and is humbled in me,' or bowed down in me, as the original has it. So David, when he was under the rod, could say, 'I was mute, I opened not my mouth; because you did it' (Psalm 39:4).

I have read of Gregory Nazianzen, who, when anything fell out prosperously, would read over the Lamentation of Jeremiah, and that kept his heart tender, humbled, and low. Prosperity does not contribute more to the puffing up the soul, than adversity does to the bowing down of the soul. This the saints by experience find; and therefore they can kiss and embrace the cross, as others do the world's crown. The more the purest spices are beaten and bruised—the sweeter scent and fragrance they send abroad. So do saints when they are afflicted.

Again, They serve to bring the saints nearer to God, and to make them more importunate and earnest in prayer with God. 'Before I was afflicted, I went astray; but now have I kept your word.' 'It is good for me that I have been afflicted, that I might learn your statutes.' 'I will be to Ephraim as a lion, and as a young lion to the house of Judah. I, even I, will tear and go away: I will take away, and none shall rescue him.' 'I will go and return to my place, until they acknowledge their offence, and seek my face: in their affliction they will seek me early.' And so they did. 'Come,' say they, 'and let us return unto the Lord: for he has torn, and he will heal us; he has smitten, and he will bind us up. After two days he will revive us: in the third day he will raise us up, and we shall live in his sight.' (Psalm 119:67, 71. Hosea 5:14, 15; 6:1, 2.)

So when God had hedged up their way with thorns, then they say, 'I will go and return to my first husband; for then was it with me better than now' (Hosea 2:6, 7). Ah the joy, the peace, the comfort, the delight, and contentment that did attend us, when we kept close communion with God, does bespeak our return to God. 'We will return to our first husband; for then was it with us better than now.'

When Tiribazus, a noble Persian, was arrested, he drew out his sword, and defended himself; but when they told him that they came to carry him to the king, he willingly yielded. So, though a saint may at first stand a little out, yet when he remembers that afflictions are to carry him nearer to God, he yields, and kisses the rod. Afflictions are like the prick at the nightingale's bosom—which awakens her, and puts her upon her sweet and delightful singing.

Again, Afflictions serve to revive and recover decayed graces; they inflame that love that is cold, and they quicken that faith that is decaying, and they put life into those hopes that are withering, and spirits into those joys and comforts that are languishing. Most men are like a top, which will not go unless you whip it, and the more you whip it the better it goes. You know how to apply it. Those who are in adversity, says Luther, do better understand Scriptures; but those who are in prosperity read them as a verse in Ovid. Bees are killed with too much honey, but quickened with vinegar. The honey of prosperity kills our graces—but the vinegar of adversity quickens our graces. Musk, says one, when it has lost its fragrance, if it is put into the sink among filth—that recovers it. So do afflictions recover and revive decayed graces. The more saints are beaten with the hammer of afflictions, the more they are made the trumpets of God's praises, and the more are their graces revived and quickened. Adversity abases the loveliness of the world which strives to entice us; it abates the lustiness of the flesh within, which strives to incite us to folly and vanity; and it assists the soul in his quarrel to the two former, which tends much to the reviving and recovering of decayed graces.

Now, suppose afflictions and troubles attend the ways of holiness, yet seeing that they all work for the great profit and singular advantage of the saints, let no soul be so mad as to leave an afflicted way of holiness, to walk in a smooth path of wickedness.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, that all the afflictions which befall the saints, only reach their worse part; they reach not, they hurt not, their noble part, their best part. 'And who shall harm you, if you be followers of that which is good,' says the apostle (1 Peter 3:13). That is, none shall harm you. They may thus and thus afflict you—but they shall never harm you. The Christian soldier shall ever be master of the day. He may suffer death—but never conquest.

It was the speech of an heathen, when as by a tyrant he was commanded to be put into a mortar, and to be beaten to pieces with an iron pestle, he cries out to his persecutors: 'You do but beat the vessel, the case, the husk; you do not beat me.' His body was to him but as a case, a husk; he counted his soul himself, which they could not reach. You are wise, and know how to apply it.

Socrates said of his enemies, 'They may kill me—but they cannot hurt me.' So afflictions may kill us—but they cannot hurt us; they may take away my life—but they cannot take away my God, my Christ, my crown.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the afflictions which attend the saints in the ways of holiness, are but short and momentary. 'Sorrow may abide for a night—but joy comes in the morning' (Psalm 30:5). This short storm will end in an everlasting calm, this short night will end in a glorious day, that shall never have end. It is but a very short time between grace and glory, between our title to the crown and our wearing the crown, between our right to the heavenly inheritance and our possession of the heavenly inheritance. What is our life but a shadow, a bubble, a flower, a runner, a span, a dream? Yes, so small a while does the hand of the Lord rest upon us, that Luther cannot get diminutives enough to extenuate it, for he calls it a very little cross that we bear. The prophet in Isaiah 26:20, says the indignation does not pass—but overpass. The sharpness, shortness, and suddenness of it is set forth by the travail of a woman (John 16:21). And that is a sweet scripture: 'For you have need of patience, that after you have done the will of God, you might receive the promise.' 'For yet a little while, he who shall come will come, and will not tarry' (Heb. 10:36, 37). 'A little, little, little while.'

There are none of God's afflicted ones that have not their intermissions and respites whiles under their short and momentary afflictions. When God's hand is on your back, let your hand be on your mouth, for though the affliction be sharp, it shall be but short.

When Athanasius's friends came to bewail him, because of his misery and banishment, he said, 'It is but a little cloud, and will quickly be gone.' It will be but as a day before God will give his afflicted ones beauty for ashes, the oil of gladness for the spirit of heaviness; before he will turn all your sighing into singing, all your lamentations into consolations, your sackcloth into silks, ashes into ointments, and your fasts into everlasting feasts!

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That the afflictions which befall the saints are such as proceed from God's dearest love. 'As many as I love, I rebuke and chasten' (Rev. 3:19). Saints, says God, think not that I hate you, because I thus chide you. He who escapes discipline may suspect his adoption. God had one Son without corruption—but no son without correction. A gracious soul may look through the darkest cloud, and see God smiling on him. We must look through the anger of his correction to the sweetness of his countenance; even as by the rainbow we see the beautiful image of the sun's light in the midst of a dark and watery cloud.

Augustine asks—If he were beloved, how came he to be sick? So are wicked men apt to say, because they know not that corrections are pledges of our adoption, and badges of our sonship. God had one Son without sin—but none without sorrow.

When Munster lay sick, and his friends asked him how he did and how he felt himself, he pointed to his sores and ulcers, whereof he was full, and said, 'These are God's gems and jewels, with which he decks his best friends, and to me they are more precious than all the gold and silver in the world.' A soul at first conversion is but rough cast; but God by afflictions does square and fit, and fashion it for that glory above, which shows that discipline flows from precious love; therefore the afflictions which attend the people of God should be no bar to holiness, nor no motive to draw the soul to ways of wickedness.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That it is our duty and glory not to measure afflictions by the smart—but by the end. When Israel was dismissed out of Egypt, it was with gold and ear-rings (Exod. 11:3); so the Jews were dismissed out of Babylon with gifts, jewels, and all necessary utensils (Ezra 1:7-11). Look more at the latter end of a Christian—than the beginning of his affliction. Consider the patience of Job, and what end the Lord made with him. Look not upon Lazarus lying at Dives's door—but lying in Abraham's bosom. Look not to the beginning of Joseph, who was so far from his dream that the sun and moon should reverence him, that for two years he was cast where he could see neither sun, moon, nor stars; but behold him at last made ruler over Egypt. Look not upon David as there was but a step between him and death, nor as he was envied by some, and slighted and despised by others; but behold him seated in his royal throne, and dying in his bed of honor, and his son Solomon and all his glistering nobles about him.

Afflictions, they are but as a dark entry into your Father's house; they are but as a dirty lane to a royal palace. Now, tell me, souls, whether it be not very great madness to shun the ways of holiness, and to walk in the ways of wickedness, because of those afflictions which attend the ways of holiness.

Afflictions, they are but our Father's goldsmiths, who are working to add pearls to our crowns. Tiberius saw paradise when he walked upon hot burning coals. Herodotus said of the Assyrians, Let them drink nothing but wormwood all their life long; when they die, they shall swim in honey. You are wise, and know how to apply it.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the design of God in all the afflictions which befall them, is only to try them; it is not to wrong them, nor to ruin them, as ignorant souls are apt to think. 'He knows the way that I take: and when he has tried me, I shall come forth as gold,' says patient Job, 33:10. So in Deut. 8:2, 'And you shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep his commandments or not.' God afflicted them thus, that he might make known to themselves and others what was in their hearts. When fire is put to green wood, there comes out abundance of watery stuff that before appeared not; when the pond is empty, the mud, filth, and toads come to light. The snow covers many a ash-heap, so does prosperity many a rotten heart. It is easy to wade in a warm bath, and every bird can sing in a sunshine day. Hard weather tries what health we have; afflictions try what sap we have, what grace we have. Withered leaves soon fall off in windy weather, rotten boughs quickly break with heavy weights. You are wise, and know how to apply it.

Afflictions are like pinching frosts, which will search us; where we are most unsound, we shall soonest complain, and where most corruptions lie, we shall most shrink. We try metal by knocking; if it sound well, then we like it. So God tries his by knocking, and if under knocks they yield a pleasant sound, God will turn their night into day, and their bitter into sweet, and their cross into a crown; and they shall hear that voice, 'Arise, and shine; for the glory of the Lord is risen upon you, and favors of the Lord are flowing in on you' (Is. 60:1).

Dunghills raked send out a filthy stream; ointments crushed send out a sweet perfume. This is applicable to sinners and saints under the rod.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, That the afflictions, wrath, and misery which attend the ways of wickedness, are far greater and heavier than those which attend the ways of holiness. Oh, the galling, girding, lashing, and gnawing of conscience, which attend souls in a way of wickedness! 'The wicked,' says Isaiah, 'are like the troubled sea, which cannot rest, whose waters cast up mire and dirt.' 'There is no peace to the wicked, says my God.'

There are snares in all their mercies, and curses and crosses attend all their comforts, both at home and abroad. What is a fine suit of clothes with the plague in it? and what is a golden cup when there is poison at the bottom? or what is a silken stocking with a broken leg in it? The curse of God, the wrath of God, the hatred of God, and the fierce indignation of God—always attend sinners walking in a way of wickedness. Turn to Deuteronomy 28, and read from ver. 15 to the end of the chapter; and turn to Leviticus 26, and read from ver. 14 to the end of the chapter, and then you shall see how the curse of God haunts the wicked, as it were a fury, in all his ways. In the city it attends him, in the country hovers over him; coming in, it accompanies him; going forth, it follows him, and in travel it is his comrade. It fills his heart with strife, and mingles the wrath of God with his sweetest morsels. It is a moth in his wardrobe, disease among his cattle, mildew in the field, rot among sheep, and ofttimes makes his children, his greatest vexation and confusion. There is no solid joy, nor lasting peace, nor pure comfort, which attends sinners in their sinful ways. There is a sword of vengeance that every moment hang over their heads by a small thread! And what joy and contentment can attend such souls, if the eye of conscience be but so far open as to see the sword? Ah! the horrors and terrors, the tremblings and shakings, that attend their souls!

Sin brings in sorrow and sickness. The Rabbis say, that when Adam tasted the forbidden fruit, his head ached. Sirens are said to sing curiously while they live—but to roar horribly when they die. So do the wicked.

(Sin oftentimes makes men insensible of the wrath of the Almighty. Sin transforms many a man, as it were, into those bears in Pliny, that could not be stirred with the sharpest prickles; or those fish in Aristotle, that though they have spears thrust into their sides, yet they awake not.)

DEVICE 10. By working them to be frequent in comparing themselves and their ways, with those who are reputed or reported to be worse than themselves.

By this device the devil drew the proud pharisee to bless himself in a cursed condition, 'God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this tax-collector' (Luke 18:11). Why, says Satan—you are now and then a little lustful—but such and such do daily defile and pollute themselves by actual immorality and filthiness; you deceive and take advantage your neighbors in things that are but as toys and trifles—but such and such deceive and take advantage of others in things of greatest concernment, even to their ruin and undoing; you do but sit, and chat, and sip with the drunkard—but such and such sit and drink and are drunk with the drunkard; you are only a little proud in heart and habit, in looks and words.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider this, That there is not a greater nor a clearer argument to prove a man a hypocrite, than to be quick-sighted abroad—and blind at home, than to see 'a mote in another man's eye, and not a beam in his own eye' (Matt. 7:3, 4); than to use spectacles to behold other men's sins rather than looking-glasses to behold his own; rather to be always holding his finger upon other men's sores, and to be amplifying and aggravating other men's sins—and mitigating of his own.

History speaks of a kind of witches that, stirring abroad, would put on their eyes—but returning home they boxed them up again. So do hypocrites.

Remedy (2). The second remedy against this device of Satan is, To spend more time in comparing of your internal and external actions with the Rule, with the Word, by which you must be judged at last—than in comparing of yourselves with those who are worse than yourselves. That man who, comparing his self with others that are worse than himself, may seem, to himself and others, to be an angel. Yet comparing himself with the word of God, may see himself to be like the devil, yes, a very devil. 'Have not I chosen twelve, and one of you is a devil?' (John 6:70). Such men are like him, as if they were spit out of his mouth.

The nearer we draw to God and his Word the more rottenness we shall find in our bones. The more any man looks into the body of the sun, the less he sees when he looks down again. It is said of the basilisk, that if he looks into a mirror he presently dies; so will sin, and a sinner (in a spiritual sense), when the soul looks into the Word, which is God's mirror.

Satan is called 'the god of this world' (2 Cor. 4:4), because, as God at first did but speak the word, and it was done, so, if the devil does but hold up his finger, give the least hint—they will obey his will, though they undo their souls forever. Ah, what monsters would these men appear to be, did they but compare themselves with a righteous rule, and not with the most unrighteous men; they would appear to be as black as hell itself.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That though your sins be not as great as those of others, yet without sound repentance on your side, and pardoning mercy on God's side—you will be as certainly damned as others, though not equally tormented with others. What though hell shall not be so hot to you as to others, yet you must as certainly go to hell as others—unless the glorious grace of God shines forth upon you in the face of Christ. God will suit men's punishments to their sins; the greatest sins shall be attended with the greatest punishments, and lesser sins with lesser punishments. (As in heaven one is more glorious than another, so in hell one shall be more miserable than another—Augustine.)

Alas, what a poor comfort will this be to you when you come to die, to consider that you shall not be equally tormented with others, yet must be forever shut out from the glorious presence of God, Christ, angels, and saints, and from those good things of eternal life, that are so many that they exceed number, so great that they exceed measure, so precious that they exceed estimation! Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven; the worm of grief gnaws as painful as the fire burns. If those souls (Acts 20:37) wept because they should see Paul's face no more, how deplorable is the eternal deprivation of the beautific vision! The gate of blessedness, the gate of hope, the gate of mercy, the gate of glory, the gate of consolation, and the gate of salvation—will be forever shut against them (Matt. 25:10).

But this is not all: you shall not be only shut out of heaven—but shut up in hell forever; not only shut out from the presence of God and angels—but shut up with devils and damned spirits for ever; not only shut out from those sweet, surpassing, unexpressible, and everlasting pleasures that are at God's right hand—but shut up forever under those torments that are ceaseless, remediless and endless. Ah, souls, were it not ten thousand times better for you to break off your sins by repentance, than to go on in your sins until you feel the truth of what now you hear? It was a good saying of Chrysostom, speaking of hell: 'Let us not seek to figure out where it is—but how we shall escape it!'

God is very merciful. Ah, that you would repent and return, that your souls might live forever! Remember this, grievous is the torment of the damned for the bitterness of the punishments—but most grievous for the eternity of the punishments! For to be tormented without end—this is that which goes beyond the bounds of all desperation. Ah, how do the thoughts of this make the damned to roar and cry out for unquietness of heart, and tear their hair, and gnash their teeth, and rage for madness, that they must dwell in 'everlasting burnings' forever!

Surely one good means to escape hell is to take a turn or two in hell by our daily meditations.

DEVICE 11. By polluting and defiling the souls and judgments of men with such dangerous errors, which in their proper tendency tend to carry the souls of men to all looseness and wickedness, as woeful experience does abundantly evidence.

Ah, how many are there filled with these and suchlike Christ-dishonoring and soul-undoing opinions, that is—that the Scriptures are full of fallacies and uncertainties, and no further to be heeded, than they agree with their own carnal thoughts; that it is a poor, low thing, if not idolatry too, to worship God in a Mediator; that the resurrection is already past; that there was never any such man or person as Jesus Christ—but that all is an allegory; that there is no God nor devil, heaven nor hell—but what is within us; that sin and grace are equally good—with a hundred other horrid opinions, which have caused wickedness to break in as a flood among us.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That an erroneous, vain MIND is as odious to God as a wicked LIFE. He who had the leprosy in his head was to be pronounced utterly unclean (Levit. 13:44). Gross errors make the heart foolish, and render the life loose. Error spreads and frets like a gangrene, and renders the soul a leper in the sight of God. The breath of the erroneous is infectious, and, like the dogs of Congo—they bite though they bark not.

It was God's heavy and dreadful plague upon the Gentiles, to be given up to a mind void of judgment, or an injudicious mind, or a mind rejected, disallowed, abhorred of God, or a mind that none have cause to glory in—but rather to be ashamed of (Rom. 1:28). I think that in these days God punishes many men's former wickednesses, by giving them up to soul-ruining errors. Ah, Lord, this mercy I humbly beg, that you would rather take me into your own hand, and do anything with me, than give me up to those sad errors to which thousands have married their souls and are in the way of perishing forever. It were best that we never erred; next to that, that we amended our error. To persist in error is diabolical.

Remedy (2). The second remedy against this device of Satan is, To receive the truth affectionately, and let it dwell in your souls plenteously. When men stand out against the truth, when truth would enter, and men bar the door of their souls against the truth, God in justice gives up such souls to be deluded and deceived by error, to their eternal undoing (2 Thess. 2:10-12): 'Because they received not the love of the truth, that they might be saved, God shall send them strong delusions (or, as the Greek has it, "the efficacy of error,") that they should believe a lie; that they all might be damned who believed not the truth—but had pleasure in unrighteousness.'

Ah, sirs, as you love your souls, do not tempt God, do not provoke God, by your withstanding truth—to give you up to believe a lie, that you may be damned. There are no men on earth so fenced against error as those are that receive the truth in the love of it. Such souls are not 'easily tossed to and fro, and carried about with every wind of doctrine by the sleight of men and cunning craftiness, wherein they lie in wait to deceive' (The Greek, signifies such sleights as cheaters and false gamesters use at dice.) It is not he who receives most of the truth unto his head—but he who receives most of the truth affectionately into his heart—who shall enjoy the happiness of having his judgment sound and clear, when others shall be deluded and deceived by them, who make it their business to infect the judgments and to undo the souls of men. The greatest sinners are sure to be the greatest sufferers.

Ah, souls, as you would not have your judgments polluted and defiled with error, 'Let the word of the Lord,' which is more precious than gold, yes than fine gold, 'dwell plenteously in you' (Col. 3:16). Let it well in you as an ingrafted word incorporated into your souls, so digested by you, as that you turn it into a part of yourselves. It is not the hearing of truth, nor the knowing of truth, nor the commending of truth, nor the talking of truth—but the indwelling of truth in your souls—which will keep your judgments chaste and sound, in the midst of all those glittering errors that betray many souls into his hands, who can easily 'transform himself into an angel of light' (2 Cor. 11:14), that he may draw others to lie in chains of darkness with him forever. Oh, let not the Word be a stranger—but make it your choicest familiar! Then will you be able to stand in the day wherein many shall fall on your right hand, and on your left, by the subtlety of those who shall say, 'Lo, here is Christ, or lo, there is Christ.'

Ah, souls, if truth dwell plenteously in you, you are happy; if not, you are unhappy under all your greatest felicity. Truth at last triumphs.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That error makes the owner to suffer loss. All the pains and labor that men take to defend and maintain their errors, to spread abroad and infect the world with their errors, shall bring no profit, nor no comfort to them in that day, wherein 'every man's work shall be made manifest, and the fire shall try it of what sort it is,' as the apostle shows in that remarkable scripture (1 Cor. 3:11-15). Ah, that all those who rise early and go to bed late, that spend their time, their strength, their spirits, their all—to advance and spread abroad God-dishonoring and soul-undoing opinions, would seriously consider of this, that they shall lose all the pains, cost and charge that they have been, or shall be at, for the propagating of error; and if they are ever saved, it shall be by fire, as the apostle there shows. Ah, sirs, is it nothing to lay out your money for that which is not bread? and your strength for that which will not, which cannot, profit you in the day that you must make up your account, and all your works must be tried by fire? Error as a glass, is bright, but brittle, and cannot endure the hammer, or fire—as gold can, which, though rubbed or melted, remains firm and lustrous.

Ah, that such souls would now at last 'buy the truth, and sell it not' (Prov. 23:23). Remember you can never over-buy it, whatever you give for it; you can never sufficiently sell it, if you should have all the world in exchange for it.

It is said of Caesar, that 'he had greater care of his books than of his royal robes,' for, swimming through the waters to escape his enemies, he carried his books in his hand above the waters—but lost his robes. Ah, what are Caesar's books to God's books? Well, remember this, that one day, yes, one hour spent in the study of truth, or spreading abroad of truth, will yield the soul more comfort and profit than many thousand years spent in the study and spreading abroad of corrupt and vain opinions, which have their rise from hell, and not from heaven, from the god of this world and not from the God who shall at last judge this world, and all the corrupt opinions of men.

Remedy (4). The fourth remedy against this device of Satan is, To hate, reject and abominate all those doctrines and opinions which are contrary to godliness, and which open a door to profaneness, and all such doctrines and opinions which require men to hold forth a strictness above what the Scripture requires; and all such doctrines and opinions which advance and lift up corrupted nature to the doing of supernatural things, which none can do but by that supernatural power that raised Christ from the grave; and such opinions which lift our own righteousness in the room of Christ's righteousness, which place good works in the throne of Christ, and makes them co-partners with Christ. And all those opinions and doctrines which so set up and cry up Christ and his righteousness, as to cry down all duties of holiness and righteousness, and all those doctrines and opinions which make the glorious and blessed privileges of believers in the days of the gospel to be lesser, fewer and weaker, than they were in the time of the law. Ah, did your souls arise with a holy hatred, and a strong indignation against such doctrines and opinions, you would stand when others fall, and you would shine as the sun in his glory, when many who were once as shining stars may go forth as stinking snuffs. Gideon had seventy sons, and but one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8:13, et seq.). One turn may bring a man quite out of the way. One old piece of gold is worth a thousand new counterfeits, and one old truth of God s more than a thousand new errors. True hatred is against all errors! It is sad to frown upon one error and smile upon another.

Remedy (5). The fifth remedy against this device of Satan is, To hold fast the truth. As men take no hold on the arm of flesh—until they let go the arm of God (Jer. 17:5); so men take no hold on error until they have let go their hold of truth; therefore hold fast the truth (2 Tim. 1:13, and Titus 1:9). Truth is your crown, hold fast your crown, and let no man take your crown from you. Has not God made truth sweet to your soul, yes, sweeter than honey, or the honeycomb? and will not you go on to heaven, feeding upon truth, that heavenly honeycomb, as Samson did of his honeycomb.

Ah, souls, have you not found truth sweetening your spirits, and cheering your spirits, and warming your spirits, and raising your spirits, and corroborating your spirits? Have not you found truth a guide to lead you, a staff to uphold you, a cordial to strengthen you, and a medicine to heal you? And will not you hold fast the truth? Has not truth been your best friend in your worst days? Has not truth stood by you when friends have forsaken you? Has not truth done more for you than all the world could do against you, and will you not hold fast the truth? Is not truth your right eye, without which you cannot see for Christ? And your right hand, without which you cannot do for Christ? And your right foot, without which you cannot walk with Christ? And will you not hold truth fast? Oh! hold fast the truth in your judgments and understandings, in your wills and affections, in your profession and conversation.

Truth is more precious than gold or rubies, 'and all the things you can desire are not to be compared to her' (Prov. 3:15). Truth is that heavenly mirror wherein we may see the luster and glory of divine wisdom, power, greatness, love and mercifulness. In this mirror you may see the face of Christ, the favor of Christ, the riches of Christ, and the heart of Christ—beating and working sweetly towards your souls. Oh! let your souls cleave to truth, as Ruth did to Naomi (Ruth 1:15, 16), and say, 'I will not leave truth, nor return from following after truth; but where truth goes I will go, and where truth lodges I will lodge; and nothing but death shall part truth and my soul.'

What John said to the church of Philadelphia I may say to you, 'Hold fast that which you have, that no man take your crown' (Rev. 3:11). The crown is the top of royalties: such a thing is truth: 'Let no man take your crown.' 'Hold fast the faithful word,' as Titus speaks. Hold fast as with tooth and nail, against those who would snatch it from us. It is better to let go of anything, rather than truth! It is better to let go, of your honors and riches, your friends and pleasures, and the world's favors; yes, your nearest and dearest relations, yes, your very lives—than to let go of the truth. Oh, keep the truth, and truth will make you safe and happy forever. Blessed are those who are kept by truth. 'Though I cannot dispute for the truth, yet I can die for the truth,' said a blessed martyr.

Remedy (6). The sixth remedy against this device of Satan is, To keep humble. Humility will keep the soul free from many darts of Satan's casting, and erroneous snares of his spreading. As low trees and shrubs are free from many violent gusts and blasts of wind which shake and tear the taller trees, so humble souls are free from those gusts and blasts of error which shake and tear proud, lofty souls. Satan and the world have least power to fasten errors upon humble souls. The God of light and truth delights to dwell with the humble; and the more light and truth dwells in the soul, the further off darkness and error will stand from the soul. The God of grace pours in grace into humble souls, as men pour drink into empty vessels; and the more grace is poured into the soul, the less error shall be able to overpower the soul, or to infect the soul.

I have read of one who, seeing in a vision so many snares of the devil spread upon the earth, he sat down mourning, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them.

That is a sweet word in Psalm 25:9, 'The humble, he will guide in judgment, and the meek he will teach his way.' And certainly souls guided by God, and taught by God, are not easily drawn aside into ways of error. Oh, take heed of spiritual pride! Pride fills our fancies, and weakens our graces, and makes room in our hearts for error. There are no men on earth so soon entangled, and so easily conquered by error—as proud souls. Oh, it is dangerous to love to be wise above what is written, to be curious and unsober in your desire of knowledge, and to trust to your own capacities and abilities to undertake to pry into all secrets, and to be puffed up with a carnal mind. Souls that are thus a-soaring up above the bounds and limits of humility, usually fall into the very worst of errors, as experience does daily evidence. The proud soul is like him who gazed upon the moon—but fell into the pit. You know how to apply it.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, The great evils that errors have produced. Error is a fruitful mother, and has brought forth such monstrous children as has set towns, cities and nations on fire. Errors in conscience produce many great evils, not only in men's own souls—but also in human affairs. Error is that whorish woman that has cast down many, wounded many, yes, slain many strong men, many great men, and many learned men, and many professing men in former times and in our time, as is too evident to all who are not destitute of the truth, and blinded by Satan. Oh, the graces that error has weakened, and the sweet joys and comforts that error has clouded, if not buried! Oh, the hands that error has weakened, the eyes that error has blinded, the judgments of men that error has perverted, the minds that error has darkened, the hearts that error has hardened, the affections that error has cooled, the consciences that error has seared, and the lives of men that error has polluted! Ah, souls! can you solemnly consider of this, and not tremble more at error, than at hell itself?

DEVICE 12. To choose wicked company, to keep wicked society.

And oh! the horrid impieties and wickedness that Satan has drawn men to sin—by moving them to sit and associate themselves with vain people.

Remedy (1). The first remedy against this device of Satan is, To dwell, until your hearts are affected, upon those commands of God which expressly require us to shun the society of the wicked (Eph. 5:11): 'And have no fellowship with the unfruitful works of darkness—but rather reprove them'; (Prov. 5:14-16): 'Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.' 1 Cor. 5:9-11, 2 Thess. 3:6, Prov. 1:10-15. Turn to these Scriptures, and let your souls dwell upon them, until a holy indignation be raised in your souls against fellowship with vain men. 'God will not take the wicked by the hand,' as Job speaks (34:20; 30:24). Why then should you? God's commands are not like those who are easily reversed—but they are like those of the Medes, they cannot be changed. If these commands be not now observed by you, they will at last be witnesses against you, and millstones to sink you, in that day that Christ shall judge you. The commands of God must outweigh all authority and example of men. (Jerome).

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That their company is very infectious and dangerous, as is clear from the scripture above mentioned. Ah, how many have lost their names, and lost their estates, and strength, and God, and heaven, and souls—by society with wicked men! As you shun a stinking carcass; as the seaman shuns sands and rocks, and shoals; as you shun those who have the plague-sores running upon them, so should you shun the society of wicked men. As weeds endanger the corn, as bad infections endanger the body, or as an infected house the neighborhood—so does wicked company the soul. (Prov. 13:20).

Eusebius reports of John the Evangelist, that he would not allow Cerinthus, the heretic, in the same bath with him, lest some judgment should abide them both. A man who keeps ill company is like him that walks in the sun—tanned insensibly.

Bias, a heathen man, being at sea in a great storm, and perceiving many wicked men in the ship calling upon the gods: 'Oh,' said he, 'refrain prayer, hold your tongues; I would not have your gods take notice that you are here; they sure will drown us all if they could.' Ah, sirs, could a heathen see so much danger in the society of wicked men, and can you see none?

Remedy (3). The third remedy against this device of Satan is, To look always upon wicked men, under those names and notions which the Scripture describes them. The Scripture calls them lions for their fierceness, and bears for their cruelty, and dragons for their hideousness, and dogs for their filthiness, and wolves for their subtleness. The Scripture styles them scorpions, vipers, thorns, briars, thistles, brambles, stubble, dirt, chaff, dust, dross, smoke, scum. (2 Tim. 4:17, Is. 11:7, Ezek. 3:10, Matt. 7:6, Rev. 22:15, Luke 13:32, Is. 10:17, Ezek. 2:6, Judges 9:14, Job 21:18, Psalm 83:13, Psalm 18:42, Ezek. 22:18, 19, Is. 65:5, Ezek. 24:6.)

It is not safe to look upon wicked men under those names and notions which they set out themselves by, or which flatterers set them out by; this may delude the soul—but the looking upon them under those names and notions that the Scripture sets them out by, may preserve the soul from frequenting their company and delighting in their society. Do not tell me what this man calls them, or how such and such count them; but tell me how does the Scripture call them, how does the Scripture count them? As Nabal's name was, so was his nature (1 Sam. 25:25), and, as wicked men's names are, so are their natures. You may know well enough what is within them, by the apt names that the Holy Spirit has given them. Such monsters are wicked men—which should render their company to all who have tasted of the sweetness of divine love, a burden and not a delight.

Remedy (4). The fourth remedy against this device of Satan, is, solemnly to consider, That the society and company of wicked men have been a great grief and burden to those precious souls that were once glorious on earth, and are now triumphing in heaven (Psalm 120:5, 6): 'Woe is me, that I sojourn in Meshech, that I dwell in the tents of Kedar! My soul has long dwelt with him that hates peace.' So Jeremiah: 'Oh, that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men' (Jer. 9:2). So they vexed Lot's righteous soul by their filthy conversation' (2 Pet. 2:7); they made his life a burden, they made death more desirable to him than life, yes, they made his life a lingering death. Guilt or grief is all that godly gracious souls get by conversing with wicked men.

'O Lord, let me not go to hell, where the wicked are: for Lord, you know I never loved their company here'—said a gracious gentlewoman, when she was to die.

SATAN'S DEVICES TO KEEP SOULS FROM HOLY DUTIES, TO HINDER SOULS IN HOLY SERVICES, AND TO KEEP THEM OFF FROM RELIGIOUS PERFORMANCES

The next thing to be shown is, the several devices that Satan has, as to draw souls to sin, so to keep souls from holy duties, to hinder souls in holy services, and to keep them off from religious performances.

'And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him' (Zech. 3:1).

DEVICE 1. By presenting the WORLD in such a dress, and in such a garb to the soul, as to ensnare the soul, and to win upon the affection of the soul.

He represents the world to them in its beauty and finery, which proves a bewitching sight to a world of men. (It is true, this deceived not Christ, because Satan could find no matter in him for his temptation to work upon.) So that he can no sooner cast out his golden bait—but we are ready to play with it, and to nibble at it; he can no sooner throw out his golden ball—but men are apt to run after it, though they lose God and their souls in the pursuit!

Ah! how many professors in these days have for a time followed hard after God, Christ, and ordinances; until the devil has set before them the world in all its beauty and finery, which has so bewitched their souls that they have grown to have low thoughts of holy things, and then to be cold in their affections to holy things, and then to slight them, and at last, with the young man in the Gospel, to turn their backs upon them. Ah! the time, the thoughts, the hearts, the souls, the duties, the services--which the inordinate love of this wicked world eats up and destroys! Where one thousand are destroyed by the world's frowns--ten thousand are destroyed by the world's smiles! The world, siren-like, sings to us, then sinks us! It kisses us, and betrays us, like Judas! It kisses us and smites us under the fifth rib, like Joab. The honors, splendor, and all the glory of this world, are but sweet poisons, which will much endanger us, if they do not eternally destroy us. Ah! the multitude of souls that have glutted on these sweet baits and died forever!

The inhabitants of Nilus are deaf from the noise of the waters; so the world makes such a noise in men's ears, that they cannot hear the things of heaven. The world is like the swallows' dung that put out Tobias's eyes. The champions could not wring an apple out of Milo's hand by a strong hand—but a fair maid, by fair means, got it presently.

Remedy (1). The first remedy against this device of Satan is, to dwell upon the impotency and weakness of all these things here below. They are not able to secure you from the least evil, they are not able to procure you the least desirable good. The crown of gold cannot cure the headache, nor the velvet slipper ease the gout, nor the jewel about the neck take away the pain of the teeth. The frogs of Egypt entered into the rich men's houses of Egypt, as well as the poor. Our daily experience does evidence this, that all the honors and riches that men enjoy, cannot free them from the cholic, the fever, or lesser diseases. No, that which may seem most strange, is that a great deal of wealth cannot keep men from falling into extreme poverty. You shall find seventy kings, with their fingers and toes cut off, glad, like dogs, to lick up crumbs under another king's table; and shortly after, the same king that brought them to this poverty, is reduced to the same poverty and misery (Judg. 1:6). Why then should that be a bar to keep you out of heaven--which cannot give you the least ease on earth?

Nugas the Scythian, despising the rich presents and ornaments which were sent unto him by the emperor of Constantinople, asked whether those things could drive away calamities, diseases, or death.

Remedy (2). The second remedy against this device of Satan is, to dwell upon the vanity of them as well as upon the impotency of all worldly good. This is the sum of Solomon's sermon, 'Vanity of vanities, all is vanity!' This our first parents found, and therefore named their second son Abel, or 'vanity.' Solomon, who had tried all these things, and could best tell the vanity of them—preaches this sermon over again and again. 'Vanity of vanities, all is vanity!' It is sad to think how many thousands there are, who can say with the preacher, 'Vanity of vanities, all is vanity,' no, swear it, and yet follow after these things as if there were no other glory, nor felicity—but what is to be found in these things they call vanity! Such men will sell Christ, heaven, and their souls for a trifle, who call these things vanity—but do not cordially believe them to be vanity—but set their hearts upon them as if they were their crown, the top of their royalty and glory. Oh let your souls dwell upon the vanity of all things here below, until your hearts be so thoroughly convinced and persuaded of the vanity of them, as to trample upon them, and make them a footstool for Christ to get up, and ride in a holy triumph in your hearts!

Oh the imperfection, the ingratitude, the levity the inconstancy, the treachery of those creatures we most servilely bow down to. Ah, did we but weigh man's pain with his payment, his crosses with his mercies, his miseries with his pleasures—we would then see that there is nothing got bargain, and conclude, 'Vanity of vanities, all is vanity!'

Chrysostom once said, That if he were to preach a sermon to the whole world, gathered together in one congregation, and had some high mountain for his pulpit, from whence he might have a prospect of all the world in his view, and were furnished with a voice of brass, a voice as loud as the trumpets of the archangel, that all the world might hear him, he would choose to preach upon no other text than that in the Psalms, O mortal men,"How long will you love what is worthless and pursue a lie?" (Psalm 4:2).

Tell me, you that say all things under the sun are vanity, if you do really believe what you say, why do you spend more thoughts and time on the world, than you do on Christ, heaven and your immortal souls? Why do you then neglect your duty towards God, to get the world? Why do you then so eagerly pursue after the world, and are so cold in your pursuing after God, Christ and holiness? Why then are your hearts so exceedingly raised, when the world comes in, and smiles upon you; and so much dejected, and cast down, when the world frowns upon you, and with Jonah's gourd withers before you?

Remedy (3). The third remedy against this device of Satan is, to dwell much upon the uncertainty, the mutability, and inconstancy of all things under the sun. Man himself is but the dream of a dream—but the generation of imagination—but an empty vanity—but the curious picture of nothing—a poor, feeble, dying shadow. All temporals are as transitory as a ruching current, a shadow, a ship, a bird, an arrow, a runner who passes by. 'Why should you set your eyes upon that which is not?' says Solomon (Prov. 23:5). And says the apostle, 'The fashion of this world passes away' (1 Cor. 7:31). This intimates, that there is nothing of any firmness, or solid consistency, in the creature. Heaven alone, has a foundation—earth has none, 'but is hung upon nothing,' as Job speaks (26:7). The apostle commanded Timothy to 'charge rich men that they be not high-minded, nor put their trust in uncertain riches' (1 Tim. 6:17). Riches were never true to any who trusted to them; they have deceived men, as Job's brook did the poor travelers in the summer season (Job. 6:15). They are like bad servants, who ramble about and will never tarry long with one master.

As a bird hops from tree to tree, so do the honors and riches of this world from man to man. Let Job and Nebuchadnezzar testify this truth, who fell from great wealth to great want. No man can promise himself to be wealthy until the end of the day; one storm at sea, one coal of fire, one false friend, one unadvised word, one false witness—may make you a beggar and a prisoner all at once! All the riches and glory of this world is but as smoke and chaff that vanishes; 'As a dream and vision in the night, that tarries not' (Job 20:8). 'Like a hungry one who dreams he is eating, then wakes and is still hungry; and like a thirsty one who dreams he is drinking, then wakes and is still thirsty, longing for water,' as the prophet Isaiah says (Chap. 29:8). Where is the glory of Solomon? the sumptuous buildings of Nebuchadnezzar? the nine hundred chariots of Sisera? the power of Alexander? the authority of Augustus, who commanded the whole world to be taxed? Those that have been the most glorious, in what men generally account glorious and excellent, have had inglorious ends; as Samson for strength, Absalom for favor, Ahithophel for policy, Haman for favor, Asahel for swiftness, Alexander for great conquest and yet poisoned. The same you may see in the four mighty kingdoms, the Chaldean, Persian, Grecian, and Roman: how soon were they gone and forgotten! The most renowned Frederick lost all, and sued to be made but sexton of the church that himself had built. I have read of a poor fisherman, who, while his nets were a-drying, slept upon the rock, and dreamed that he was made a king, on a sudden starts up, and leaping for joy, fell down from the rock, and in the place of his imaginary felicities loses his little portion of pleasures.

Now rich—now poor; now full—now empty; now in favor—anon out of favor; now honorable—now despised; now health—now sickness; now strength—now weakness. The pomp of this world John compares to the moon, which increases and decreases (Rev. 12:1).

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, that the great things of this world are very hurtful and dangerous to the outward and inward man, through the corruptions that are in the hearts of men. Oh, the rest, the peace, the comfort, the contentment—that the things of this world strip many men of! Oh, the fears, the cares, the envy, the malice, the dangers, the mischiefs, that they subject men to! They oftentimes make men carnally confident. The rich man's riches are a strong tower in his imagination. 'I said in my prosperity I should never be moved' (Psalm 30:6). They often swell the heart with pride, and make men forget God, and neglect God, and despise the rock of their salvation. When Jeshurun 'waxed fat, and was grown thick, and covered with fatness, then he forgot God, and forsook God who made him, and lightly esteemed the rock of his salvation,' as Moses spoke (Deut. 32:15).

Ah, the time, the thoughts, the energy—which the things of the world consume and spend! Oh, how do they hinder the actings of faith upon God! how do they interrupt our sweet communion with God! how do they abate our love to the people of God! and cool our love to the things of God! and work us to act like those who are most unlike God! Oh, the deadness, the barrenness, which usually attend men under great outward mercies! Oh, the riches of the world chokes the word; that men live under the most soul-searching, and soul-enriching means with lean souls! Though they have full purses, though their chests are full of silver, yet their hearts are empty of grace. In Genesis 13:2, it is said, that 'Abram was very rich in cattle, in silver and in gold.' According to the Hebrew, it is 'Abram was very weary;' to show that riches are a heavy burden, and a hindrance many times to heaven, and happiness.

Four good mothers beget four bad daughters: great familiarity begets contempt; truth begets hatred; virtue begets envy; riches begets ignorance (a French proverb).

Polycrates gave a large sum of money to Anacreon, who for two nights afterwards, was so troubled with worry how to keep it, and how to spend it; that he carried the money back to Polycrates, saying that it was not worth the pains which he had already taken for it.

King Henry the Fourth asked the Duke of Alva if he had observed the great eclipse of the sun, which had lately happened. No, said the duke, I have so much to do on earth, that I have no leisure to look up to heaven. Ah, that this were not true of most professors in these days! It is very sad to think, how their hearts and time are so much taken up with earthly things, that they have scarcely any leisure to look up to heaven, or to look after Christ, and the things that belong to their everlasting peace!

Riches, though justly acquired, yet are but like manna; those who gathered less had no lack, and those who gathered more, it was but a trouble and annoyance to them. The world is troublesome, and yet it is loved; what would it be, if it brought true peace? You embrace it, though it be filthy; what would you do if it were beautiful? You cannot keep your hands from the thorns; how earnest would you be then in gathering the flowers? The world may be fitly likened to the serpent Scytale, whereof it is reported, that when she cannot overtake those passing by, she does with her beautiful colors so astonish and amaze them, that they have no power to leave, until she has stung them! Ah, how many thousands are there now on earth, who have found this true by experience, who have spun a lovely rope to strangle themselves, both temporally and eternally, by being bewitched by the beauty and finery of this world!

Sicily is so full of sweet flowers that dogs cannot hunt there. And what do all the sweet contents of this world—but make us lose the scent of heaven!

Remedy (5). The fifth remedy against this device of Satan is, to consider, that all the felicity of this world is MIXED. Our light is mixed with darkness, our joy with sorrow, our pleasures with pain, our honor with dishonor, our riches with wants. If our minds are spiritual, clear and quick, we may see in the felicity of this world—our wine mixed with water, our honey with gall, our sugar with wormwood, and our roses with prickles. Surely all the things of this world are but bitter sweets. Sorrow attends worldly joy, danger attends worldly safety, loss attends worldly labors, tears attend worldly purposes. As to these things, men's hopes are vain, their sorrow certain, and joy feigned. The apostle calls this world 'a sea of glass,' a sea for the trouble of it, and glass for the brittleness and bitterness of it. (Rev. 4:6, 15:2, 21:18). The honors, profits, pleasures and delights of the world are like the gardens of Adonis, where we can gather nothing but trivial flowers, surrounded with many briars.

Remedy (6). The sixth remedy against this device of Satan is, to get better acquaintance and better assurance of more blessed and glorious things. That which raised up their spirits (Heb. 10 and 11) to trample upon all the beauty, finery and glory of the world, was the acquaintance with, 'and assurance of better and more durable things.' You joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.' 'They looked for a house which had foundations, whose builder and maker was God.' 'And they looked for another country, even a heavenly one.' 'They saw him who was invisible, and had an eye to the recompense of reward.' And this made them count all the glory and finery of this world, to be too poor and contemptible for them to set their hearts upon! (Heb. 10:34; 11:10, 16 26).

The main reason why men dote upon the world, and damn their souls to get the world, is, because they are not acquainted with a greater glory! Men ate acorns, until they were acquainted with the use of wheat. Ah, were men more acquainted with what union and communion with God means, what it is to have 'a new name, and a new stone, that none knows but he who has it' (Rev. 2:17); did they but taste more of heaven, and live more in heaven, and had more glorious hopes of going to heaven, ah, how easily would they have the world under their feet!

Let heaven be a man's object, and earth will soon be his abject.

It was an excellent saying of Lewis of Bavaria, emperor of Germany, 'Such goods are worth getting and owning—which will not sink or wash away if a shipwreck happens—but will wade and swim out with us.' It is recorded of Lazarus, that after his resurrection from the dead, he was never seen to laugh, his thoughts and affections were so fixed in heaven, though his body was on earth, and therefore he could not but slight temporal things, his heart being so bent and set upon eternals. There are goods for the throne of grace—as God, Christ, the Spirit, adoption, justification, remission of sin, peace with God, and peace with conscience. And there are goods of the footstool—as honors, riches, the favor of creatures, and other comforts and accommodation of this life. Now he who has acquaintance with, and assurance of the goods of the throne, will easily trample upon the goods of the footstool.

Ah that you would make it your business, your work, to mind more, and make sure more to your own souls—the great things of eternity—that will yield you joy in life and peace in death, and a crown of righteousness in the day of Christ's appearing, and that will lift up your souls above all the beauty and finery of this bewitching world, that will raise your feet above other men's heads! When a man comes to be assured of a crown, a scepter and the royal robes, he then begins to have low and contemptible thoughts of those base things which before he highly prized. So will assurance of more great and glorious things, breed in the soul a holy scorn and contempt of all these poor, base things, which the soul before valued above God, Christ and heaven.

When Basil was tempted with money and preferment, said he, 'Give me money that may last forever, and glory that may eternally flourish; for the fashion of this world passes away, as the waters of a river that runs by a city.

Remedy (7). The seventh remedy against this device of Satan is, seriously to consider, that true happiness and satisfaction is not to be had in the enjoyment of worldly good. True happiness is too big and too glorious a thing to be found in anything below that glorious God—who is a Christian's summum bonum—his chief good. True happiness lies only in our enjoyment of a suitable good, a pure good, a total good and an eternal good! God alone is such a good—and such a good can only satisfy the soul of man. Philosophers could say, that he was never a truly happy man—who might afterwards become miserable.

The blessed angels, those glittering courtiers, have all felicities and blessedness, and yet have they neither gold, nor silver, nor jewels, nor none of the beauty and finery of this world. Certainly if happiness was to be found in these earthly things, the Lord Jesus, who is the right and royal heir of all things, would have exchanged his cradle for a crown; his birth chamber, a stable, for a royal palace; his poverty for plenty; his despised followers for shining courtiers; and his poor provisions for the choicest delicacies. Certainly happiness lies not in those things which a man may enjoy—and yet be miserable forever. Now a man may be great and graceless with Pharaoh; honorable and damnable with king Saul; rich and miserable with Dives; therefore happiness lies not in these things.

Certainly happiness lies not in those things which cannot comfort a man upon a dying bed. Is it honors, riches or friends—which can comfort you when you come to die? Or is it not rather faith in the blood of Christ, the witness of the Spirit of Christ, the sense and feeling of the love and favor of Christ, and the hopes of eternally reigning with Christ? Can happiness lie in those things which cannot give us health, or strength, or ease, or a good night's rest, or an hour's sleep, or a good stomach? Why, all the honors, riches and delights of this world cannot give these poor things to us, therefore certainly happiness lies not in the enjoyment of them. Gregory the Great used to say, He is poor whose soul is void of grace—not whose coffers are empty of money. The reasonable soul may be busied about other things—but it cannot be filled with them. And surely happiness is not to be found in those things that cannot satisfy the souls of men.

Now none of these things can satisfy the soul of man. 'He who loves silver shall not be satisfied with silver, nor he who loves abundance with increase; this is also vanity,' said the wise man (Eccles. 5:10). The barren womb, the horseleech's daughter, the grave and hell, will as soon be satisfied—as the soul of man will by the enjoyment of any worldly good. Some one thing or another will be forever lacking to that soul, who has nothing but outward good to live upon. You may as soon fill a bag with wisdom, a chest with virtue—as the heart of man with anything here below. A man may have enough of the world to sink him—but he can never have enough to satisfy him!

Remedy (8). The eighth remedy against this device of Satan is, solemnly to consider the dignity of the soul. Oh, the soul of man is more worth than a thousand worlds! It is the greatest abasing of it that can be—to let it dote upon a little shining earth, upon a little painted beauty and fading glory—when it is capable of union with Christ, of communion with God, and of enjoying the eternal vision of God.

Seneca could say, 'I am too great, and born to greater things, than that I should be a slave to my body.' Oh! do you say my soul is too great, and born to greater things, than that I should confine it to a heap of perishing earth.

Plutarch tells of Themistocles, that he accounted it not to stand with his state to stoop down to take up the spoils the enemies had scattered in flight; but says to one of his followers, 'You may have these things—for you are not Themistocles'. Oh what a sad thing it is that a heathen should set his feet upon those very things upon which most professors set their hearts, and for the gain of which, with Balaam, many run the hazard of losing their immortal souls forever!

I have been the longer upon the remedies that may help us against this dangerous device of Satan, because he does usually more hurt to the souls of men by this device than he does by all other devices. For a close, I wish, as once Chrysostom did, that that sentence (Eccles. 2:11), 'Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do, and behold all was vanity and vexation of spirit, and there was no profit under the sun,' were engraved on the door-posts into which you enter, on the tables where you sit, on the dishes out of which you eat, on the cups out of which you drink, on the bed-steads where you lie, on the walls of the house where you dwell, on the garments which you wear, on the heads of the horses on which you ride, and on the foreheads of all whom you meet—that your souls may not, by the beauty and finery of the world, be kept off from those holy and heavenly services that may render you blessed while you live, and happy when you die; that you may breathe out your last into his bosom who lives forever, and who will make them happy forever—who prefer Christ's spirituals and eternals above all temporal transitory things.

DEVICE 2. The second device that Satan has to draw the soul from holy duties, and to keep them off from religious services, is, By presenting to them the danger, the losses, and the sufferings which attend the performance of such and such religious services.

By this device Satan kept those who believed on Christ from confessing of Christ: in John 12:42, 'Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.' I would walk in all the ways of God, I would give up myself to the strictest way of holiness—but I am afraid dangers will attend me on the one hand, and losses, and such and such sufferings on the other hand, says many a man. Oh, how should we help ourselves against this temptation and device of Satan!

Remedy (1). The first remedy against this device of Satan is to consider, That all the troubles and afflictions that you meet with in a way of righteousness shall never hurt you, they shall never harm you. 'And who is he who shall harm you, if you be followers of that which is good?' says the apostle, that is, none shall harm you (1 Pet. 3:13). Nobody is properly hurt but by himself, and by his own fault.

Natural conscience cannot but do homage to the image of God stamped upon the natures, words, works, and life of the godly; as we may see in the carriage of Nebuchadnezzar and Darius towards Daniel. All afflictions and troubles which attend men in a way of righteousness can never rob them of their treasure, of their jewels. They may rob them of some light slight things, as the flowers or ribbons that be in their hats. Gordius, that blessed martyr, accounted it a loss to him not to suffer many kinds of tortures. He says tortures are but tradings with God for glory. The greater the combat is, the greater is the following reward.

The treasures of a saint are the presence of God, the favor of God, union and communion with God, the pardon of sin, the joy of the Spirit, and the peace of conscience. These are jewels which none can give but Christ, nor none can take away but Christ. Now why should a gracious soul keep off from a way of holiness because of afflictions, when no afflictions can strip a man of his heavenly jewels, which are his ornaments and his safety here—and will be his happiness and glory hereafter? Why should that man be afraid, or troubled for storms at sea, whose treasures are sure in a friend's hand upon land? Why, a believer's treasure is always safe in the hands of Christ; his life is safe, his soul is safe, his grace is safe, his comfort is safe, and his crown is safe in the hand of Christ. 'I know him in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him until that day,' says the apostle (2 Tim. 1:12). The child's most precious things are most secure in his father's hands; so are our souls, our graces, and our comforts in the hand of Christ. That was a notable speech of Luther—Let him who died for my soul see to the salvation of it.

Remedy (2). The second remedy against this device of Satan is to consider, That other precious saints who were shining lights on earth, and are now triumphing in heaven, have held on in religious services, notwithstanding all the troubles and dangers that have surrounded them. Nehemiah and Ezra were surrounded with dangers on the left hand and on the right, and yet, in the face of all, they held on building the temple and the wall of Jerusalem. So Daniel, and those precious worthies (Ps 44:19, 20), under the lack of outward encouragements, and in the face of a world of very great discouragements, their souls cleaved to God and his ways. 'Though they were sore broken in the place of dragons, and covered with the shadow of death, yes, though they were all the day long counted as sheep for the slaughter, yet their hearts were not turned back, neither did their steps decline from his ways.' Though bonds and imprisonments did attend Paul and the rest of the apostles in every place, yet they held on in the work and service of the Lord; and why, then, should you degenerate from their worthy examples, which is your duty and your glory to follow? (2 Cor. 6:5, Heb. 11:36).

William Fowler, the martyr said: "Heaven will as soon fail as I will forsake my profession or budge in the least degree from it." So Sanctus, being under great torments, cries out, "I am a Christian!" No torments could work him to decline the service of God. I might produce a cloud of witnesses; but if these do not assist you to be noble and brave, I am afraid more will not.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That all the troubles and dangers which attend the performance of all holy duties and heavenly services are but temporal and momentary—but the neglect of them may lay you open to all temporal, spiritual, and eternal dangers. 'How shall we escape, if we neglect so great salvation?' (Heb. 2:3). He says not, if we reject or renounce so great salvation. No! but if we neglect, or shift off so great salvation, how shall we escape? That is, we cannot by any way, or means, or device in the world, escape. Divine justice will be above us, in spite of our very souls. The doing of such and such heavenly services may lay you open to the frowns of men—but the neglect of them will lay you open to the frowns of God; the doing of them may render you contemptible in the eyes of men—but the neglect of them may render you contemptible in the eyes of God; the doing of them may be the loss of your estate—but the neglect of them may be the loss of God, Christ, heaven, and your soul forever; the doing of them may shut you out from some outward temporal contents, the neglect of them may shut you out from that excellent matchless glory 'which eye has not seen, nor ear heard, neither has it entered into the heart of men' (Is. 64:4). Remember this, there is no man who breathes, but shall suffer more by neglecting those holy and heavenly services that God commands, commends, and rewards, than he can possibly suffer by doing of them. Francis Xavier counseled John the Third, king of Portugal, to meditate every day a quarter of an hour upon that text, 'What shall it profit a man to gain the whole world and lose his soul!'

Remedy (4). The fourth remedy against this device of Satan is, to consider, That God knows how to deliver from troubles by troubles, from afflictions by afflictions, from dangers by dangers. God, by lesser troubles and afflictions, does oftentimes deliver his people from greater, so that they shall say, We would have perished—if we had not perished; we would have been undone—if we had not been undone; we would have been in danger—if we had not been in danger. God will so order the afflictions that befall you in the way of righteousness, that your souls shall say—We would not for all the world, foregone with such and such troubles and afflictions; for surely, had not these befallen us, it would have been worse and worse with us. Oh the carnal security, pride, formality, dead-heartedness, lukewarmness, censoriousness, and earthliness, which God has cured us of, by the trouble and dangers that we have met with in the ways and services of the Lord!

I remember a story of a godly man, that, as he was going to take a ship for France, he broke his leg; and it pleased Providence so to order it, that the ship that he would have gone in, was sunk at sea, and not a man saved; so by breaking a bone, his life was saved. So the Lord many times breaks our bones—but it is in order to the saving of our lives and our souls forever. He gives us a portion that makes us heart-sick—but it is in order to the making us perfectly well, and to the purging of us from those ill humors that have made our heads ache, and God's heart ache, and our souls sick, and heavy to the death. Oh therefore let no danger or misery hinder you from your duty. 'Had saw not these things perished, I would not have been safe', said a philosopher when he saw what great possessions he had lost.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That you shall gain more in the service of God, and by walking in righteous and holy ways, though troubles and afflictions should attend you—than you can possibly suffer, or lose, by your being found in the service of God. 'Godliness is great gain' (1 Tim. 6:6). Oh, the joy, the peace, the comfort, the rest—which saints meet with in the ways and service of God! They find that religious services are not empty things—but things in which God is pleased to discover his beauty and glory to their souls. 'My soul thirsts for God,' says David, 'that I might see your beauty and your glory, as I have seen you in your sanctuary' (Psalm 63:2). Oh, the sweet looks, the sweet words, the sweet hints, the sweet joggings, the sweet influences, the sweet love-letters, which gracious souls have from heaven, when they wait upon God in holy and heavenly services, the least of which will darken and outweigh all the finery and glory of this world, and richly recompense the soul for all the troubles, afflictions, and dangers that have attended it in the service of God. Tertullian, in his book to the martyrs, had an apt saying. 'That is right and good merchandise, when something is parted with to gain more.' He applies it to their sufferings, wherein, though the flesh lost something, yet their soul got much more.

Oh, the saints can say under all their troubles and afflictions, that they have food to eat, and drink to drink, that the world knows not of; that they have such incomes, such refreshments, such warmings, that they would not exchange for all the honors, riches, and dainties of this world. Ah, let but a Christian compare his external losses with his spiritual, internal, and eternal gain—and he shall find, that for every penny that he loses in the service of God, he gains a pound; and for every pound that he loses, he gains a hundred; for every hundred lost, he gains a thousand. We lose pins in his service, and find pearls! We lose the favor of the creature, and peace with the creature, and perhaps the comforts and contentments of the creature—and we gain the favor of God, peace of conscience, and the comforts and contentments of a better life. Ah, did the men of this world know the sweet that saints enjoy in afflictions, they would rather choose Manasseh's iron chain—than his golden crown! They would rather be Paul a prisoner, than Paul enrapt up in the third heaven. For 'light afflictions,' they shall have 'a weight of glory!' For a few afflictions, they shall have these joys, pleasures, and contentments, that are as numerous as the stars of heaven, or as the sands of the sea! For momentary afflictions, they shall have an eternal crown of glory. 'It is but winking, and you shall be in heaven presently,' said the martyr. Oh, therefore, let not afflictions or troubles cause you to shun the ways of God, or to leave that service that should be dearer to you than a world, yes, than your very life.

When the noble General Zedislaus had lost his hand in the war, the king sent him a golden hand for it. What we lose in Christ's service he will make up, by giving us some golden mercies. Though the cross be bitter, yet it is but short; a little storm, as one said of Julian's persecution, and an eternal calm follows!

DEVICE 3 By presenting to the soul the difficulty of performing them.

Says Satan, it is so hard and difficult a thing to pray as you should, and to wait on God as you should, and to walk with God as you should, and to be lively, warm, and active in the communion of saints as you should, that you were better ten thousand times to neglect them, than to meddle with them. Doubtless by this device Satan has and does keep off thousands from waiting on God and from giving to him that service that is due to his name.

Remedy (1). The first remedy against this device of Satan is, To dwell more upon the necessity of the service and duty, than on the difficulty that attends the duty. You should reason thus with your souls: O our souls, though such and such services be hard and difficult, yet are they exceeding necessary for the honor of God, and the keeping up his name in the world, and the keeping under of sin, and the strengthening of weak graces, and so the reviving of languishing comforts, and for the keeping clear and bright your blessed evidences, and for the scattering of your fears, and for the raising of your hopes, and for the gladdening the hearts of the righteous, and stopping the mouths of the ungodly, who are ready to take all advantages to blaspheme the name of God, and throw dirt and contempt upon his people and ways. Oh, never leave thinking on the necessity of this and that duty, until your souls be lifted up far above all the difficulties which attend religious duties.

The necessity of doing your duty appears by this, that you are his servants by a threefold right; you are his servants by right of creation, and by right of sustenation, and by right of redemption.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the Lord Jesus will make his services easy to you, by the sweet discovery of himself to your souls, while you are in his service. 'You meet him who rejoices and works righteousness,' as the prophet Isaiah says (Is. 64:5). The word in the Hebrew is diversely taken; but most take the word here to signify 'to meet a soul with those affections of love and tenderness as the father of the prodigal met the prodigal with.' God is Pater miserationum, he is all affections; he is swift to show mercy, as he is slow to anger. If meeting with God, who is goodness itself, beauty itself, strength itself, glory itself—will not sweeten his service to your soul, nothing in heaven or earth will.

Jacob's meeting with Rachel, and enjoying of Rachel, made his hard service to be easy and delightful to him; and will not the soul's enjoying of God, and meeting with God, render his service to be much more easy and delightful? Doubtless it will. The Lord will give that sweet assistance by his Spirit and grace, as shall make his service joyous and not grievous, a delight and not a burden, a heaven and not a hell, to believing souls.

The confidence of this divine assistance raised up Nehemiah's spirit far above all those difficulties and discouragements that did attend him in the work and service of the Lord, as you may see in Nehemiah 2:19, 20: 'But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, 'What is this thing that you do? will you rebel against the king? Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but you have no right, nor portion, nor memorial, in Jerusalem.' Ah, souls, while you are in the very service of the Lord, you shall find by experience, that the God of heaven will prosper you, and support you, and encourage and strengthen you, and carry you through the hardest service, with the greatest sweetness and cheerfulness which can be. Remember this, that God will suit your strength to your work, and in the hardest service you shall have the choicest assistance.

Luther speaks excellently to Melancthon, who was apt to be discouraged with doubts and difficulties, and fear from foes, and to cease the service they had undertaken. 'If the work is not good, why did we ever own it? If it is good, why should we ever give it up?' Why, should we, who have Christ the conqueror on our side—fear the conquered world?

Remedy (3). The third remedy against this device of Satan is, To dwell upon the hard and difficult things that the Lord Jesus has passed through for your temporal, spiritual, and eternal good. Ah, what a sea of blood, of wrath, of sin, of sorrow and misery, did the Lord Jesus wade through for your internal and eternal good! Christ did not plead, 'This cross is too heavy for me to bear; this wrath is too great for me to lie under; this cup of suffering, which has in it all the ingredients of divine wrath, is too bitter for me to sip of—how much more to drink the very dregs of it? No! Christ pleads not the difficulty of the service—but resolutely and bravely wades through all, as the prophet Isaiah shows: 'I gave My back to those who beat Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spitting.' (Chap. 50:6).

Christ bears his Father's wrath, the burden of your sins, the malice of Satan, and the rage of the world—and sweetly and triumphantly passes through all. Ah, souls! if this consideration will not raise up your spirits above all the discouragements that you meet with, to own Christ and his service, and to stick and cleave to Christ and his service, I am afraid nothing will. A soul not stirred by this, not raised and lifted up by this, to be resolute and brave in the service of God, notwithstanding all dangers and difficulties—is a soul left by God to much blindness and hardness.

'It is not fit, since the Head was crowned with thorns, that he members should be crowned with rosebuds' says Zanchius.

Godfrey Bouillon, Crusader King of Jerusalem (1099), refused to be crowned with a crown of gold, saying, 'it was not fitting for a Christian to wear a crown of gold, where Christ for our salvation had once worn a crown of thorns!'

Remedy (4). The fourth remedy against this device of Satan is to consider, That religious duties, holy and heavenly exercises, are only difficult to the worse, to the ignoble, part of a saint. They are not to the noble and better part of a saint—the soul, and the renewed affections of a saint. Holy exercises are a heavenly pleasure and recreation, as the apostle speaks: 'I delight in the law of God, after the inward man' (Rom. 7:22). To the noble part of a saint, Christ's 'yoke is easy, and his burden is light (Matt. 11:30). The Greek signifies that Christ's yoke is a kind, a gracious, a pleasant, a good, and a gainful yoke—as opposed to that which is painful and tedious.

All the commands and ways of Christ (even those who tend to the pulling out of right eyes and cutting off of right hands) are joyous, and not grievous, to the noble part of a saint. All the ways and services of Christ are pleasantness, in the abstract, to the better part of a saint. A saint, so far as he is renewed, is always best when he sees most of God, when he tastes most of God, when he is highest in his enjoyments of God, and most warm and lively in the service of God. Oh, says the noble part of a saint, that it might be always thus! Oh that my strength were the strength of stones, and my flesh as brass, that my worse part might be more serviceable to my noble part, that I might act by an untired power in that service, which is a pleasure, a paradise, to me. As every flower has its sweet savor, so every good duty carries sweet and comfort in the performance of it.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That great reward and glorious recompense that attends those who cleave to the service of the Lord in the face of all difficulties and discouragements. Though the work is hard—yet the wages are great. Heaven will make amends for all! Yes, one hour's being in heaven will abundantly recompense you for cleaving to the Lord and his ways in the face of all difficulties. This carried the apostle through the greatest difficulties. He had an eye 'to the recompense of reward.' He looked for 'a house that had foundations, whose builder and maker was God,' and for 'a heavenly country.' Yes, this bore up the spirit of Christ in the face of all difficulties and discouragements: 'Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God' (Heb. 12:2).

Basil speaks of some martyrs who were cast out all night naked in the frigid weather, and were to be burned the next day, how they comforted themselves in this manner: The winter is sharp—but paradise is sweet; here we shiver for cold—but the bosom of Abraham will make amends for all.

Christians who would hold on in the service of the Lord, must look more upon the future crown than upon the present cross; more upon their future glory than their present misery; more upon their encouragements than upon their discouragements. God's very service is wages; his ways are strewed with roses, and paved 'with joy which is unspeakable and full of glory,' and with 'peace which passes understanding.' Some degree of comfort follows every good action, as heat accompanies fire, as beams and warmth issue from the sun: 'Moreover, by them is your servant warned, and in keeping of them there is great reward,' Psalm 19:2. Not only for keeping—but in keeping of them, there is great reward. This is a reward before the reward, a sure reward of well doing; in doing thereof, not only for doing thereof, there is great reward (Psalm 19:11).

The joy, the rest, the refreshing, the comforts, the contents, the smiles—which saints now enjoy in the ways of God, are so precious and glorious in their eyes, that they would not exchange them for ten thousand worlds! Ah! if the gratuities be thus sweet and glorious before pay-day comes, what will be that glory that Christ will crown his saints with, for cleaving to his service in the face of all difficulties; when he shall say to his Father, 'Lo, here am I, and the children whom you have given me' (Is. 8:18). If there be so much to be had in a wilderness, what then shall be had in paradise?

DEVICE 4. By working them to make false inferences from those blessed and glorious things that Christ has done.

As that Jesus Christ has done all for us, therefore there is nothing for us to do but to joy and rejoice. He has perfectly justified us, and fulfilled the law, and satisfied divine justice, and pacified his Father's wrath, and has gone to heaven to prepare a place for us, and in the mean time to intercede for us; and therefore away with praying, and mourning, and hearing. Ah! what a world of professors has Satan drawn in these days from religious services, by working them to make such sad, wild, and strange inferences from the sweet and excellent things that the Lord Jesus has done for his beloved ones.

Remedy (1). The first remedy against this device of Satan is, To dwell as much on those scriptures that show you the duties and services that Christ requires of you, as upon those scriptures that declare to you the precious and glorious things that Christ has done for you.

Tertullian has this expression of the Scriptures: 'I adore the fullness of the Scripture.' Gregory calls the Scripture 'the heart and soul of God'—who would not then dwell in it?

It is a sad and dangerous thing to have two eyes to behold our dignity and privileges, and not one to see our duties and services. I should look with one eye upon the choice and excellent things that Christ has done for me, to raise up my heart to love Christ with the purest love, and to rejoice in Christ with the strongest joy, and to lift up Christ above all, who has made himself to be my all. And I should look with the other eye upon those services and duties that the Scriptures require of those for whom Christ has done such blessed things, as upon that of the apostle: "Do you not know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price; therefore glorify God in your body" (1 Cor. 6:19, 20). 'Therefore, my beloved brethren, be you steadfast, unmoveable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord' (1 Cor. 15:58). 'And let us not be weary in well-doing, for in due season we shall reap if we faint not' (Gal 6:9). And that of the apostle 'Rejoice always' (1 Thess. 5:16), and 'Pray without ceasing' (1 Thess. 5:17). And that in the Philippians: 'Work out your own salvation with fear and trembling' (2:12); and that, 'This do until I come' (1 Tim. 4:13); and that, 'Let us consider one another, to provoke one another to love, and to good works, not forsaking the assembling of ourselves together, as the manner of some is—but exhorting one another, and so much the more as you see the day approaching' (Heb. 10:24, 25).

Now, a soul that would not be drawn away by this device of Satan, he must not look with a squint eye upon these blessed scriptures, and abundance more of like import—but he must dwell upon them; he must make these scriptures to be his chief and his choicest companions, and this will be a happy means to keep him close to Christ and his service in these times, wherein many turn their backs upon Christ, under pretense of being interested in the great glorious things that have been accomplished by Christ. The Jews were much in turning over the leaves of the Scripture—but they did not weigh the matter of them (John 5:39): 'You search the Scriptures.'

Remedy (2). The second remedy against this device of Satan is, to consider, That the great and glorious things that Jesus Christ has done, and is doing for us, should be so far from taking us off from religious services and pious performances, that they should be the greatest motives and encouragements to the performance of them that may be, as the Scriptures do abundantly evidence. I will only instance in some, as that, 'That we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life' (1 Peter 2:9, Luke 1:74, 75). Christ has freed you from all your enemies, from the curse of the law, the predominant damnatory power of sin, the wrath of God, the sting of death, and the torments of hell. But what is the end and design of Christ in doing these great and marvelous things for his people? It is not that we should throw off duties of righteousness and holiness—but that their hearts may be the more free and sweet in all holy duties and heavenly services. This I am sure of, that all man's happiness here is his holiness, and his holiness shall hereafter be his happiness. Christ has therefore broke the devil's yoke from off our necks, that his Father might have better service from our hearts.

So the apostle says, 'I will be their God, and they shall be my people.' 'And I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.' Mark what follows: 'Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.' (2 Cor. 6:17-7:1). And again: 'The grace of God that brings salvation has appeared to all men, teaching us that, denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify us unto himself a peculiar people, zealous of good works' (Titus 2:12-14). Ah, souls! I know no such arguments to work you to a lively and constant performance of all heavenly services, like those who are drawn from the consideration of the great and glorious things that Christ has done for you; and if such arguments will not take you and win upon you, I do think the throwing of hell fire in your faces will never do it!

Talk not of a godly life—but let your life speak. Your actions in passing pass not away; for every good work is a grain of seed for eternal life.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That those precious souls which Jesus Christ has done and suffered as much for as he has for you—have been exceedingly active and lively in all religious services and heavenly performances. He did as much and suffered as much for David as for you, and yet who more in praying and praising God than David? 'Seven times a day will I praise the Lord' (Psalm 119:164). Who more in the studying and meditating on the word than David? 'Your law is my meditation all the day' (Psalm 119:97). The same truth you may run and read in Jacob, Moses, Job, Daniel, and in the rest of the holy prophets and apostles, whom Christ has done as much for as for you. Ah, how have all those worthies abounded in works of righteousness and holiness, to the praise of free grace!

Certainly Satan has got the upper hand of those souls which argue thus—Christ has done such and such glorious things for us, therefore we need not make any care and conscience of doing such and such religious services as men say the Word calls for. If this logic be not from hell, what is? Ah, were the holy prophets and apostles alive to hear such logic come out of the mouths of such as profess themselves to be interested in the great and glorious things that Jesus Christ has done for his chosen ones, how would they blush to look upon such souls! and how would their hearts grieve and break within them to hear the language and to observe the actings of such souls!

The saints' motto in all ages has been 'Laboremus'—let us be doing.

'God loves the runner, not the questioner or disputer', says Luther.

He who talks of heaven—but does not the will of God, is like him who gazed upon the moon—but fell into the pit.

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider this, That those who do not walk in the ways of righteousness and holiness, who not wait upon God in the several duties and services that are commanded by him; cannot have that evidence to their own souls of their righteousness before God, of their fellowship and communion with God, of their blessedness here, and their happiness hereafter, as those souls have, who love and delight in the ways of the Lord, that are always best when they are most in the works and service of the Lord. Certainly it is one thing to judge by our graces, another thing to rest or put our trust in them. There is a great deal of difference between declaring and deserving. As David's daughters were known by their garments of diverse colors, so are God's children by their piety and sanctity. A Christian's emblem should be a house walking towards heaven. High words surely make a man neither holy nor just; but a virtuous life, a circumspect walking, makes him dear to God. A tree that is not fruitful is fit only for the fire. Christianity is not a talking—but a walking with God, who will not be put off with words. If he sees no fruit, he will take up his axe, and then the soul is cut off forever.

'Little children,' says the apostle, 'let no man deceive you: he who does righteousness is righteous, even as he is righteous' (1 John 3:7). 'In this,' says the same apostle, 'the children of God are manifest, and the children of the devil; whoever does not righteousness is not of God, neither he who loves not his brother' (ver. 10). 'If you know that he is righteous,' says the same apostle, 'you know that everyone who practices righteousness, is born of him.' "This is how we are sure that we have come to know Him: by keeping His commands. The one who says, 'I have come to know Him,' without keeping His commands, is a liar, and the truth is not in him. But whoever keeps His word, truly in him the love of God is perfected. This is how we know we are in Him: the one who says he remains in Him should walk just as He walked." 'If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son cleanses us from all sin,' says the same apostle (1 John 2:3-6, and 1:6, 7).

So (James 2:14, 20): 'What does it profit, my brethren, though a man say he has faith, and have no works; can faith save him?' that is, it cannot. 'For as the body without the spirit is dead, so faith without works is dead also.' To look after holy and heavenly works, is the best way to preserve the soul from being deceived and deluded by Satan's delusions, and by sudden flashes of joy and comfort; holy works being a more conscious and constant pledge of the precious Spirit, begetting and maintaining in the soul more solid, pure, clear, strong, and lasting joy. Ah souls! As you would have in yourselves a constant and a blessed evidence of your fellowship with the Father and the Son, and of the truth of grace, and of your future happiness, look that you cleave close to holy services; and that you turn not your backs upon religious duties.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That there are other choice and glorious ends for the saint's performance of religious duties, than for the justifying of their persons before God, or for their satisfying of the law or justice of God, or for the purchasing of the pardon of sin; that is, to testify their justification. 'A good tree cannot but bring forth good fruits' (Matt. 7:17), to testify their love to God, and their sincere obedience to the commands of God; to testify their deliverance from spiritual bondage, to evidence the indwelling of the Spirit, to stop the mouths of the worst of men, and to gladden those righteous souls, whom God would not have saddened. These, and abundance of other choice ends there are, why those who have a saving interest in the glorious doings of Christ, should, notwithstanding that, keep close to the holy duties and religious services that are commanded by Christ. And if these considerations will not prevail with you, to wait upon God in holy and heavenly duties, I am afraid if one should rise from the dead, his arguments would not win upon you—but you would hold on in your sins, and neglect his service, though you lost your souls forever.

The end in view moves to action. Keep yourself within compass, and have an eye always to the end of your life and actions.

DEVICE 5. By presenting to them the fewness and poverty of those who walk in the ways of God—who continue in religious practices.

Says Satan, Do not you see that those who walk in such and such religious ways are the poorest, the lowest, and the most despicable people in the world? This took with them in John 7:47-49: 'Then answered the pharisees, Are you also deceived? Have any of the rulers, or of the pharisees, believed on him? But these ignorant crowds do, but what do they know about it? A curse is on them anyway!'

Remedy (1). The first remedy against this device of Satan is, to consider, That though they are outwardly poor, yet they are inwardly rich. Though they are poor in temporals, yet they are rich in spirituals. The worth and riches of the saints is inward. 'The King's daughter is all glorious within' (Psalm 45:13). 'Hearken, my beloved brethren, has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he has promised to them that love him?' says James 2:5. 'I know your poverty—but you are rich,' says John to the church of Smyrna (Rev. 2:9). What though they have little in possession, yet they have a glorious kingdom in future promise. 'Fear not, little flock, it is your Father's pleasure to give you a kingdom' (Luke 12:32). Though saints have little in hand, yet they have much in hope. You count those happy, in a worldly sense, that have much in future promise, though they have little in possession: and will you count the saints miserable because they have little in hand, little in possession, though they have a glorious kingdom in future promise? I am sure the poorest saint who breathes, will not exchange, were it in his power, that which he has in hope and in future promise, for the possession of as many worlds as there be stars in heaven, or sands in the sea.

'Do not you see,' says Chrysostom, 'the places where treasures are hid are rough and overgrown with thorns? Do not the naturalists tell you, that the mountains that are big with gold within, are bare of grass without? Saints have, as scholars, poor daily fare here, because they must study hard to go to heaven.'

Remedy (2). The second remedy against this device of Satan is, to consider, That in all ages God has had some who have been great, rich, wise, and honorable—who have chosen his ways, and cleaved to his service in the face of all difficulties. Though not many wise men, yet some wise men; and though not many mighty, yet some mighty have; and though not many noble, yet some noble have. Witness Abraham, and Jacob, and Job, and several kings, and others that the Scriptures speak of. And ah! how many have we among ourselves, whose souls have cleaved to the Lord, and who have swum to his service through the blood of the slain, and who have not counted their lives dear unto them, that they and others might enjoy the holy things of Christ, according to the mind and heart of Christ.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That the spiritual riches of the poorest saints infinitely transcend the temporal riches of all the wicked men in the world; their spiritual riches satisfy them; they can sit down satisfied with the riches of grace that are in Christ, without earthly honors or riches. 'He who drinks of that water that I shall give him, shall thirst no more' (John 4:13). Alexander's vast mind inquired if there were any more worlds to conquer.

The riches of poor saints are durable; they will bed and board with them; they will go to the prison, to a sickbed, to a grave, yes, to heaven with them. The spiritual riches of poor saints are as wine to cheer them, and as bread to strengthen them, and as clothes to warm them, and as armor to protect them. Now, we all know that the riches of this world cannot satisfy the souls of men—for they are as fading as a flower, or as the owners of them are.

Remedy (4). The fourth remedy against this device, is seriously to consider, That though the saints, considered comparatively, are few; though they be 'a little, little flock,' 'a remnant,' 'a garden enclosed,' 'a spring shut up, a fountain sealed'; though they are as 'the summer gleanings'; though they are 'one from a city, and two from a tribe'; though they are but a handful to a houseful, a spark to a flame, a drop to the ocean—yet considered altogether, are an innumerable number that cannot be numbered. As John speaks: 'After this I saw a vast crowd, too great to count, from every nation and tribe and people and language, standing in front of the throne and before the Lamb. They were clothed in white and held palm branches in their hands.' (Rev. 7:9). So Matthew speaks: 'And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven' (Matt. 8:11). So Paul: 'But you have come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect' (Heb. 12:22).

Remedy (5). The fifth remedy against this device of Satan is, seriously to consider, That it will be only a short time, before these poor despised saints shall shine brighter than the sun in his glory. It will not be long before you will wish, Oh! that we were now among the poor, mean despised ones, in the day that God comes to make up his jewels! It will not be long before these poor few saints shall be lifted up upon their thrones to judge the multitude, the world, as the apostle speaks: 'Don't you know, that the saints shall judge the world?' (1 Cor. 6:2). And in that day, oh! how will the great and the rich, the learned and the noble, wish that they had lived and spent their days with these few poor contemptible creatures in the service of the Lord! Oh! how will this wicked world curse the day that ever they had such base thoughts of the poor despised saints, and that their poverty became a stumbling-block to keep them off from the ways of sanctity.

John Foxe being once asked whether he knew a certain poor man answered, I remember him well. I tell you I forget lords and ladies to remember such. So will God deal by his poor saints. He will forget the great and mighty ones of the world to remember his few poor despised ones. Though John the Baptist was poor in the world, yet the Holy Spirit calls him the greatest that was born of woman. Ah, poor saints, men that know not your worth, have such low thoughts of you. "My thoughts are completely different from yours," says the Lord. "And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts." Isaiah 55:8-9

I have read of Ingo, an ancient king of the Draves, who, making a stately feast, appointed his nobles, at that time pagans, to sit in the hall below, and commanded certain poor Christians to be brought up into his presence-chamber, to sit with him at his table, to eat and drink of his kingly cheer; at which many wondering, he said, 'He accounted Christians, though ever so poor, a greater ornament to his table, and more worthy of his company, than the greatest unconverted nobles; for when these might be thrust down to hell, those might be his consorts and fellow-princes in heaven.' You know how to apply it.

Although you see the stars sometimes by their reflections in a puddle, or in the bottom of a well, yes, in a stinking ditch; yet the stars have their situation in heaven. So, though you see a godly man in a poor, miserable, low, despised condition for the things of this world, yet he is fixed in heaven, in the region of heaven: 'Who has raised us up,' says the apostle, 'and made us sit together in heavenly places in Christ Jesus.' Oh! therefore, say to your own souls, when they begin to decline in the ways of Zion, because of the poverty and fewness of those who walk in them, The day is at hand when those few, poor, despised saints shall shine in glory, when they shall judge this world, and when all the wicked of this world will wish that they were in their condition, and would give ten thousand worlds, were it in their power, that they might but have the honor and happiness to wait upon those whom, for their poverty and fewness, they have neglected and despised in this world.

Remedy (6). The sixth remedy against this device of Satan is, solemnly to consider, That there will come a time, even in this life, in this world—when the reproach and contempt that is now cast upon the ways of God, by reason of the poverty and fewness of those who walk in those ways, shall be quite taken away, by his making them the head—who have days without number been the tail; and by his raising them up to much outward riches, prosperity, and glory—who have been as the outcast because of their poverty and fewness. John, speaking of the glory of the church, the new Jerusalem that came down from heaven (Rev. 21:24), tells us, 'The nations of the earth will walk in its light, and the rulers of the world will come and bring their glory to it.' So the prophet Isaiah: 'I will exchange your bronze for gold, your iron for silver, your wood for bronze, and your stones for iron.' (chap. 60:17). And so the prophet Zechariah speaks (chap. 14:14): 'And the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.' The Lord has promised that 'the meek shall inherit the earth' (Matt. 5:5); and 'heaven and earth shall pass away, before one jot or one tittle of his word shall pass unfulfilled' (ver. 18). Ah, poor saints! now some thrust sore at you, others look a-squint upon you, others shut the door against you, others turn their backs upon you, and most of men (except it be a few who live much in God, and are filled with the riches of Christ) do either neglect you or despise you because of your poverty; but the day is coming when you shall be lifted up above the ash-heap, when you shall change poverty for riches, your rags for robes, your reproach for a crown of honor, your infamy for glory, even in this world.

These following scriptures do abundantly confirm this truth: Jer. 31:12; Is. 30:23; 62:8, 9; Joel 2:23, 24; Micah 4:6; Amos 9:13, 14; Zech 8:12; Isa. 41:18, 19; 55:13; 66:6, 7; 65:21, 22; 61:4; 60:10 Ezek. 36:10. Only take these two cautions: 1. That in these times the saints' chief comforts, delights, and contents with consist in their more clear, full, and constant enjoyment of God. 2. That they shall have such abundant measure of the Spirit poured out upon them, that their riches and outward glory shall not be snares unto them—but golden steps to a richer living in God.

And this is not all—but God will also mightily increase the number of his chosen ones, multitudes shall be converted to him: 'Who has ever seen or heard of anything as strange as this? Has a nation ever been born in a single day? Has a country ever come forth in a mere moment? But by the time Jerusalems' birth pains begin, the baby will be born; the nation will come forth. They will bring the remnant of your people back from every nation. They will bring them to my holy mountain in Jerusalem as an offering to the Lord. They will ride on horses, in chariots and wagons, and on mules and camels' (Isa. 66:8, 20). Does not the Scripture say, that 'the kingdoms of this world must become the kingdoms of our Lord'? (Rev. 11:15). Has not God given to Christ 'the heathen, and the uttermost parts of the earth for his possession'? (Psalm 2:8). Has not the Lord said, that in 'the last days the mountain of the Lord's house shall be lifted up above the hills, and shall be established in the top of the mountains, and all nations shall flow unto it,' (Isa. 2:2 and 54:14 and 61:9).

Pray, read, and meditate upon Isaiah 60 and 66 and 2:1-5, and there you shall find the multitudes that shall be converted to Christ. And oh! that you would be mighty in believing and in wrestling with God, that he would hasten the day of his glory, that the reproach that is now upon his people and ways may cease!

DEVICE 6. By presenting before them the examples of the greatest part of the world—who walk in the ways of their own hearts, and that make light and slight of the ways of the Lord.

Why, says Satan, do not you see that the great and the rich, the noble and the honorable, the learned and the wise, even the greatest number of men, never trouble themselves about such and such ways—and why then should you be singular and odd? You had better do as the most do. (John 7:48, 49; 1 Cor. 1:26, 28; Micah 7:2-4.)

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, Of those scriptures which are directly opposed to following the sinful examples of men. As that in Exodus, 'You shall not follow a multitude to do evil' (chap. 23:2). The multitude generally are ignorant, and know not the way of the Lord, therefore they speak evil of that they know not. They are envious and maliciously bent against the service and way of God, and therefore they cannot speak well of the ways of God: 'This way is everywhere spoken against,' say they (Acts 28:22). So in Num. 16:21, 'Separate from them, and come out from among them.' So the apostle: 'Have no fellowship with the unfruitful works of darkness' (Eph. 5:11). So Solomon: 'Enter not into the way of the wicked; forsake the foolish, and live' (Prov. 4:14 and 9:6). Those who walk with the many—shall perish with the many. Those who do as the most, shall before long suffer with the most. Those who live as the many, must die with the many, and go to hell with the many. The way to hell is broad and well beaten. The way to be undone forever is to do as the most do. 'The multitude' is the weakest and worst argument. "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That if you will sin with the multitude, all the angels in heaven and men on earth cannot keep you from suffering with the multitude. If you will be wicked with them, you must unavoidably be miserable with them. Say to your soul, O my soul! if you will sin with the multitude, you must be shut out of heaven with the multitude, you must be cast down to hell with the multitude: 'And I heard a voice from heaven saying, Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues' (Rev. 18:4). Come out in affection, in action, and in habitation, or else the infection of sin will bring upon you the infliction of punishment. So says the wise man, 'He who walks with wise men shall be wise—but a companion of fools shall be destroyed,' (Prov. 13:20). Multitudes may help you into sin, yes, one may draw you into sin—but it is not multitudes who can help you to escape punishments; as you may see in Moses and Aaron, that were provoked to sin by the multitude—but were shut out of the pleasant land, and fell by a hand of justice as well as others.

Sin and punishment are linked together with chains of adamant. Of sin we may say, as Isidore does of the serpent, 'So many colors, so many dolours.'

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, The worth and excellency of your immortal soul. Your soul is a jewel more worth than heaven and earth. The loss of your soul is incomparable, irreparable, and irrecoverable. If your soul is lost—all is lost, and you are undone forever. Is it madness and folly in a man to kill himself for company, and is it not greater madness or folly to break the neck of your soul, and to damn it for company? Be suspect of that way wherein you see multitudes to walk; the multitude being a stream that you must row hard against, or you will be carried into that gulf out of which angels cannot deliver you. Is it not better to walk in a straight way alone, than to wander into crooked ways with company? Surely, it is better to go to heaven alone—than to hell with company!

I might add other things—but these may suffice for the present; and I am afraid, if these arguments do not stir you, other arguments will work but little upon you. What wise man would fetch gold out of a fiery crucible; that is, hazard his immortal soul, to gain the world, by following a multitude in those steps that led to the chambers of death and darkness?

DEVICE 7. By casting in a multitude of vain thoughts, while the soul is in seeking of God, or in waiting on God;and by this device he has cooled some men's spirits in heavenly services, and taken off, at least for a time, many precious souls from religious performances.

"I have no heart to hear, nor no heart to pray, nor no delight in reading, nor in the society of the saints. Satan does so dog and follow my soul, and is still a-casting in such a multitude of vain thoughts concerning God, the world, and my own soul, that I even tremble to think of waiting upon God in any religious service. Oh! the vain thoughts that Satan casts in, do so distaste my soul, and so grieve, vex, perplex, and distract my soul, that they even make me weary of holy duties, yes, of my very life. Oh! I cannot be so raised and ravished, so heated and melted, so quickened and enlarged, so comforted and refreshed—as I should be, as I might be, and as I would be in religious services—by reason of that multitude of vain thoughts, which Satan is injecting or casting into my soul. Lord, now how gladly would I serve you, and vain thoughts will not allow me!"

Remedy (1). The first remedy against this device of Satan is, To have your hearts strongly affected with the greatness, holiness, majesty, and glory of that God before whom you stand, and with whom your souls converse in religious services. Oh! let your souls be greatly affected with the presence, purity, and majesty of that God before whom you stand. A man would be afraid of playing with a feather, when he is speaking with a king. Ah! when men have poor, low, light, slight thoughts of God, in their drawing near to God, they tempt the devil to bestir himself, and to cast in a multitude of vain thoughts to disturb and distract the soul in its waiting on God. There is nothing that will contribute so much to the keeping out of vain thoughts, as to look upon God as an omniscient God, an omnipresent God, an omnipotent God, a God full of all glorious perfections, a God whose majesty, purity, and glory will not allow him to behold the least iniquity. The reason why the blessed saints and glorious angels in heaven have not so much as one vain thought is, because they are greatly affected with the greatness, holiness, majesty, purity, and glory of God.

When Pompey could not keep his soldiers in the camp by persuasion he cast himself down along in the narrow passage which led out of it, and bade them go if they would—but they must first trample upon their general; and the thoughts of this overcame them. You are wise, and know how to apply it to the point in hand.

Remedy (2). The second remedy against this device of Satan is, To be faithful in religious services, notwithstanding all those wandering thoughts the soul is troubled with. This will be a sweet help against them: for the soul to be resolute in waiting on God, whether it be troubled with vain thoughts or not; to say, 'Well I will pray still, and hear still, and meditate still, and keep fellowship with the saints still.' Many precious souls can say from experience, that when their souls have been steadfast in their waiting on God, that Satan has left them, and has not been so busy in vexing their souls with vain thoughts. When Satan perceives that all those trifling vain thoughts that he casts into the soul do but vex the soul into greater diligence, carefulness, watchfulness, and steadfastness in holy and heavenly services, and that the soul loses nothing of his zeal, piety, and devotion—but doubles his care, diligence, and earnestness, he often ceases to interpose his trifles and vain thoughts, as he ceased to tempt Christ, when Christ was steadfast in resisting his temptations.

It is a rule in the civil law that nothing seems to be done, if there remains anything to be done. If once you say, 'it is enough', you are undone.

Remedy (3). The third remedy against this device of Satan is, to consider this, That those vain and trifling thoughts that are cast into our souls, when we are waiting upon God in this or that religious service, if they be not cherished and indulged—but abhorred, resisted, and disclaimed; they are not sins upon our souls, though they may be troubles to our minds; they shall not be put upon our accounts, nor keep mercies and blessings from being enjoyed by us. When a soul in uprightness can look God in the face, and say, Lord, when I approach near unto you, there are a world of vain thoughts crowd in upon me, which disturb my soul, and weaken my faith, and lessen my comfort and spiritual strength. Oh, these are my clog, my burden, my torment, my hell! Oh, do justice upon these, free me from these, that I may serve you with more freeness, singleness, spiritualness, and sweetness of spirit. These thoughts may vex that soul—but they shall not harm that soul. nor keep a blessing from that soul. If vain thoughts resisted and lamented could stop the current of mercy, and render a soul unhappy, there would be none on earth that should ever taste of mercy, or be everlastingly happy.

It is not Satan casting in of vain thoughts that can keep mercy from the soul, or undo the soul—but the lodging and cherishing of vain thoughts: 'O Jerusalem, how long shall vain thoughts lodge within you?' (Jer.4:14) Vain thoughts pass through the best hearts; they are lodged and cherished only in the worst hearts.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That watching against sinful thoughts, resisting of sinful thoughts, lamenting and weeping over sinful thoughts, carries with it the sweetest and strongest evidence of the truth and power of grace, and of the sincerity of your hearts, and is the readiest and the surest way to be rid of them (Psalm 139:23). Many low and carnal considerations may cause men to watch their words, their lives, their actions; as hope of gain, or to please friends, or to get a name in the world, and many other such like considerations. Oh! but to watch our thoughts, to weep and lament over them—this must needs be from some noble, spiritual, and internal principle—such as love to God, a holy fear of God, a holy care and delight to please the Lord. Thoughts are the first-born, the blossoms of the soul, the beginning of our strength—whether for good or evil; and they are the greatest evidences for or against a man, that can be.

The schools do well observe, that outward sins are of greater infamy—but inward heart sins are of greater guilt, as we see in the devil's. There is nothing that so speaks out a man to be thoroughly and kindly wrought upon, as his having his thoughts to be 'brought into obedience,' as the apostle speaks, 2 Cor. 10:4, 5. Grace is grown up to a very great height in that soul where it prevails, to the subduing of those vain thoughts that walk up and down in the soul. (Psalm 139:23; Is. 59:7; 66:18; Matt. 9:4; 12:25.)

Well! though you cannot be rid of them, yet make resistance and opposition against the first risings of them. When sinful thoughts arise, then think thus, The Lord takes notice of these thoughts; 'he knows them afar off,' as the Psalmist speaks (Psalm 138:6). He knew Herod's bloody thoughts, and Judas's betraying thoughts, and the Pharisees' cruel and blasphemous thoughts afar off. (Matt. 15:15-18).

Oh! think thus: All these sinful thoughts, they defile and pollute the soul, they deface and spoil much of the inward beauty and glory of the soul. If I commit this or that sin, to which my thoughts incline me, then either I must repent or not repent; if I repent, it will cost me more grief, sorrow, shame, heart-breaking, and soul-bleeding, before my conscience will be quieted, divine justice pacified, my comfort and joy restored, my evidences cleared, and my pardon in the court of conscience sealed—than the imagined profit or seeming sensual pleasure can be worth. 'What fruit had you in those things whereof you are now ashamed' (Rom. 6:21).

Tears, instead of gems, were the ornaments of David's bed when he had sinned; and so they must be yours, or else you must lie down in the bed of sorrow forever.

If I never repent, oh! then my sinful thoughts will be scorpions that will eternally vex me, the rods that will eternally lash me, the thorns that will everlastingly pierce me, the dagger that will be eternally a-stabbing me, the worm that will be forever a-gnawing me! Oh! therefore, watch against them, be constant in resisting them, and in lamenting and weeping over them, and then they shall not hurt you, though they may for a time trouble you. And remember this—he who does this, does more than the most glistering and blustering hypocrite in the world does.

Inward bleeding kills many a man; so will sinful thoughts, if not repented of.

Remedy (5). The fifth remedy against this device of Satan is, To labor more and more to be filled with the fullness of God, and to be enriched with all spiritual and heavenly things. What is the reason that the angels in heaven have not so much as an idle thought? It is because they are filled with the fullness of God (Eph. 3:19). Take it for an experienced truth, the more the soul is filled with the fullness of God and enriched with spiritual and heavenly things—the less room there is in that soul for vain thoughts. The fuller the vessel is of wine—the less room there is for water. Oh, then, lay up much of God, of Christ, of precious promises, and choice experiences in your hearts—and then you will be less troubled with vain thoughts. 'A good man, out of the good treasure of his heart, brings forth good things' (Matt. 12:35).

Remedy (6). The sixth remedy against this device of Satan is, To keep up holy and spiritual affections; for such as your affections are, such will be your thoughts. 'Oh how I love your law! it is my meditation all the day' (Psalm 119:97). What we love most, we most muse upon. 'When I awake, I am still with you' (Psalm 139:18). That which we much like—we shall much mind. Those who are frequent in their love to God and his law, will be frequent in thinking of God and his law—a child will not forget his mother.

Remedy (7). The seventh remedy against this device of Satan is, To avoid multiplicity of worldly business. Oh, let not the world take up your hearts and thoughts. Souls which are torn in pieces with the cares of the world will be always vexed and tormented with vain thoughts in all their approaches to God. Vain thoughts will be still crowding in upon him that lives in a crowd of business. The stars which have least circuit are nearest the pole; and men that are least perplexed with business are commonly nearest to God.

2 Tim. 2:4, 'No one serving as a soldier gets involved in civilian affairs--he wants to please his commanding officer.' This is a comparison which Paul borrows from the custom of the Roman empire, wherein soldiers were forbidden to take up private businesses.

DEVICE 8. By working them to rest in their performances; to rest in prayer, and to rest in hearing, reading, and the communion of saints.

And when Satan has drawn the soul to rest upon the service done, then he will help the soul to reason thus: Why, you had better never pray, as to pray and rest in prayer; you had better never hear, as to hear and rest in hearing; you had better never be in the communion of saints, as to rest in the communion of saints. And by this device he stops many souls in their heavenly race, and takes off poor souls from those services that should be their joy and crown (Is. 58:1-2, Zech. 7:4-6, Matt. 6:2, Rom. 1:7).

Remedy (1). The first remedy against this device of Satan is, To dwell much upon the imperfections and weaknesses which attend your choicest services. Oh the spots, the blots, the blemishes that are to be seen on the face of our best duties! When you have done all you can, you have need to close up all with this, 'Oh enter not into judgment with your servant, O Lord' (Psalm 143:2), for the weaknesses that cleave to my best services. We may all say with the church, 'All our righteousnesses are as a menstruous cloth' (Is. 64:6). If God should be strict to mark what is done amiss in our best actions, we are undone! Oh the water that is mingled with our wine; the dross that cleaves unto our gold! Pride and high confidence is most apt to creep in upon 'duties well done'.

Remedy (2). The second remedy against this device of Satan is, to consider The impotence and inability of any of your best services, divinely to comfort, refresh, and bear your souls up from fainting, and sinking in the days of trouble, when darkness is round about you, when God shall say to you, as he did once to the Israelites, 'Go and cry unto the gods that you have chosen; let them save you in the time of your tribulation' (Judges 10:14). So, when God shall say in the day of your troubles, Go to your prayers, to your hearing, and to your fasting, and see if they can help you, if they can support you, if they can deliver you.

If God in that day does but withhold the influence of his grace, your former services will be but poor cordials to comfort you; and then you must and will cry out, Oh, 'none but Christ, none but Christ!' Oh my prayers are not Christ, my hearing is not Christ, my fasting is not Christ. Oh! one smile of Christ, one glimpse of Christ, one good word from Christ, one nod of love from Christ in the day of trouble and darkness—will more revive and refresh the soul than all your former services, in which your souls rested, as if they were the bosom of Christ, which should be the only center of our souls. Christ is the crown of crowns, the glory of glories, and the heaven of heavens.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That good things rested upon will as certainly undo us, and everlastingly destroy us—as the foulest enormities which can be committed by us. Those souls that after they have done all, do not look up so high as Christ—and rest, and center alone in Christ, laying down their services at the footstool of Christ—must lie down in sorrow; their bread is prepared for them in hell. 'But watch out, you who live in your own light and warm yourselves by your own fires. This is the reward you will receive from me: You will soon lie down in great torment' (Is. 50:11). Is it good to dwell with everlasting burnings, with a devouring fire? Why then, rest in your duties still? See that you center only in the bosom of Christ.

Remedy (4). The fourth remedy against this device of Satan is, To dwell much upon the necessity and excellency of that resting-place which God has provided for you. Above all other resting-places—he himself is your resting-place; his free mercy and love is your resting-place; the pure, glorious, matchless, and spotless righteousness of Christ is your resting-place. Ah! it is sad to think, that most men have forgotten their resting-place, as the Lord complains: 'My people have been as lost sheep, their shepherds have caused them to go astray, and have turned them away to the mountains: they are gone from mountain to hill, and forgotten their resting-place' (Jer. 50:6). So poor souls who do not see the excellency of that resting-place that God has appointed for their souls to lie down in—they wander from mountain to hill, from one duty to another, and here they will rest and there they will rest. But those who see the excellency of that resting-place that God has provided for them, they will say, 'Farewell prayer, farewell hearing, farewell fasting. I will rest no more in you—but now I will rest only in the bosom of Christ, the love of Christ, the righteousness of Christ!'

SATAN'S DEVICES TO KEEP SAINTS IN A SAD, DOUBTING, QUESTIONING & UNCOMFORTABLE CONDITION

Though Satan can never rob a believer of his crown, yet such is his malice and envy, that he will leave no stone unturned, no means unattempted, to rob them of their comfort and peace—to make their life a burden and a hell unto them, to cause them to spend their days in sorrow and mourning, in sighing and complaining, in doubting and questioning. 'Surely,' he says, 'we have no interest in Christ; our graces are not true, our hopes are the hopes of hypocrites; our confidence is our presumption, our enjoyments are our delusions.'

Blessed John Bradford (the martyr) in one of his epistles, says thus, 'O Lord, sometime methinks I feel it so with me—as if there were no difference between my heart and the wicked. I have a blind mind as they, a stout, stubborn, rebellious hard heart as they,' and so he goes on.

I shall show you this in some particulars:

DEVICE 1. The first device that Satan has to keep souls in a sad, doubting, and questioning condition, and so making their life a hell, is, By causing them to be still poring and musing upon sin, to mind their sins more than their Savior; yes, so to mind their sins as to forget, yes, to neglect their Savior; that, as the Psalmist speaks, 'The Lord is not in all their thoughts' (Psalm 10:4). Their eyes are so fixed upon their disease, that they cannot see the remedy, though it be near; and they do so muse upon their debts, that they have neither mind nor heart to think of their Surety. A Christian should wear Christ in his bosom as a flower of delight, for he is a whole paradise of delight. He who minds not Christ more than his sin, can never be thankful and fruitful as he should.

Remedy (1). The first remedy is for weak believers to consider, That though Jesus Christ has not freed them from the presence of sin, yet he has freed them from the damnatory power of sin. It is most true that sin and grace were never born together, neither shall sin and grace die together; yet while a believer breathes in this world, they must live together, they must keep house together. Christ in this life will not free any believer from the presence of any one sin, though he does free every believer from the damning power of every sin. 'There is no condemnation to those who are in Christ Jesus, who walk not after the flesh—but after the Spirit' (Rom. 8:1). The law cannot condemn a believer, for Christ has fulfilled it for him; divine justice cannot condemn him, for that Christ has satisfied; his sins cannot condemn him, for they in the blood of Christ are pardoned; and his own conscience, upon righteous grounds, cannot condemn him, because Christ, that is greater than his conscience, has acquitted him.

My sins hurt me not, if they like me not. Sin is like that wild fig-tree, or ivy in the wall; cut off stump, body, bough, and branches, yet some strings or other will sprout out again, until the wall be plucked down.

Remedy (2). The second remedy against this device of Satan is, to consider, That though Jesus Christ has not freed you from the molesting and vexing power of sin, yet he has freed you from the reign and dominion of sin. You say that sin does so molest and vex you, that you can not think of God, nor go to God, nor speak with God.* Oh! but remember it is one thing for sin to molest and vex you, and another thing for sin to reign and have dominion over you. 'For sin shall not have dominion over you, for you are not under the law—but under grace' (Rom. 6:14). Sin may rebel—but it shall never reign in a saint. It fares with sin in the regenerate as with those beasts that Daniel speaks of, 'that had their dominion taken away, yet their lives were prolonged for a season' (Dan. 7:12). The primitive Christians chose rather to be thrown to lions without, than left to lusts within.

Now sin reigns in the soul, when the soul willingly and readily obeys it, and submits to its commands, as subjects do actively obey and embrace the commands of their prince. The commands of a king are readily embraced and obeyed by his subjects—but the commands of a tyrant are embraced and obeyed unwillingly. All the service that is done to a tyrant, is out of violence, and not out of loving obedience. A free and willing subjection to the commands of sin speaks out the soul to be under the reign and dominion of sin; but from this plague, this hell, Christ frees all believers. It is a sign that sin has not gained your consent—but committed a rape upon your souls, when you cry out to God. If the ravished virgin under the law cried out—she was guiltless (Deut. 22:27); so when sin plays the tyrant over the soul, and the soul cries out, it is guiltless; those sins shall not be charged upon the soul.

Sin cannot say of a believer as the centurion said of his servants, 'I bid one, Go, and he goes; and to another, Come, and he comes; and to another, Do this, and he does it' (Matt. 8:9). No! the heart of a saint rises against the commands of sin; and when sin would carry his soul to the devil, he hates his sin, and cries out for justice. Lord! says the believing soul, sin plays the tyrant, the devil in me; it would have me to do that which wars against your holiness as well as against my happiness; against your honor and glory, as my comfort and peace; therefore do me justice, O righteous judge of heaven and earth, and let this tyrant sin die for it! "What a wretched man I am! Who will rescue me from this body of death?"

Remedy (3). The third remedy against this device of Satan is, Constantly to keep one eye upon the promises of remission of sin, as well as the other eye upon the inward operations of sin. This is the most certain truth, that God graciously pardons those sins to his people—that he will not in this life fully subdue in his people. Paul prays thrice (that is, often), to be delivered from the thorn in the flesh. All he can get is 'My grace is sufficient for you' (2 Cor. 12:9); I will graciously pardon that to you—which I will not conquer in you, says God. 'And I will cleanse them from all their iniquity, whereby they have sinned against me, and whereby they have transgressed against me. I, even I, am he who blots out your transgressions for mine own sake, and will not remember your sins (Jer. 33:8, Is. 43:25).

Ah! you lamenting souls, who spend your days in sighing and groaning under the sense and burden of your sins, why do you deal so unkindly with God, and so injuriously with your own souls, as not to cast an eye upon those precious promises of remission of sin which may bear up and refresh your spirits in the darkest night, and under the heaviest burden of sin?

Is. 44:2; Micah 7:18, 19; Col. 2:13, 14. The promises of God are a precious book; every leaf drops myrrh and mercy. Though the weak Christian cannot open, read, and apply them, Christ can and will apply them to their souls. 'I, I am he, blotting out your transgressions' today and tomorrow (the Hebrew denotes a continued act of God).

Remedy (4). The fourth remedy against this device of Satan is, To look upon all your sins as charged upon the account of Christ, as debts which the Lord Jesus has fully satisfied;and indeed, were there but one farthing of that debt unpaid that Christ was engaged to satisfy, it would not have stood with the unspotted justice of God to have let him come into heaven and sit down at his own right hand. But all our debts, by his death, being discharged, we are freed, and he is exalted to sit down at the right hand of his Father, which is the top of his glory, and the greatest pledge of our felicity: 'For he has made him to be sin for us that knew no sin, that we might be made the righteousness of God in him,' said the apostle (2 Cor. 5:21). Christ was the greatest of sinners by imputation and reputation.

All our sins were made to meet upon Christ, as that evangelical prophet has it: 'He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. (Isaiah 53:3-6).

In law, we know that all the debts of the wife are charged upon the husband. Says the wife to one and to another, If I owe you anything, go to my husband. So may a believer say to the law, and to the justice of God, If I owe you anything, go to my Christ, who has undertaken for me. I must not sit down discouraged, under the apprehension of those debts, which Christ, to the utmost farthing, has fully satisfied. Would it not argue much weakness, I had almost said much madness, for a debtor to sit down discouraged upon his looking over those debts that his surety has readily, freely, and fully satisfied? The sense of his great love should engage a man forever to love and honor his surety, and to bless that hand that has paid the debt, and cancelled the books. But to sit down discouraged when the debt is satisfied, is a sin which bespeaks repentance.

Christ has the greatest worth and wealth in him. As the worth and value of many pieces of silver is in one piece of gold, so all the excellencies scattered abroad in the creatures are united in Christ. All the whole volume of perfections which are spread through heaven and earth are epitomized in him.

Christ has cleared all reckoning between God and us. You remember the scapegoat. Upon his head all the iniquities of the children of Israel, and all their transgressions in all their sins, were confessed and put, and the goat did bear upon him all their iniquities (Lev. 16:21). Why! the Lord Jesus is that blessed scapegoat, upon whom all our sins were laid, and who alone has carried 'our sins away into the land of forgetfulness, where they shall never be remembered more.'

Christ is the channel of grace from God. A believer, under the guilt of his sin, may look the Lord in the face, and sweetly plead thus with him: It is true, Lord, I owed you much—but your Son was my ransom, my redemption. His blood was the price; he was my surety and undertook to answer for my sins; I know you must be satisfied, and Christ has satisfied you to the utmost farthing: not for himself, for what sins had he of his own? but for me; they were my debts that he satisfied for; be pleased to look over the book, and you shall find that it is crossed by your own hand upon this very account, that Christ has suffered and satisfied for them.

The bloods of Abel, for so the Hebrew has it, as if the blood of one Abel had so many tongues as drops, cried for vengeance against sin; but the blood of Christ cries louder for the pardon of sin!

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, Of the reasons why the Lord is pleased to have his people exercised, troubled, and vexed with the operations of sinful corruption; and they are these: partly to keep them humble and low in their own eyes; and partly to put them upon the use of all divine helps, whereby sin may be subdued and mortified; and partly, that they may live upon Christ for the perfecting the work of sanctification; and partly, to wean them from things below, and to make them heart-sick of their absence from Christ, and to maintain in them affections of compassion towards others who are subject to the same infirmities with them; and that they may distinguish between a state of grace and a state of glory, and that heaven may be more sweet to them when finally arrived there.

Now does the Lord upon these weighty reasons allow his people to be exercised and molested with the operations of sinful corruptions? Oh then, let no believer speak, write, or conclude bitter things against his own soul and comforts, because sin so troubles and vexes his righteous soul. But he should lay his hand upon his mouth and be silent, because the Lord will have it so, upon such weighty grounds as the soul is not able to withstand.

Remedy (6). The sixth remedy against this device of Satan is, solemnly to consider, That believers must repent for their being discouraged by their sins. Their being discouraged by their sins will cost them many a prayer, many a tear, and many a groan; and that because their discouragements under sin flow from ignorance and unbelief. It springs from their ignorance of the richness, freeness, fullness, and everlastingness of God's love; and from their ignorance of the power, glory, sufficiency, and efficacy of the death and sufferings of the Lord Jesus Christ; and from their ignorance of the worth, glory, fullness, largeness, and completeness of the righteousness of Jesus Christ; and from their ignorance of that real, close, spiritual, glorious, and inseparable union which exists between Christ and their precious souls. Ah! did precious souls know and believe the truth of these things as they should, they would not sit down dejected and overwhelmed under the sense and operation of sin.

God never gave a believer a new heart that it should always lie a-bleeding, and that it should always be rent and torn in pieces with discouragements.

DEVICE 2. By working them to make false definitions of their graces.

Satan knows, that as false definitions of sin wrong the soul one way, so false definitions of grace wrong the soul another way.

Oh how does Satan labor with might and main to work men to make false definitions of FAITH! Some he works to define faith too high, as that it is a full assurance of the love of God to a man's soul in particular, or a full persuasion of the pardon and remission of a man's own sins in particular. Says Satan, What do you talk of faith? Faith is an assurance of the love of God, and of the pardon of sin; and this you have not; you know you are far off from this; therefore you have no faith. And by drawing men to make such a false definition of faith, he keeps them in a sad, doubting, and questioning condition, and makes them spend their days in sorrow and sighing, so that tears are their drink, and sorrow is their food, and sighing is their work all the day long.

The philosophers say there are eight degrees of. Now, if a man should define heat only by the highest degree, then all other degrees will be ruled out from being heat. So if men shall define faith only by the highest degrees, by assurance of the love of God, and of the pardon of his sins in particular, what will become of lesser degrees of faith?

If a man should define a man to be a living man, only by the highest and strongest demonstrations of life, as laughing, leaping, running, working, and walking; would not many thousands who groan under internal and external weaknesses, and who cannot laugh, nor leap, nor run, nor work, nor walk—be found dead men by such a definition, that yet we know to be alive? It is so here, and you know how to apply it.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That there may be true faith, yes, great measures of faith, where there is no assurance. The Canaanite woman in the Gospel had strong faith, yet no assurance that we read of. 'These things have I written unto you,' says John, 'who believe on the name of the Son of God, that you may know that you have eternal life' (1 John 5:13). In these words you see that they did believe, and had eternal life, in respect of the purpose and promise of God, and in respect of the seeds and beginnings of it in their souls, and in respect of Christ their head, who sits in heaven as a public person, representing all his chosen ones, 'Who has raised us up together, and made us sit together in heavenly places in Christ Jesus' (Eph. 2:6); and yet they did not know that they had eternal life.

It is one thing to have a right to heaven, and another thing to know it; it is one thing to be beloved, and another thing for a man to know that he is beloved. It is one thing for God to write a man's name in the book of life, and another thing for God to tell a man that his name is written in the book of life; and to say to him (Luke 10:20), 'Rejoice, because your name is written in heaven.' So Paul: 'In whom you also trusted, after you heard the word of truth, the gospel of your salvation: in whom also, after you believed, you were sealed with the Holy Spirit of promise' (Eph. 1:13). So Micah: 'Rejoice not against me, O my enemy: for when I shall fall, I shall rise; when I shall sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned' (Micah 7:8, 9). This soul had no assurance, for he sits in darkness, and was under the sad countenance of God; and yet had strong faith, as appears in those words, 'When I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me.' He will bring me forth to the light, and I shall behold his righteousness. So also those in Is. 50:10 had faith, though they had no assurance. And let this suffice for the first answer.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That God in the Scripture defines faith otherwise. God defines faith to be a receiving of Christ—'As many as received him, to them he gave this privilege, to be the sons of God' (John 1:12). 'To as many as believed on his name'—to be a cleaving of the soul unto God, though no joy—but afflictions, attend the soul (Act. 11:23). Yes, the Lord defines faith to be a coming to God in Christ, and often to a resting and staying, rolling of the soul upon Christ. It is safest and sweetest to define as God defines, both vices and graces. This is the only way to settle the soul, and to secure it against the wiles of men and devils, who labor, by false definitions of grace, to keep precious souls in a doubting, staggering, and languishing condition, and so make their lives a burden, a hell, unto them. Matt. 11:23; John 6:37; Heb. 7:25, 26.

Remedy (3). The third remedy against this device of Satan is, seriously to consider this, That there may be true faith where there is much doubtings. Witness those frequent sayings of Christ to his disciples, 'Why are you afraid, O you of little faith?' (Matt. 6:30, 14:31, 16:8; Luke 12:28). People may be truly believing who nevertheless are sometimes doubting. In the same people that the fore-mentioned scriptures speak of, you may see their faith commended and their doubts condemned, which does necessarily suppose a presence of both.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That assurance is an effect of faith; therefore it cannot be faith. The cause cannot be the effect, nor the root the fruit. As the effect flows from the cause, the fruit from the root, the stream from the fountain, so does assurance flow from faith. This truth I shall make good thus: The assurance of our salvation and pardon of sin does primarily arise from the witness of the Spirit of God that we are the children of God (Eph. 1:13); and the Spirit never witnesses this until we are believers: 'For we are sons by faith in Christ Jesus' (Gal. 4:6). Therefore assurance is not faith—but follows it, as the effect follows the cause.

Again, no man can be assured and persuaded of his salvation until he be united to Christ, until he be ingrafted into Christ; and a man cannot be ingrafted into Christ until he has faith. He must first be ingrafted into Christ by faith before he can have assurance of his salvation; which does clearly evidence, that assurance is not faith—but an effect and fruit of faith.

Again, faith cannot be lost—but assurance may; therefore assurance is not faith. Though assurance is a precious flower in the garden of a saint, and is more infinitely sweet and delightful to the soul than all outward comforts and contentments; yet it is but a flower which is subject to fade, and to lose its freshness and beauty, as saints by sad experience find. Psalm 51:12, 30:6, 7; Cant. 5:6; Is. 8:17.

Again, a man must first have faith before he can have assurance, therefore assurance is not faith. And that a man must first have faith before he can have assurance, is clear by this, a man must first be saved before he can be assured of his salvation; for he cannot be assured of that which is not. And a man must first have a saving faith before he can be saved by faith, for he cannot be saved by that which he has not; therefore a man must first have faith before he can have assurance, and so it soundly follows that assurance is not faith.

There are many thousand precious souls, of whom this world is not worthy, that have the faith of reliance, and yet lack assurance and the effects of it; as high joy, glorious peace, and vehement longings after the coming of Christ.

DEVICE 3. By working the soul to make false inferences from the cross actings of Providence.

Says Satan—Do you not see how Providence crosses your prayers, and crosses your desires, your tears, your hopes, your endeavors? Surely if his love were towards you, if his soul did delight and take pleasure in you—he would not deal thus with you. (Psalm 77:7, et seq.; 31:1; 73:2, 23).

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That many things may be cross to our desires, which are not cross to our spiritual and eternal good. Abraham, Jacob, David, Job, Moses, Jeremiah, Jonah, and Paul, met with many things that were contrary to their desires and endeavors, that were not contrary to their good; as all know that have wisely compared their desires and endeavors and God's actings together. Medicine and surgery often works contrary to the patients' desires, when it does not work contrary to their good.

I remember a story of a godly man, who had a great desire to go to France, and as he was going to board the ship, he broke his leg; and it pleased Providence so to order it, that the ship that he should have gone in, was sunk, and not a man saved; and so by breaking a bone his life was saved. Though Providence did work cross to his desire, yet it did not work cross to his good.

Some heretics, not being able to repudiate the preaching and writing of Augustine, sought his destruction, waiting to trap him on the way he was to go. But by God's providence Augustine, missing his way, escaped the danger.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the hand of God may be against a man, when the love and heart of God is much set upon a man. No man can conclude how the heart of God stands—by his hand in providential dealings. The hand of God was against Ephraim, and yet his love, his heart, was dearly set upon Ephraim: "I have surely heard Ephraim's moaning: 'You disciplined me like an unruly calf, and I have been disciplined. Restore me, and I will return, because you are the Lord my God. After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed and humiliated because I bore the disgrace of my youth.' Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him," declares the Lord." Jeremiah 31:18-20 ' (Jer. 31:18-20).*

God's providential hand may be with people, when his heart is set against them. God's providential hand was for a time with Saul, Haman, Asshur, and Jehu—and yet his heart was set against them. 'No man knows love or hatred by all that is before him' (Eccles. 9:1, 2).

God can look sourly, and chide bitterly, and strike heavily—even where and when he loves dearly. The hand of God was very much against Job—and yet his love, his heart, was very much set upon Job, as you may see by comparing chaps. 1 and 2, with 41 and 42. The hand of God was sore against David and Jonah—when his heart was much set upon them. He who shall conclude that the heart of God is against those who his hand is against, will condemn the generation of the just, whom God unjustly would not have condemned.

Remedy (3). The third remedy against this device of Satan, is, to consider, That all the cross providences which befall the saints are for some noble good that God intends to confer upon them. Providence wrought cross to David's desire in taking away the child sinfully begotten—but yet not cross to more noble good; for was it not far better for David to have such a legitimate heir as Solomon was, than that a illegitimate child should wear the crown, and sway the scepter?

Joseph, you know, was sold into a far country by the envy and malice of his brethren, and afterwards imprisoned because he would not be a prisoner to his mistress's lusts; yet all these providences did wonderfully conduce to his advancement, and the preservation of his father's family, which was then the visible church of Christ. It was so handled by a noble hand of providence, that what they sought to injure, they did promote. Joseph was therefore sold by his brethren that he might not be worshiped, and yet he was therefore worshiped because he was sold. Cf. Genesis 37:7, etc.

David was designed to a kingdom—but oh! the straits, troubles, and deaths that he runs through before he feels the weight of his crown! And all this was but in order to the sweetening of his crown, and to the settling of it more firmly and gloriously upon his head.

God did so contrive it that Jonah's offence, and those cross actings of his which attended it, should advantage that end which they seemed most directly to oppose. Jonah he flies to Tarshish, then cast into the sea, then saved by a miracle. Then the mariners, as it is very probable, who cast Jonah into the sea, declared to the Ninevites what had happened; therefore he must be a man sent of God, and that his threatenings must be believed and hearkened to, and therefore they must repent and humble themselves, that the wrath threatened might not be executed.

The motions of divine providence are so dark, so deep, so changeable, that the wisest and noblest believers cannot tell what conclusions to make.

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That all the strange, dark, deep, and changeable providences that believers meet with, shall further them in their way to heaven—in their journey to happiness. Divine wisdom and love will so order all things here below, that they shall work for the real, spiritual, and eternal good—of those who love him. All the rugged providences that David met with did contribute to the bringing of him to the throne; and all the rugged providences that Daniel and the 'three children' met with did contribute to their great advancement. So all the rugged providences that believers meet with, they shall all contribute to the lifting up of their souls above all things, below God. As the waters lifted up Noah's ark nearer heaven—and as all the stones that were about Stephen's ears did but knock him the closer to Christ, the corner-stone—so all the strange rugged providences that we meet with, they shall raise us nearer heaven, and knock us nearer to Christ, that precious corner-stone.

DEVICE 4. By suggesting to them that their graces are not true—but counterfeit.

Says Satan—All is not gold which glitters, all is not free grace which you count grace, which you call grace. That which you call faith is but imagination; and that which you call zeal is but a natural heat and passion; and that light you have, it is but common, it is short, to what many have attained to—who are now in hell. Satan does not labor more mightily to persuade hypocrites that their graces are true when they are counterfeit; than he does to persuade precious souls that their graces are counterfeit, when indeed they are true, and such as will abide the touchstone of Christ.

Yet it must be granted that many a fair flower may grow out of a stinking root—and many sweet dispositions and fair actions may be where there is only the corrupt root of nature.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That grace is taken two ways.

[1.] It is taken for the gracious good-will and favor of God, whereby he is pleased of his own free love to accept of some in Christ for his own. This, some call the first grace, because it is the fountain of all other graces, and the spring from whence they flow, and it is therefore called grace, because it makes a man gracious with God—but this is only in God.

[2.] Grace is taken for the gifts of grace, and they are of two sorts, common or special. Some are common to believers and hypocrites, as a gift of knowledge, a gift of prayer, etc. Some are special graces, and they are proper and peculiar to the saints, as faith, humility, meekness, love, patience, etc. (Gal. 5:22, 23).

Remedy (2). The second remedy against this device of Satan is, wisely to consider, The differences between renewing grace and restraining grace, between sanctifying and temporary grace; and this I will show you in these ten particulars.

[1.] True grace makes all glorious within and without. 'The King's daughter is all glorious within; her clothing is of wrought gold' (Psalm 45:13). True grace makes the understanding glorious, the affections glorious. It casts a general glory upon all the noble parts of the soul: 'The King's daughter is all glorious within.' And as it makes the inside glorious, so it makes the outside glorious: 'Her clothing is of wrought gold.' It makes men look gloriously, and speak gloriously, and walk and act gloriously, so that vain souls shall be forced to say that these are those who have seen Jesus. God brings not a pair of scales to weigh our graces—but a touchstone to try our graces. Purity, preciousness, and holiness is stamped upon all saving graces. Acts 15:9; 2 Peter 4:1; Jude 20.

As grace is a fire to burn up and consume the dross and filth of the soul, so it is an ornament to beautify and adorn the soul. True grace makes all new, the inside new and the outside new: 'If any man be in Christ, he is a new creature' (2 Cor. 5:17), but temporary grace does not this. (The Greek signifies 'a new creation': new man, new covenant, new paradise, new Lord, new law, new hearts, and new creatures go together.)

True grace changes the very nature of a man. Moral virtue does only restrain or chain up the outward man, it does not change the whole man. A lion in a cage is a lion still; he is restrained—but not changed, for he retains his lion-like nature still. So temporary graces restrain many men from this and that wickedness—but it does not change and turn their hearts from wickedness. But now true grace, that turns a lion into a lamb, as you may see in Paul (Acts 9), and a notorious strumpet into a blessed and glorious penient, as you may see in Mary Magdalene (Luke 7).

[2.] The objects of true grace are supernatural. True grace is conversant about the choicest and the highest objects, about the most soul-ennobling and soul-greatening objects—as God, Christ, precious promises which are worth more than a world, and a kingdom which cannot be shaken, a crown of glory which does not wither, and heavenly treasures which do not rust. The objects of temporary grace are low and poor, and always within the compass of reason's reach. 2 Cor. 14:18; Prov. 14. A saint has his feet where other men's heads are (Matt 6).

[3.] True grace enables a Christian, when he is himself, to do spiritual actions with real pleasure and delight. To souls truly gracious, Christ's yoke 'is easy, and his burden is light.' 'His commandments are not grievous—but joyous.' 'I delight in the law of God after the inward man,' says Paul. The blessed man is described by this, that he 'delights in the law of the Lord' (Psalm 1:2). To a gracious soul, 'All the ways of the Lord are pleasantness, and his paths are peace (Prov. 3:17)

But to souls that have but temporary grace—but moral virtues, pious services are a toil, not a pleasure; a burden, and not a delight. 'We have fasted before you! Why aren't you impressed? We have done much penance, and you don't even notice it!' (Is. 58:3). 'You have said—What's the use of serving God? What have we gained by obeying his commands or by trying to show the Lord Almighty that we are sorry for our sins?' (Mal. 3:14). 'You can't wait for the Sabbath day to be over and the religious festivals to end so you can get back to cheating the helpless. You measure out your grain in false measures and weigh it out on dishonest scales.' (Amos 8:5).

[4.] True grace makes a man most careful, and most fearful of his own heart.(Psalm 51:10; 119:36, 80; 86:11). It makes him most studious about his own heart—informing that, examining that, and watching over that. But temporary grace, mere moral virtues, make men more mindful and careful of others, to instruct them and counsel them, and stir up them, and watch over them. This does with open mouth, demonstrate that their graces are not saving—but that they are temporary; and no more than Judas, Demas, and the pharisees had.

[5.] True grace will work a man's heart to love and cleave to the strictest and holiest ways and things of God, for their purity and sanctity, in the face of all dangers and hardships. 'Your word is very pure, therefore your servant loves it (Psalm 119:140). Others love it, and like it, and follow it—for the credit, the honor, the advantage that they get by it; but I love it for the spiritual beauty and purity of it. So the psalmist, 'All this has happened despite our loyalty to you. We have not violated your covenant. Our hearts have not deserted you. We have not strayed from your path. Yet you have crushed us in the desert. You have covered us with darkness and death.' (Psalm 44:17-19). But temporary grace will not bear up the soul against all oppositions and discouragements in the ways of God, as is clear by their apostasy in John 6:60, 66, and by the stony ground hearers falling away (Matt. 13:20, 21).

Grace is a panoply against all trouble, and a paradise of all pleasures.

[6.] True grace will enable a man to step over the world's

crown, to take up Christ's cross; to prefer the cross of Christ above the glory of this world. It enabled Abraham, and Moses, and Daniel, with those other worthies in Heb. 11, to do so.

Godfrey Bouillon, crusader king of Jerusalem, refused to be crowned with a crown of gold, saying, 'That it not fitting for a Christian to wear a crown of gold—where Christ had worn a crown of thorns.' Oh! but temporary grace cannot work the soul to prefer Christ's cross above the world's crown; but when these two meet, a temporary Christian steps over Christ's cross to take up, and keep up, the world's crown. 'Demas has forsaken us to embrace this present world' (2 Tim. 4:10). So the young man in the Gospel had many good things in him; he bid fair for heaven, and came near to heaven; but when Christ set his cross before him, he steps over that to enjoy the world's crown (Matt. 19:19-22). When Christ bid him, 'go and sell all that he had, and give to the poor—he went away sorrowful, for he had great possessions.' If heaven be to be had upon no other terms, Christ may keep his heaven to himself, he will have none!

There are few are of Jerome's mind, who had rather have Paul's coat with his heavenly graces, than the purple of kings with their kingdoms.

[7.] Sanctifying grace, renewing grace, puts the soul upon spiritual duties, from spiritual and intrinsic motives, as from the sense of divine love—which constrains the soul to wait on God, and to act for God; and the sense of the excellency and sweetness of communion with God, and the choice and precious discoveries that the soul has formerly had of the beauty and glory of God, while it has been in the service of God. The good looks, the good words, the blessed love-letters, the glorious kisses, and the sweet embraces that gracious souls have had from Christ in his service—stimulate and move them to wait upon him in holy duties.

As what I have if offered to you, pleases not you, O Lord, without myself; so the good things we have from you, though they may refresh us, yet they satisfy us not without yourself.

Ah! but restraining grace, temporary grace, puts men upon religious duties only from external motives, as the care of the creature, the eye of the creature, the rewards of the creature, and the keeping up of a name among the creatures, and a thousand such like considerations, as you may see in Saul, Jehu, Judas, Demas, and the scribes and pharisees.

The abbot in Melancthon lived strictly, and walked demurely, and looked humbly, so long as he was but a monk—but when, by his seeming extraordinary sanctity, he got to be abbot, he grew intolerably proud and insolent; and being asked the reason of it, confessed, 'That his former lowly look was but to see if he could find the keys of the abbey.' Such poor, low, vain motives work temporary souls to all the service they do perform.

[8.] Saving grace, renewing grace, will cause a man to follow the Lord fully in the desertion of all sin, and in the observation of all God's precepts.Joshua and Caleb followed the Lord fully. (Num. 14:24). Zacharias and Elizabeth were righteous before God, and walked in all the commandments and ordinances of the Lord blameless (Luke 1:5, 6). The saints in the Revelation are described by this, that 'they follow the Lamb wherever he goes' (Rev. 14:4).

But restraining grace, temporary grace, cannot enable a man to follow the Lord fully. All that temporary grace can enable a man to do, is to follow the Lord partially, unevenly, and haltingly, as you may see in Jehu, Herod, Judas, and the scribes and pharisees, who paid tithe of 'mint, and anise, and cummin—but omitted the weightier matters of the law, judgment, mercy, and faith' (Matt. 23:23).

True grace works the heart to the hatred of all sin, and to the love of all truth. It works a man to the hatred of those sins that for his blood he cannot conquer, and to loathe those sins that he would give all the world to overcome (Psalm 119:104, 128). So that a soul truly gracious can say, Though there is no one sin mortified and subdued in me, as it should be, and as I would desire; yet every sin is hated and loathed by me. So a soul truly gracious can say, Though I do not obey any one command as I should, and as I would desire, yet every word is sweet, every command of God is precious (Psalm 119:6, 119, 127, 167). I dearly prize and greatly love those commands that I cannot obey; though there be many commands that I cannot in a strict sense fulfill, yet there is no command I would not fulfill, that I do not exceedingly love. 'I love your commandments above gold, above fine gold:' 'My soul has kept your testimonies, and I love them exceedingly' (Psalm 119, 127, 167).

'I had rather go to hell pure from sin, then to heaven polluted with that filth' (Anselm). 'Give what you command, and command what you will' (Augustine).

[9.] True grace leads the soul to rest in Christ, as in his 'summum bonum,' the chief good.It works the soul to center in Christ, as in his highest and ultimate end. 'Where should we go? you have the words of eternal life' (John 6:68). 'My lover is dark and dazzling, better than ten thousand others! I found the one I love. I held on to him and would not let him go!' (Cant. 5:10; 3:4). That wisdom which a believer has from Christ—it leads him to center in the wisdom of Christ (1 Cor. 1:30). And that love the soul has from Christ—it leads the soul to center in the love of Christ. And that righteousness the soul has from Christ, it leads the soul to rest and center in the righteousness of Christ (Phil. 3:9).

Grace is that star that leads to Christ; it is that cloud and pillar of fire that leads the soul to the heavenly Canaan, where Christ sits chief. True grace is a beam of Christ, and where it is, it will naturally lead the soul to rest in Christ. The stream does not more naturally lead to the fountain, nor the effect to the cause—than true grace leads the soul to Christ.

But restraining grace, temporary grace, works the soul to center and rest in things below Christ. Sometimes it works the soul to center in the praises of the creature; sometimes to rest in the rewards of the creature: 'Verily they have their reward,' said Christ (Matt. 6:1, 2): and so in an hundred other things (Zech. 7:5, 6).

[10.] True grace will enable a soul to sit down satisfied and contented with the naked enjoyments of Christ. The enjoyment of Christ without honor will satisfy the soul; the enjoyment of Christ without riches, the enjoyment of Christ without pleasures, and without the smiles of creatures, will content and satisfy the soul. 'It is enough; Joseph is alive' (Gen. 45:28). So says a gracious soul, though honor is not, and riches are not, and health is not, and friends are not—it is enough that Christ is, that he reigns, conquers, and triumphs. Christ is the pot of manna, the cruse of oil, a bottomless ocean of all comfort, contentment, and satisfaction. He who has him lacks nothing: he who lacks him enjoys nothing. 'Having nothing,' says Paul, 'and yet possessing all things' (2 Cor. 6:10). A contented man cannot be a poor man.

Oh! but a man who has but temporary grace—who has but restraining grace, cannot sit down satisfied and contented, under the lack of outward comforts. Christ is good with honors, says such a soul; and Christ is good with riches, and Christ is good with pleasures, and he is good with such and such outward contents. I must have Christ and the world, or else with the young man in the Gospel, in spite of my soul, I shall forsake Christ to follow the world. Ah! how many shining professors are there in the world, who cannot sit down satisfied and contented, under the lack of this or that outward comfort and convenience—but are like bedlams, fretting and vexing, raging and angry—as if there were no God, no heaven, no hell, nor no Christ—to make up all such outward comforts.

But a soul truly gracious can say: In having nothing I have all things, because I have Christ; having therefore all things in him, I seek no other reward, for he is the universal reward. Such a soul can say: Nothing is sweet to me without the enjoyment of Christ in it; honors, nor riches, nor the smiles of creatures, are not sweet to me no farther than I see Christ, and taste Christ in them. The confluence of all outward good, cannot make a heaven of glory in my soul, if Christ, who is the top of my glory, be absent.

As Absalom said, 'What is all this to me so long as I cannot see the king's face?' (2 Sam. 14:32). So says the saved soul: Why do you tell me of this and that outward comfort, when I cannot see the face of him whom my soul loves? Why, honor is not my Christ; riches are not my Christ; the favor of the creature is not my Christ! Let me have Jesus—and let the men of this world take the world, and divide it among themselves! I prize my Christ above all, I would enjoy my Christ above all other things in the world. His presence will make up the absence of all other comforts. His absence will darken and embitter all my comforts—so that my comforts will neither taste like comforts, nor look like comforts, nor warm like comforts—when he who should comfort my soul stands afar off (Lam. 1:16). Christ is all and in all to souls truly gracious (Col. 3:11). We have all things in Christ. Christ is all things to a Christian. If we are sick, Jesus is a physician. If we thirst, Jesus is a fountain. If our sins trouble us, Jesus is our righteousness. If we stand in need of help, Jesus is mighty to save. If we fear death, Jesus is life. If we are in darkness, Jesus is light. If we are weak, Jesus is strength. If we are in poverty, Jesus is plenty. If we desire heaven, Jesus is the way. The soul cannot say, 'this I would have, and that I would have.' But having Jesus, he has all he needs—eminently, perfectly, eternally.

Luther said, he had rather be in hell with Christ than in heaven without him.

'None but Christ! none but Christ!' said Lambert the martyr, lifting up his hands and his flaming fingers!

Augustine upon Psalm 12 brings in rebuking a discontented Christian thus: What is your faith? have I promised you these things? What! were you made a Christian that you should flourish here in this world?

Contentment is the deputy of outward felicity, and supplies the place where it is absent. As the Jews throw the book of Esther to the ground before they read it, because the name of God is not in it, as the Rabbis have observed; so do saints in some sense those mercies wherein they do not read Christ's name, and see Christ's heart.

DEVICE 5. By suggesting to them, That that conflict which is in them, is not a conflict which is only in saints—but such a conflict that is to be found in hypocrites and profane souls;when the truth is, there is as much difference between the conflict which is in them, and that which is in wicked men, as there is between light and darkness, between heaven and hell. The devil is a liar, and the father of lies. The devil's breasts (says Luther) are very fruitful with lies. And the truth of this I shall evidence to you in the following particulars:

[I.] The whole frame of a believer's soul is against sin.the understanding, the will, and the affections—all the powers and faculties of the soul—are in arms against sin. A covetous man may condemn covetousness, and yet the frame and bent of his heart may be to it. A proud person may condemn pride, and yet the frame of his spirit may be to it. The drunkard may condemn drunkenness, and yet the frame of his spirit may be to it. A man may condemn stealing and lying, and yet the frame of his heart may be to it. 'You who preach a man should not steal—do you steal? You who say a man should not commit adultery—do you commit adultery? You who abhor idols—do you commit sacrilege? You who make your boast of the law—through breaking the law you dishonor God.' (Rom. 2:21-23).

But a saint's will is against sin. 'The evil that I would not do, that I do.' And his affections are against it, 'What I hate, I do' (Rom. 7:19,20).

It was a good saying of Augustine,'Lord, deliver me from an evil man, myself!' He complains that men do not tame their beasts in their own bosoms.

[2.] A Christian conflicts against sin universally, the least as well as the greatest; the most profitable and the most pleasing sin, as well as against those which are less pleasing and profitable. "I hate every false way." Psalm 119:104. The Hebrew signifies to hate with a deadly and irreconcilable hatred. He will combat with all sin, though he cannot conquer one as he should, and as he desires. He knows that all sin strikes at God's holiness, as well as his own happiness; at God's glory, as well as at his soul's comfort and peace.

The Christian knows that all sin is hateful to God, and that all sinners are traitors to the crown and dignity of the Lord Jesus. He looks upon one sin, and sees that which threw down Noah, the most righteous man in the world; and he looks upon another sin, and sees that which cast down Abraham, the greatest believer in the world; and he looks upon another sin, and sees that which threw down David, the best king in the world. He sees that one sin threw down Samson, the strongest man in the world; another cast down Solomon, the wisest man in the world; and another Moses, the meekest man in the world; and another sin cast down Job, the most patient man in the world. This raises a holy indignation against all sin, so that nothing can satisfy and content his soul, but a destruction of all those lusts and vermin which vex and rack his righteous soul.

It will not suffice a gracious soul to see justice done upon one sin--but he cries out for justice upon all. He would not have some crucified and others spared; but cries out, "Lord, crucify them all, crucify them all!"

Oh! but now the conflict that is in wicked men is partial; they frown upon one sin and smile upon another; they strike at some sins yet stroke others; they thrust some out of doors but keep others close in their bosoms; as you may see in Jehu, Herod, Judas, Simon Magus, and Demas. Wicked men strike at gross sins, such as are not only against the law of God—but against the laws of nature and society—but make nothing of less sins; as vain thoughts, idle words, sinful motions, and petty oaths. They fight against those sins that fight against their honor, profits, and pleasures—but make truce with those which are as dear as right hands and as right eyes to them.

[3.] The conflict that is in a saint, against sin, is maintained by several arguments: by arguments drawn from the love of God, the honor of God, the sweetness and communion with God, and from the spiritual and heavenly blessings and privileges which are conferred upon them by God, and from arguments drawn from the blood of Christ, the glory of Christ, the eye of Christ, the kisses of Christ, and the intercession of Christ, and from arguments drawn from the indwelling of the Spirit, the seal of the Spirit, the witness of the Spirit, the comforts of the Spirit. Though to be kept from sin brings comfort to us; yet we oppose sin from spiritual and heavenly arguments, which brings most glory to God.

Oh! but the conflict that is in wicked men is from low, carnal, and legal arguments, drawn from the eye, ear or hand of the creature, or drawn from shame, hell, and curses of the law (2 Cor. 12:7-9).

[4.] The conflict that is in saints is a constant conflict.Though sin and grace were not born in the heart of a saint together, and though they shall not die together; yet, while a believer lives, they must conflict together. Paul had been fourteen years converted, when he cried out, 'I have a law in my members rebelling against the law of my mind, and leading me captive to the law of sin' (Rom. 7:2, 3).

A Christian lives fighting and dies fighting, he stands fighting and falls fighting, with his spiritual weapons in his hands. It was an excellent saying of Eusebius, 'Our fathers overcame the torrents of the flames, let us overcome the fiery darts of vices.' Consider that the pleasure and sweetness which follows victory over sin, is a thousand times beyond that seeming sweetness that is in sin!

But the conflict that is in wicked men is inconstant: now they fall out with sin, and later they fall in with sin. Now sin is bitter, later it is sweet. Now the sinner turns from his sin, and later he turns to the wallowing in sin, as the swine does to the wallowing in the mire (2 Pet. 2:19, 20). One hour you shall have him praying against sin, as if he feared it more than hell; and the next hour you shall have him pursuing after sin, as if there were no God to punish him, no justice to damn him, no hell to torment him.

[5.] The conflict that is in the saints, is in the same faculties.There is the judgment against the judgment, the mind against the mind, the will against the will, the affections against the affections. That is, the regenerate part against the unregenerate part, in all the parts of the soul.

But now, in wicked men, the conflict is not in the same faculties—but between the conscience and the will. The will of a sinner is bent strongly to such and such sins—but conscience puts in and tells the sinner, God has made me his deputy, he has given me a power to hang, to examine, scourge, judge, and condemn, and if you do such and such wickedness, I shall be your jailor and tormenter. I do not bear the rod nor the sword in vain, says conscience; if you sin, I shall do my office, and then your life will be a hell: and this raises a tumult in the soul.

[6.] The conflict that is in the saints, is a more blessed, successful, and prevailing conflict. A saint, by his conflict with sin, gains ground upon his sin: 'Those who are Christ's,' says the apostle, 'have crucified the world with its affections and lusts' (Gal. 5:24). Christ helps them to lead captivity captive, and to set their feet upon the necks of those lusts which have formerly trampled upon their souls and their comforts. As the house of Saul grew weaker and weaker, and the house of David stronger and stronger, so the Lord, by the discoveries of his love, and by the influences of his Spirit—causes grace, the nobler part of a saint, to grow stronger and stronger, and corruption, like the house of Saul, to grow weaker and weaker.

But sin in a wicked heart gets ground, and grows stronger and stronger, notwithstanding all his conflicts. His heart is more encouraged, emboldened, and hardened in a way of sin, as you may see in the Israelites, Pharaoh, Jehu, and Judas, who doubtless found many strange conflicts, tumults, and mutinies in their souls, when God spoke such bitter things against them, and did such justice upon them (2 Tim. 3:13).

These two, grace and sin, are like two buckets of a well, when one is up, the other is down. When one flourishes the other withers. The more grace thrives in the soul, the more sin dies in the soul.

But remember this by way of caution: Though Christ has given sin its death-wound, yet it will die but a lingering death. As a man that is mortally wounded dies by little by little, so does sin in the heart of a saint. The death of Christ on the cross was a lingering death, so the death of sin in the soul is a lingering death; now it dies a little, and anon it dies a little, as the psalmist speaks, 'Slay them not, lest my people forget: scatter them by your power; and bring them down, O Lord our shield' (Psalm 59:11). He would not have them utterly destroyed—but some relics preserved as a memorial. So God deals in respect of sin; it is wounded and brought down—but not wholly slain. Something is still left to keep us humble, wakeful, and watchful, and that our armor may be still kept on, and our weapons always in our hands.

Mortification of sin is a continued act, it is a daily dying to sin, 'I die daily.' A crucified man will strive and struggle, yet, in the eyes of the law, and in the account of all that see him, he is dead. It is just so with sin.

The best men's souls in this life hang between the flesh and the spirit, as it were, between two loadstones; like the tribe of Manasseh, half on this side of Jordan, in the land of the Amorites, and half on that side, in the Holy Land. Yet, in the final outcome, they shall overcome the flesh, and trample upon the necks of their spiritual enemies. The Romans lost many a battle, and yet in the final outcome, were conquerors in all their wars; it is just so with the saints.

There is no such pleasure, as to have overcome a sinful pleasure. Neither is there any greater conquest, as to overcome a man's corruption.

DEVICE 6. By suggesting to the soul, that surely his estate is not good, because he cannot joy and rejoice in Christ as once he could; because he has lost that comfort and joy that once was in his spirit.

Says Satan, You know the time was when your heart was much carried out to joying and rejoicing in Christ; you do not forget the time when your heart used to be full of joy and comfort; but now, how are you fallen in your joys and comforts! Therefore, your estate is not good; you do but deceive yourself to think that ever it was good, for surely if it was, your joy and comfort would have continued. And hereupon the soul is apt to take part with Satan, and say—It is even so; I see all is nothing, and I have but deceived my own soul.

Remedy (1). The first remedy against this device of Satan is, to consider,That the loss of comfort is a separable adjunct from grace. The soul may be full of holy affections, when it is empty of divine consolations. There may be, and often is, true grace, yes, much grace, where there is not a drop of comfort, nor dram of joy. Comfort is not of the being—but of the well-being, of a Christian. God has not so linked these two choice lovers together—but that they may be put asunder. That wisdom which is from above will never work a man to reason thus: I have no comfort, therefore I have no grace; I have lost that joy that once I had, therefore my condition is not good, and was never good. But it will enable a man to reason thus: Though my comfort is gone, yet the God of my comfort abides; though my joy is lost, yet the seeds of grace remain. The best men's joys are as fragile as glass, bright and brittle, and evermore in danger of breaking. Spiritual joy is a sun that is often clouded. It is like a precious flower—subject to fade and wither. (Psalm 63:1, 2, 8; Is. 50:10; Micah 7:8, 9; Psalm 42:5.)

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the precious things that you still enjoy are far better than the joys and comforts that you have lost. Your union with Christ, your communion with Christ, your sonship, your saintship, your heirship—which you still enjoy by Christ—are far better than the comforts you have lost by sin. What though your comforts are gone, yet your union and communion with Christ remains (Jer. 31:18, 19, 20). Though your comforts are gone, yet you are a son, though a comfortless son; an heir, though a comfortless heir; a saint, though a comfortless saint. Though the 'bag of silver'—your comforts, are lost; yet the 'box of jewels'—your union with Christ, your communion with Christ, your sonship, your saintship, your heirship, which you still enjoy, is far better than the bag of silver you have lost. Yes, the least of those precious jewels is more worth than all the comforts in the world. Let this be a cordial to comfort you, a star to lead you, and a staff to support you—that your box of jewels are safe, though your bag of silver is lost.

When one objected to Faninus' cheerfulness, compared to Christ's agony and sadness—he answered, 'Christ was sad, that I might be merry; he had my sins, and I have his righteousness.'

Remedy (3). The third remedy against this device of Satan is, to consider, That your condition is no different than what has been the condition of those precious souls whose names were written upon the heart of Christ, and who are now at rest in the bosom of Christ. One day you shall have them praising and rejoicing, the next day a-mourning and a-weeping. One day you shall have them a-singing, 'The Lord is our portion!' The next day a-sighing and expostulating with themselves, 'Why are you cast down, O our souls?' 'Why is our harp turned to mourning? and our organ to the voice of those who weep?' (Psalm 51:12, 30:6, 7; Job 23:6, 8, 9, 30, 31; Lam. 1:16; Matt. 27:46; Psalm 42:5; Lam. 5:15)

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That the causes of joy and comfort are not always the same. Perhaps your former joy and comfort sprang from the witness of the Spirit, he bearing witness to your soul—that your nature was changed, your sins pardoned, your soul reconciled. Now, the Spirit may, upon some special occasion, bear witness to the soul, that the heart of God is dearly set upon him, that he loves him with an everlasting love, and yet the soul may never enjoy such a testimony all the days of his life again. Though the Spirit is a witnessing Spirit, it is not his office every day to witness to believers their interest in God, Christ, heaven. The Spirit does not every day make a feast in the soul; he does not make every day to be a day of weaving the wedding robes.

Or, perhaps your former joy and comfort sprang from the newness and suddenness of the change of your condition. For a man in one hour to have his night turned into day, his darkness turned into light, his bitter into sweet, God's frowns into smiles, his hatred into love, his hell into a heaven—must greatly joy and comfort him. It cannot but make his heart to leap and dance in him, who, in one hour, shall see Satan accusing him, his own heart condemning him, the eternal God frowning upon him, the gates of heaven barred against him, all the creation standing armed, at the least beck of God, to execute vengeance on him, and the mouth of the infernal pit open to receive him. Now, in this hour, for Christ to come to the amazed soul, and to say to it, I have trod the wine-press of my Father's wrath for you; I have laid down my life a ransom for you; by my blood I have satisfied my Father's justice, and pacified his anger, and procured his love for you; by my blood I have purchased the pardon of your sins, your freedom from hell, and your right to heaven! Oh! how wonderfully will this cause the soul to leap for joy!

A pardon given unexpectedly into the hand of a malefactor, when he is on the last step of the ladder, ready to be pushed off, will cause much joy and rejoicing. The newness and suddenness of the change of his condition will cause his heart to leap and rejoice; yet, in process of time, much of his joy will be abated, though his life be as dear to him still as ever it was.

Remedy (5). The fifth remedy against this device of Satan is, to consider, That God will restore and make up the comforts of his people. Though your candle be put out, yet God will light it again, and make it burn more bright than ever. Though your sun for the present be clouded, yet he who rides upon the clouds shall scatter those clouds, and cause the sun to shine and warm your heart as in former days, as the psalmist speaks: 'You who have showed me great and sore troubles, shall quicken me again, and shall bring me up again from the depths of the earth. You shall increase my greatness, and comfort me on every side' (Psalm 71:20, 21).

God takes away a little comfort, that he may make room in the soul for a greater degree of comfort. This the prophet Isaiah sweetly shows: 'I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him, and to his mourners' (Isa. 57:18). Bear up sweetly, O precious soul! your storm shall end in a calm, and your dark night in a sunshine day! Your mourning shall be turned into rejoicing, and the waters of consolation shall be sweeter and higher in your soul than ever! The mercy is surely yours—but the time of giving it is the Lord's. Wait but a little, and you shall find the Lord comforting you on every side. See Psalm 126:6, and 42:7, 8.

DEVICE 7. By suggesting to the soul his often relapses into the same sin which formerly he has pursued with particular sorrow, grief, shame, and tears, and prayed, complained, and resolved against.

Says Satan—Your heart is not right with God; surely your estate is not good. You only flatter yourself to think that ever God will eternally own and embrace such a one as you are—who complains against sin, and yet relapses into the same sin; who with tears and groans confesses your sin, and yet always falls into the same sin.

I confess this is a very sad condition for a soul after he has obtained mercy and pity from the Lord, after God has spoken peace and pardon to him, and wiped the tears from his eyes, and set him upon his legs, to return to folly. Ah! how do relapses lay men open to the greatest afflictions and worst temptations! How do they make the wound to bleed afresh! How do they darken and cloud former assurances and evidences for heaven! How do they put a sword into the hand of conscience to cut and slash the soul! They raise such fears, terrors, horrors, and doubts in the soul—that the soul cannot be so frequent in duty as formerly; nor so fervent in duty as formerly; nor so confident in duty as formerly; nor so bold, familiar, and delightful with God in duty as formerly; nor so constant in duty as formerly. They give Satan an advantage; they make the work of repentance more difficult; they make a man's life a burden, and they render death to be very terrible unto the soul.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That there are many scriptures which clearly evidence a possibility of the saints falling into the same sins whereof they have formerly repented. 'I will heal their backslidings, I will love them freely: for my anger is turned away from them,' says the Lord by the prophet Hosea (chap. 14:4). So the prophet Jeremiah speaks: 'Go and proclaim these words toward the north, and say, Return, O backsliding Israel, says the Lord, and I will not cause my anger to fall upon you: for I am merciful, says the Lord, and I will not keep my anger forever. Turn, O backsliding Israel, says the Lord; for I am married unto you: and I will take you one from a city and two from a family, and I will bring you to Zion' (Chap. 3:12, 14). So the psalmist: 'They turned back, and dealt unfaithfully with their fathers; they were turned aside like a deceitful bow.' And no wonder, for though their repentance is ever so sincere and sound, yet their graces are but weak, and their mortification of sin is imperfect in this life. Though by grace they are freed from the dominion of sin, and from the damnatory power of every sin, and from the love of all sin, yet grace does not free them from the indwelling of any one sin; and therefore it is possible for a soul to fall again and again into the same sin. If the fire is not wholly put out, who would think it impossible that it should catch and burn again and again?

The sin of backsliding is a soul sin, 'I will heal their backsliding.' You read of no arms for the back though, you do for the bosom. When a soldier bragged too much of a great scar in his forehead, Augustus Caesar asked him if he did not get it as he looked back when he fled.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That God has nowhere engaged himself by any particular promise, that souls converted and united to Christ shall not fall again and again into the same sin after conversion. I cannot find in the whole book of God where he has promised any such strength or power against this or that particular sin, as that the soul should be forever, in this life, put out of a possibility of falling again and again into the same sins. And where God has not a mouth to speak, I must not have a heart to believe. God will graciously pardon those sins to his people, which he will not in this life totally subdue in his people. I have never seen a promise in Scripture, which says that when our sorrow and grief has been so great, or so much, for this or that sin—that then God will preserve us from ever falling into the same sin. The sight of such a promise would be as life from the dead to many a precious soul, who desires nothing more than to keep close to Christ, and fears nothing more than backsliding from Christ.

In some cases the saints have found God better than his word. He promised the children of Israel only the land of Canaan; but besides that he gave them two other kingdoms which he never promised. And to Zacharias he promised to give him his speech at the birth of the child—but besides that he gave him the gift of prophecy.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the most renowned and now crowned saints have, in the days of their being on earth, relapsed into one and the same sin. Lot was twice overcome with wine; John twice worshiped the angel; Abraham did often deceive, and lay his wife open to adultery to save his own life, which some heathens would not have done. 'And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is your kindness which you shall show unto me; at every place where we shall come, say of me, He is my brother' (Gen. 20:13). David in his wrath was resolved, that he would be the death of Nabal, and all his innocent family; and after this he fell into the foul murder of Uriah.

Though Christ told his disciples that his 'kingdom was not of this world,' yet again, and again, and again, they desired to be high, great, and glorious in this world. Their pride and ambitious desires put them—who were but as so many beggars—upon striving for pre-eminence and greatness in the world, when their Lord and Master told them several times of his sufferings in the world, and of his going out of the world. Jehoshaphat, though a godly man, yet joins with Ahab (2 Chron. 18:1-3, 30, 31); and though he was saved by a miracle, yet soon after, he falls into the same sin, and 'joins himself with Ahaziah king of Israel, who did very wickedly' (2 Chron. 20:35-37). Samson is by the Spirit of the Lord numbered among the faithful worthies, yet he fell often into gross immorality. Peter, you know, relapsed often, and so did Jonah. A sheep may often slip into a slough—as well as a swine.

And this happens, that they may see their own inability to stand, or to resist or overcome any temptation or corruption (Jude 14-16), and that they may be taken off from all false confidences, and rest wholly upon God, and only upon God, and always upon God; and for the praise and honor of the power, wisdom, skill, mercy, and goodness of the physician of our souls—who can heal, help, and cure when the disease is most dangerous, when the soul is relapsed, and grows worse and worse, and when others say, 'There is no help for him in his God,' and when his own heart and hopes are dying.

Perhaps the prodigal son, sets out unto us a Christian relapse, for he was a son before, and with his father, and then went away from him, and spent all; and yet he was not quite undone—but returned again. The prodigal saw the compassion of his father the greater, in receiving him after he had run away from him.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That there are relapses into ENORMITIES, and there are relapses into INFIRMITIES. Now it is not usual with God to leave his people frequently to relapse into enormities; for by his Spirit and grace, by his smiles and frowns, by his word and rod—he usually preserves his people from a frequent relapsing into enormities. Yet he does leave his choicest ones frequently to relapse into infirmities (and of his grace he pardons them)—as idle words, passion, and vain thoughts. Though gracious souls strive against these, and complain of these, and weep over these, yet the Lord, to keep them humble, leaves them frequently to relapse into these. These frequent relapses into infirmities shall never be their bane, because they are their burden.

Relapses into enormities are destructive sins. Therefore the Lord is graciously pleased to put under his everlasting arms, and keep his chosen ones from frequent falling into them.

Remedy (5). The fifth remedy against this device of Satan is, to consider, That there are involuntary relapses, and there are voluntary relapses. Involuntary relapses are, when the resolution and full bent of the heart is against sin, when the soul strives with all its might against sin, by sighs and groans, by prayers and tears, and yet out of weakness is forced to fall back into sin, because there is not spiritual strength enough to overcome. Now, though involuntary relapses must humble us, yet they must never discourage us; for God will freely and readily pardon those, in course.

Voluntary relapses are, When the soul longs and loves to 'return to the flesh-pots of Egypt' (Exod. 16:3). When it is a pleasure and a pastime to a man to return to his old courses, such voluntary relapses speak out the man blinded, hardened, and ripened for ruin.

There is a great difference between a sheep which by weakness falls into the mire--and a swine which delights to wallow in the mire; between a woman who is raped, though she fights and cries out--and an alluring adulteress.

Remedy (6). The sixth remedy against this device of Satan is, to consider, That there is no such power, or infinite virtue, in the greatest horror or sorrow the soul can be under for sin, nor in the sweetest or choicest discoveries of God's grace and love to the soul—as forever to fence and secure the soul from relapsing into the same sin. Grace may be prevailed against by the secret, subtle, and strong workings of sin in our hearts. And those discoveries which God makes of his love, beauty and glory to the soul, do not always abide in their freshness and power upon the heart; but by degrees they fade and wear off, and then the soul may return again to folly. We see this in Peter, who, after he had a glorious testimony from Christ's own mouth of his blessedness and happiness, labors to prevent Christ from going up to Jerusalem to suffer, out of slavish fears that he and his fellows could not be secure, if his Master should be brought to suffer (Matt. 16:15-19, 22-24). And again, after this, Christ had him up into the mount, and there showed him his beauty and his glory, to strengthen him against the hour of temptation which was coming upon him; and yet, soon after he had the honor and happiness of seeing the glory of the Lord (which most of his disciples had not), he basely and most shamefully denies the Lord of glory, thinking by that means to provide for his own safety. And yet again, after Christ had broke his heart with a look of love for his most unlovely dealings, and bade those who were first acquainted with his resurrection to 'go and tell Peter that he was risen' (Mark 16:7). I say, after all this, slavish fears prevail upon him, and he basely dissembles, and plays the Jew with the Jews, and the Gentile with the Gentiles, to the seducing of Barnabas (Gal. 2:11-13).

Yet, by way of caution, know, it is very rare that God does leave his beloved ones frequently to relapse into one and the same gross sin; for the law of nature is in arms against gross sins, as well as the law of grace, so that a gracious soul cannot, dares not, will not, frequently return to gross folly. And God has made even his dearest ones dearly smart for their relapses, as may be seen by his dealings with Samson, Jehoshaphat, and Peter. Ah, Lord! what a hard heart has that man, who can see you stripping and whipping your dearest ones for their relapses, and yet making nothing of returning to folly.

DEVICE 8. By persuading them that their estate is not good, their hearts are not upright, their graces are not sound, because they are so followed, vexed, and tormented with temptations.

It is Satan's method, first to weary and vex your soul with temptations, and then to persuade the soul, that surely it is not loved by God, because it is so much tempted. And by this stratagem he keeps many precious souls in a sad, doubting, and mourning temper many years, as many of the precious sons of Zion have found by woeful experience. He may so tempt as to make a saint weary of his life (Job. 10:1): 'My soul is weary of my life.'

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That those who have been best and most beloved, have been most tempted by Satan. Though Satan can never rob a Christian of his crown, yet such is his malice, that he will therefore tempt, that he may spoil them of their comforts. Such is his enmity to the Father, that the nearer and dearer any child is to him, the more will Satan trouble him, and vex him with temptations. Christ himself was most near and most dear, most innocent and most excellent, and yet none so much tempted as Christ! David was dearly loved by God, and yet by Satan tempted him greatly. Job was highly praised by God himself, and yet much tempted and tried. Peter was much prized by Christ; witness that choice testimony which Christ gave of his faith and happiness, and his showing him his glory in the mount, and that eye of pity that he cast upon him after his fearful fall—and yet tempted by Satan. 'And the Lord said, Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat: but I have prayed for you, that your faith fail you not' (Luke 22:31, 32).

Pirates do not use to set upon poor empty vessels; and beggars need not fear the thief. Those that have most of God, and are most rich in grace—shall be most assaulted by Satan, who is the greatest and craftiest pirate in the world.

Paul had the honor of being exalted as high as heaven, and of seeing that glory which could not be expressed; and yet he was no sooner stepped out of heaven—but he is buffeted by Satan, 'lest he should be exalted above measure' (2 Cor. 12:2, 7). If these, who were so really, so gloriously, so eminently beloved of God, if these, who have lived in heaven, and set their feet upon the stars, have been tempted, let no saints judge themselves not to be loved by God, because they are tempted. It is as natural for saints to be tempted, who are dearly loved by God, as it is for the sun to shine, or a bird to sing. The eagle complains not of her wings, nor the peacock of his train of feathers, nor the nightingale of her voice—because these are natural to them. No more should saints complain of their temptations, because they are natural to them. 'For we wrestle not against flesh and blood—but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places' (Eph. 6:12).

Remedy (2). The second remedy against this device of Satan is, to consider,That all the temptations that befall the saints shall be sanctified to them by a hand of love. Ah! the choice experiences that the saints get of the power of God supporting them, of the wisdom of God directing them (so to handle their spiritual weapons, their graces, as not only to resist—but to overcome), of the mercy and goodness of the Lord pardoning and succouring of them. And therefore, says Paul, 'I received the messenger of Satan for to buffet me, lest I should be exalted, lest I should be exalted above measure' (2 Cor. 12:7). If he had not been buffeted, who knows how his heart would have swelled; he might have been carried higher in conceit, than before he was in his ecstasy.

Temptation is God's school, wherein he gives his people the clearest and sweetest discoveries of his love; a school wherein God teaches his people to be more frequent and fervent in duty. When Paul was buffeted, then he prayed thrice, that is, frequently and fervently; a school wherein God teaches his people to be more tender, meek, and compassionate to other poor, tempted souls than ever. Temptation is a school wherein God teaches his people to see a greater evil in sin than ever, and a greater emptiness in the creature than ever, and a greater need of Christ and free grace than ever. This is a school wherein God will teach his people that all temptations are but his goldsmiths, by which he will try and refine, and make his people more bright and glorious. The outcome of all temptations shall be to the good of the saints, as you may see by the temptations which Adam and Eve, and Christ and David, and Job and Peter and Paul met with. Those hands of power and love, which bring light out of darkness, good out of evil, sweet out of bitter, life out of death, heaven out of hell—will bring much sweet and good to his people, out of all the temptations which come upon them.

Luther said, there were three things that made a preacher: meditation, prayer and temptation.

Remedy (3). The third remedy against this device of Satan is, wisely to consider, That no temptations do hurt or harm the saints, so long as they are resisted by them, and prove the greatest afflictions that can befall them. It is not Satan's tempting—but your assenting; not his enticing—but your yielding, which makes temptations hurtful to your soul. If the soul when it is tempted, resists temptation, and says with Christ, 'Get behind me, Satan' (Matt. 16:23); and with that young convert, 'I am not the man I was,' or as Luther counsels all men to answer all temptations with these words, "I am a Christian!"—if a man's temptation is his greatest affliction, then is the temptation no sin upon his soul, though it be a trouble upon his mind. When a soul can look the Lord in the face, and say, 'Ah, Lord! I have many outward troubles upon me, I have lost such and such a near mercy, and such and such desirable mercies; and yet you who knows the heart—you know that all my crosses and losses do not make so many wounds in my soul, nor fetch so many sighs from my heart, or tears from my eyes—as those temptations do, which Satan dogs my soul with! When it is thus with the soul, then temptations are only the soul's trouble, they are not the soul's sin.

Satan is a malicious and envious enemy. As his names are, so is he. His names are all names of enmity—the accuser, the tempter, the destroyer, the devourer, the envious one. And this malice and envy of his he shows sometimes by tempting men to such sins as are quite contrary to the natural dispositions, as he did Vespasian and Julian, men of sweet and excellent natures, to be most bloody murderers.

And sometimes he shows his malice by tempting men to such things as will bring them no honor nor profit. 'Fall down and worship me' (Matt. 4:9). He tempts to blasphemy, and atheism—the thoughts and first motions whereof cause the heart and flesh to tremble. And sometimes he shows his malice by tempting them to those sins which they have not found their natures prone to, and which they abhor in others.

Now, if the soul resists these, and complains of these, and groans and mourns under these, and looks up to the Lord Jesus to be delivered from these—then shall they not be put down to the soul's account—but to Satan's, who shall be so much the more tormented, by how much the more the saints have been by him maliciously tempted.

Sometimes he shows his malice by letting those things abide by the soul as may most vex and plague the soul, as Gregory observes in his leaving of Job's wife, which was not out of his forgetfulness, carelessness, or any love or pity to Job—but to vex and torment him, and to work him to blaspheme God, despair, and die.

Make present and decided resistance against Satan's temptations; bid defiance to the temptation at first sight. It is safe to resist, it is dangerous to dispute. Eve lost herself and her posterity by falling into artifices of dispute, when she should have resisted, and stood upon terms of defiance with Satan. He who would stand in the hour of temptation must plead with Christ, 'It is written.' He who would triumph over temptations must plead still, 'It is written.' Satan is bold and impudent, and if you are not decided in your resistance, he will give you fresh onsets. It is your greatest honor, and your highest wisdom, decidedly to withstand the beginnings of a temptation; for an after-remedy comes often too late.

Catherine Bretterege once, after a great conflict with Satan, said, 'Reason not with me, I am but a weak woman; if you have anything to say, say it to my Christ; he is my advocate, my strength, and my redeemer, and he shall plead for me.'

Men must not seek to resist Satan's craft with craft—but by open defiance. He shoots with Satan in his own bow—who thinks by disputing and reasoning to put him off. As soon as a temptation shows its face, say to the temptation, as Ephraim to his idols, 'Get you hence, what have I any more to do with you?' (Hosea 14:8). Oh! say to the temptation, as David said to the sons of Zeruiah, 'What have I to do with you? You will be too hard for me!' He who does thus resist temptations, shall never be undone by temptations.

Make strong and constant resistance against Satan's temptations. Make resistance against temptations by arguments drawn from the honor of God, the love of God, your union and communion with God; and from the blood of Christ, the death of Christ, the kindness of Christ, the intercession of Christ, and the glory of Christ; and from the voice of the Spirit, the counsel of the Spirit, the comforts of the Spirit, the presence of the Spirit, the seal of the Spirit, the whisperings of the Spirit, the commands of the Spirit, the assistance of the Spirit, the witness of the Spirit; and from the glory of heaven, the excellency of grace, the beauty of holiness, the worth of the soul, and the vileness or bitterness and evil of sin—the least sin being a greater evil than the greatest temptation in the world.

And see that you make constant resistance, as well as strong resistance. Satan will come on with new temptations when old ones are too weak. In a calm prepare for a storm. The tempter is restless, impudent, and subtle; he will suit his temptations to your constitutions and inclinations. Satan loves to sail with the wind. If your knowledge is weak—he will tempt you to error. If your conscience is tender—he will tempt you to scrupulosity and too much preciseness, as to do nothing but hear, pray, and read. If your consciences be wide and large—he will tempt you to carnal security. If you are bold-spirited—he will tempt you to presumption; if timorous, to desperation; if flexible, to inconstancy; if proud and stiff, to gross folly. Therefore still fit for fresh assaults, make one victory a step to another. When you have overcome a temptation, take heed of unbending your bow, and look well to it, that your bow is always bent, and that it remains in strength. When you have overcome one temptation, you must be ready to enter the battle with another.

As distrust in some sense, is the mother of safety; so carnal security is the gate of danger. A man had need to fear this most of all—that he fears not at all. If Satan were always roaring, we would be always a-watching and resisting him. And certainly he who makes strong and constant resistance of Satan's temptations, shall in the end get above his temptations, and for the present is secure enough from being ruined by his temptations.

Luke 4:13, 'And when the devil had ended all the temptation, he departed from him for a season.' Christ had no rest until he was exactly tried with all sorts of temptations.

For a close of this, remember, that it is dangerous to yield to the least sin—to be rid of the greatest temptation. To take this course were as if a man should think to wash himself clean in ink, or as if a man should exchange a light cross, made of paper, for an iron cross, which is heavy, toilsome, and bloody. The least sin set home upon the conscience, will more wound, vex, and oppress the soul, than all the temptations in the world can. Therefore never yield to the least sin—to be rid of the greatest temptation. I will leave you to make the application.

He who will yield to sin to be rid of temptation, will be so much the more tempted—and the less able to withstand temptations.

SATAN'S DEVICES TO DESTROY & ENSNARE

ALL SORTS & RANKS OF MEN IN THE WORLD

I. DEVICES AGAINST THE GREAT AND HONORABLE OF THE EARTH

DEVICE 1. His first device to destroy the great and honorable of the earth is, By working them to make it their business to seek themselves, to seek how to elevate themselves, to raise themselves, to enrich themselves, to secure themselves, as you may see in Pharaoh, Ahab, Rehoboam, Jeroboam, Absalom, Joab, Haman, and others. Self-seeking, like the deluge, overthrows the whole world. But were the Scripture silent, our own experiences do abundantly evidence this way and method of Satan to destroy the great and the honorable; to bury their souls in hell, by drawing them wholly to mind themselves, and only to mind themselves, and in all things to mind themselves, and always to mind themselves. 'All,' said the apostle 'mind themselves' (Phil. 2:21). That is—all comparatively, in respect of the dearth of others who let fall their private interests, and drown all self-seeking, in the glory of God and the public good.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That self-seeking is a sin which will put men upon a plethora of sins, upon sins not only against the law of God, the rules of the gospel—but which are against the very laws of nature—which are so much darkened by the fall of man. It puts the Pharisees upon opposing Christ, and Judas upon betraying Christ, and Pilate upon condemning Christ. It puts Gehazi upon lying, and Balaam upon cursing, and Saul and Absalom upon plotting David's ruin. It puts Pharaoh and Haman upon contriving ways to destroy those Jews whom God did purpose to save by his mighty arm. It puts men upon using wicked balances, and the bag of deceitful weights. It puts men upon ways of oppression and 'selling the righteous for silver, and the poor for a pair of shoes' (Amos 2:6). I know not any sin in the world but this sin of self-seeking will put men upon it—though it be their eternal loss!

Self-love is the root of the hatred of others, 2 Tim. 3:2. First, lovers of themselves, and then fierce, etc. The naturalists observe, that those beasts which are most cruel to others are most loving to their own.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That self-seeking does exceedingly abase a man. It strips him of all his royalty and glory. It makes a man become a servant to the creature, yes, often to the worst of creatures; yes, a slave to slaves, as you may see in Judas, Demas, Balaam, and the scribes and Pharisees.* Self-seekers bow down to the creatures, as Gideon's many thousands bowed down to the waters. Self-seeking will make a man say anything, do anything, and be anything, to please the lusts of others, in order to get advantages upon others. Self-seeking transforms a man into all shapes and forms; now it makes a man appear as an angel of light, anon as an angel of darkness. Now self-seekers are seemingly for God, anon they are openly against God; now you shall have them crying, 'Hosanna in the highest,' and anon, 'Crucify him, crucify him;' now you shall have them build with the saints, and anon you shall have them plotting the overthrow of the saints, as those self-seekers did in Ezra and Nehemiah's time. Self-seekers are the basest of all people. There is no service so base, so poor, so low—but they will bow to it. They cannot look neither above, nor beyond their own lusts, and the enjoyment of the creature (Rom. 1:25). These are the prime and ultimate objects of their desires.

Remedy (3). The third remedy against this device of Satan is, solemnly To dwell upon those dreadful curses and woes that are from heaven denounced against self-seekers. 'Destruction is certain for you who buy up property so others have no place to live. Your homes are built on great estates so you can be alone in the land.' (Is. 5:8). So Habakkuk 2:6, 9-12: 'How terrible it will be for you who get rich by unjust means! You believe your wealth will buy security, putting your families beyond the reach of danger. But by the murders you committed, you have shamed your name and forfeited your lives. The very stones in the walls of your houses cry out against you, and the beams in the ceilings echo the complaint. How terrible it will be for you who build cities with money gained by murder and corruption!' The materials of the house built up by oppression shall come as joint witnesses. The stones of the wall shall cry, 'Lord, we were built up by blood and violence; and the beam shall answer, True, Lord, even so it is.' The stones shall cry, Vengeance, Lord! upon these self-seekers! and the beam shall answer, Woe to him, because he built his house with blood!

So Isaiah: 'Destruction is certain for the unjust judges, for those who issue unfair laws. They deprive the poor, the widows, and the orphans of justice. Yes, they rob widows and fatherless children!' (Is. 10:1, 2). So Amos: 'Woe unto them that are at ease in Zion, and trust in the mountain of Samaria. You push away every thought of coming disaster, but your actions only bring the day of judgment closer. How terrible it will be for you who sprawl on ivory beds surrounded with luxury, eating the meat of tender lambs and choice calves. You sing idle songs to the sound of the harp.' (Amos 6:1, 3-6). So Micah: 'How terrible it will be for you who lie awake at night, thinking up evil plans. You rise at dawn and hurry to carry out any of the wicked schemes you have power to accomplish. When you want a certain piece of land, you find a way to seize it. When you want someone's house, you take it by fraud and violence. No one's family or inheritance is safe with you around!' (Micah 2:1, 2).

By these scriptures, you see that self-seekers labor like a woman in travail—but their birth proves their death, their pleasure their pain, their comforts their torment, their glory their shame, their exaltation their desolation. Loss, disgrace, trouble and shame, vexation and confusion, will be the certain portion of self-seekers.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That self-seekers are self-losers and self-destroyers. Absalom and Judas seek themselves, and hang themselves. Saul seeks himself, and kills himself. Ahab seeks himself, and loses himself, his crown and kingdom. Pharaoh seeks himself, and overthrows himself and his mighty army in the Red Sea. Cain sought himself, and slew two at once, his brother and his own soul. Gehazi sought change of clothing—but God changed his clothing into a leprous skin. Haman sought himself, and lost himself. The princes and residents sought themselves, in the ruin of Daniel—but ruined themselves, their wives and children.

That which self-seekers think should be a staff to support them, becomes by the hand of justice an iron rod to break them; that which they would have as springs to refresh them, becomes a gulf utterly to consume them. The crosses of self-seekers shall always exceed their mercies: their pain their pleasure; their torments their comforts. Every self-seeker is a self-tormentor, a self-destroyer; he carries a hell, an executioner, in his own bosom.

Adam seeks himself—and loses himself, paradise, and that blessed image that God had stamped upon him. Lot seeks himself (Gen. 13:10, 11) and loses himself and his goods. Peter seeks to save himself and miserably loses himself. Hezekiah in the business of the ambassadors, seeks himself, and lost himself and his life too, had not God saved him by a miracle.

Remedy (5). The fifth remedy against this device of Satan is, To dwell much upon the famous examples of those worthy saints that have denied themselves and preferred the public good before their own particular advantage. As Moses: 'And the Lord said unto Moses, Leave me alone so I may destroy them and erase their name from under heaven. Then I will make a mighty nation of your descendants, a nation larger and more powerful than they are.' (Deut. 9:14). Oh! but this offer would not take with Moses, he being a man of brave public spirit. He is hot in his desires and prayers that the people might be spared and pardoned; says he, 'Please pardon the sins of this people because of your magnificent, unfailing love, just as you have forgiven them ever since they left Egypt. Then the Lord said, "I will pardon them as you have requested.' (Num. 14:19-20). Ah! should God make such an offer to many, I am afraid they would prefer their own advantage above the public good; they would not care what became of the people, so that they and theirs might be made great and glorious in the world; they would not care about others, so that they might have a Babel built for them, though it was upon the ashes and ruin of the people.

Baser spirits than these are not in hell; no, not in hell; and I am sure there are no such spirits in heaven. Such men's hearts and principles must be changed, or they will be undone forever. Nehemiah was a choice soul, a man of a brave public spirit, a man that spent his time, his strength, and his estate, for the good and ease of his people. 'I would like to mention that for the entire twelve years that I was governor of Judah—from the twentieth until the thirty-second year of the reign of King Artaxerxes—neither I nor my officials drew on our official food allowance. This was quite a contrast to the former governors who had laid heavy burdens on the people, demanding a daily ration of food and wine, besides a pound of silver. Even their assistants took advantage of the people. But because of my fear of God, I did not act that way. I devoted myself to working on the wall and refused to acquire any land. And I required all my officials to spend time working on the wall. I asked for nothing, even though I regularly fed 150 Jewish officials at my table, besides all the visitors from other lands! The provisions required at my expense for each day were one ox, six fat sheep, and a large number of domestic fowl. And every ten days we needed a large supply of all kinds of wine. Yet I refused to claim the governor's food allowance because the people were already having a difficult time. Remember, O my God, all that I have done for these people, and bless me for it.' (Neh. 5:14-19). Likewise Daniel was a man of a brave public spirit: 'Then the other administrators and princes began searching for some fault in the way Daniel was handling his affairs, but they couldn't find anything to criticize. He was faithful and honest and always responsible. So they concluded, Our only chance of finding grounds for accusing Daniel will be in connection with the requirements of his religion.' (Daniel 6:4, 5).

Christ had a public spirit; he laid out himself, and laid down himself for a public good. Oh! never leave looking and meditating upon these precious and sweet examples until your souls are quickened and raised up, to act for the public good, more than for your own particular advantage. Many heathens have been excellent at this.

Macrobius writes of Augustus Caesar, in whose time Christ was born, that he carried such an entire and fatherly affection to the commonwealth, that he called it filiam suam, his own daughter; and therefore refused to be called Dominus, the lord or master of his country, and would only be called Pater patriae, father of his country, because he governed it not by fear but by love; the senate and the people of Rome jointly saluting him by the name of Pater patriae, father of his country. The people very much lamented his death, using that speech, 'Would he had never died.'

So Marcus Regulus, to save his country from ruin, exposed himself to the greatest sufferings that the malice and rage of his enemies could inflict. So Titus and Aristides, and many others, have been famous for their preferring the public good above their own advantage. My prayer is, and shall be, that all our rulers may be so spirited by God, that they may be willing to be anything, to be nothing, to deny themselves, and to trample their sinful selves under feet, in order to the honor of God, and a public good; that so neither saints nor heathens may be witnesses against them in that day, wherein the hearts and practices of all the rulers in the world shall be open and naked before him who judges the world in righteousness and judgment.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That self is a great hindrance to divine things; therefore the prophets and apostles were usually carried out of themselves, when they had the clearest, choicest, highest, and most glorious visions.Self-seeking so blinds the soul, that it cannot see a beauty in Christ, nor an excellency in holiness; it distempers the palate, that a man cannot taste sweetness in the word of God, nor in the ways of God, nor in the society of the people of God. It shuts the hand against all the soul-enriching offers of Christ; it hardens the heart against all the knocks and entreaties of Christ; it makes the soul as an empty vine, and as a barren wilderness: 'Israel is an empty vine, he brings forth fruit to himself' (Hosea 10:1).

There is nothing that speaks a man to be more empty and void of God, Christ, and grace, than self-seeking. The Pharisees were great self-seekers, and great undervaluers of Christ, his word and Spirit. There is not a greater hindrance to all the duties of piety than self-seeking. Oh! this is that which keeps many a soul from looking after God and the precious things of eternity. They cannot wait on God, nor act for God, nor abide in those ways wherein they might meet with God, by reason of self. Self-seeking is that which puts many a man upon neglecting and slighting the things of his peace. Self-seekers will neither go into heaven themselves, nor allow others to enter, that are ready to take the kingdom by violence, as you may see in the scribes and Pharisees. Oh! but a gracious spirit is acted quite other ways, as you may see in that sweet scripture (Cant. 7:13), 'At our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O beloved.' All the church has and is, is only for him. Let others bear fruit to themselves, and lay up for themselves, gracious spirits will work for Christ and lay up for Christ.

All the divine endeavors and productions of saints fall into God's bosom, and empty themselves into his lap. As Christ lays up his merits for them, his graces for them, his comforts for them, his crown for them; so they lay up all their fruits, and all their loves, all their graces, and all their experiences, and all their services, only for him who is the soul of their comforts, and the crown and top of all their royalty and glory.

Self-seekers, with Esau, prefers bowl of pottage above their birthright, and with the men of Shechem, esteem the bramble above the vine, the olive, and the fig-tree; yes they esteem empty things above a full Christ, and base things above a glorious Christ. The saints' motto is, 'For you, Lord, for you; not unto us, Lord.'

DEVICE 2. By engaging them against the people of God, against those who are his jewels, his pleasant portion, the delight of his eye and the joy of his heart. Thus he drew Pharaoh to engage against the children of Israel—and that was his overthrow. So he engaged Haman against the Jews—and so brought him to hang upon that gallows that he had made for Mordecai (Esther 7). So he engaged those princes against Daniel—which was the utter ruin of them and their relations (Dan. 6). So in Revelation 20:7-9, "When the thousand years end, Satan will be let out of his prison. He will go out to deceive the nations from every corner of the earth, which are called Gog and Magog. He will gather them together for battle—a mighty host, as numberless as sand along the shore. And I saw them as they went up on the broad plain of the earth and surrounded God's people and the beloved city. But fire from heaven came down on the attacking armies and consumed them."

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That none have engaged against the saints—but have been ruined by the God of saints. Divine justice has been too hard for all who have opposed and engaged against the saints, as is evident in Saul, Pharaoh, and Haman 'He reproved kings for their sakes, saying, Touch not my anointed, and do my prophets no harm' (Psalm 105:15). When men of Balaam spirits and principles have been engaged against the saints, how has the angel of the Lord met them in the way, and jostled their bones against the wall! How has he broke their backs and necks, and by his drawn sword cut them off in the prime of their days, and in the height of their sins!

Ah! what a harvest has hell had in our days, of those who have engaged against the Lamb, and those who are called, chosen and faithful! Ah! how has divine justice poured out their blood as water upon the ground! how has he laid their honor and glory in the dust, who, in the pride and madness of their hearts, said, as Pharaoh, 'We will pursue, we will overtake, we will divide the spoil, our lusts shall be satisfied upon them. We will draw our sword, our hand shall destroy them' (Exod. 15:9). In the things wherein they have spoken and done proudly, justice has been above them. History abounds in many instances of this kind.

Remedy (2). The second remedy against this device of Satan is, To dwell some time every morning upon the following scriptures, wherein God has engaged himself to stand by his people and for his people, and to make them victorious over the greatest and wisest of their enemies. 'Associate yourselves,' says the Lord by the prophet, 'O you people, and you shall be broken in pieces; and give ear, all you of far countries: gird yourselves, and you shall be broken in pieces. Take counsel together, and it shall come to nothing; speak the word, and it shall not stand: for God is with us.' 'Fear not, you worm Jacob, and you men of Israel: I will help you, says the Lord, and your Redeemer, the Holy One of Israel. Behold, I will make you a new sharp threshing instrument having teeth: you shall thresh the mountains, and beat them small, and shall make the hills as chaff. You shall fan them, and the wind shall carry them away, and the whirlwind shall scatter them, and you shall rejoice in the Lord, and shall glory in the Holy One of Israel.' 'No weapon that is formed against you shall prosper, and every tongue that shall rise against you in judgment, you shall condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, says the Lord.' 'Now also many nations are gathered together against you that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel; for he shall gather them as sheaves into the floor. Arise and thresh, O daughter of Zion: I will make your horn iron, and I will make your hoof brass, and you shall beat in pieces many people, and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth.' 'Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege, both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.' (Is. 8:9, 41:14, 15, and 54:17. Micah 4:11-13; Zech. 12:2, 3.)

Remedy (3). The third remedy against this device of Satan is, to consider, That you cannot engage against the saints—but you must engage against God himself, by reason of that near and blessed union that is between God and them. You cannot be fighters against the saints—but you will be found in the casting up of the account to be fighters against God himself. And what greater madness than for weakness itself—to engage against an almighty strength! The near union that is between the Lord and believers, is set forth by that near union that is between a husband and his wife. 'They two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church; we are members of his body, of his flesh, and of his bones,' says the apostle (Eph. 5:32). This near union is set forth by that union that is between the head and the members, which make up one body, and by that union that is between the graft and the stock, which are made one by grafting. The union between the Lord and a believer is so near, that you cannot strike a believer—but the Lord is sensible of it, and takes it as done to himself. 'Saul, Saul, why do you persecute you me?' (Acts 9:4); and 'in all their afflictions he was afflicted' (Is. 63:9). Ah, souls! who ever engaged against God and prospered? who ever took up the sword against him but perished by it? God can speak you to hell and nod you to hell at pleasure. It is your greatest concernment to lay down your weapons at his feet, and to 'Kiss the Son, lest he be angry, and you perish in the midway' (Psalm 2:12).

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That you are much engaged to the saints, as instruments for the mercies that you do enjoy, and for the preventing and removing of many a judgment that otherwise might have been your ruin before this day. Were it not for the saints' sake, God would quickly make the heavens to be as brass and the earth as iron; God would quickly strip you of your robes and glory, and set you upon the ash-heap with Job. They are the props that bear the world from falling about your ears, and that keep the iron rod from breaking of your bones. 'Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them' (Psalm 106:23).

Ah! had not the saints many a time cast themselves into the breach between God's wrath and you, you had been cut off from the land of the living, and had had your portion with those whose names are written in the dust. Many a nation, many a family, is surrounded with blessings for the Josephs' sakes who live therein, and are preserved from many calamities and miseries for the Moses', the Daniels', the Noahs', and the Jobs', sakes, who dwell among them. That is a sweet word (Prov. 10:25), 'As the whirlwind passes, so is the wicked no more: but the righteous is an everlasting foundation, or is the foundation of the world.' The righteous is the foundation of the world, which but for their sakes would soon shatter and fall to ruin. So the psalmist (Psalm 75:3), 'The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.'

'He could have what he would of God', said one concerning Luther. Prayer is the gate of heaven, a key to let us into paradise. 'When the danger is over, the saint is forgotten', is a French proverb and that which many saints in England have found by experience.

The emperor Marcus Antoninus being in Germany with his army, was enclosed in a dry country by his enemies, who so stopped all the passages that he and his army were likely to perish for lack of water. The emperor's lieutenant seeing him so distressed, told him that he had heard that the Christians could obtain anything of their God by their prayers, whereupon the emperor, having a legion of Christians in his army, desired them to pray to their God for his and the army's delivery out of that danger, which they presently did, and presently a great thunder fell among the enemies, and abundance of water upon the Romans, whereby their thirst was quenched, and the enemies overthrown without any fight.

Mary, Queen of Scots, was accustomed to say, 'That she feared Knox's prayers more than an army of ten thousand men.'

I shall close up this last remedy with those sweet words of the psalmist: 'God is well known in Judah; his name is great in Israel. Jerusalem is where he lives; Mount Zion is his home. There he breaks the arrows of the enemy, the shields and swords and weapons of his foes.' (Psalm 76:1-3).

II. DEVICE AGAINST THE LEARNED AND THE WISE

Secondly, Satan has his devices to ensnare and destroy the learned and the wise: and that, sometimes by working them to pride themselves in their parts and abilities; and sometimes by drawing them to rest upon their parts and abilities; and sometimes by causing them to make light and slight of those who lack their parts and abilities, though they excel them in grace and holiness; and sometimes by drawing them to engage their parts and abilities in those ways and things that make against the honor of Christ, the joy of the Spirit, the advancement of the gospel, and the liberty of the saints. The truth of this you may see in the learned scribes and Pharisees. (John 5:44; 1 Kings 22:22-25; 1 Cor. 1:18-29.)

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That you have nothing but what you have received, Christ being as well the fountain of common gifts as of saving grace. 'What have you,' says the apostle, 'that you have not received? And if you have received it, why do you boast as though you had not received it?' (1 Cor. 4:7). 'Whatever you are, you owe to him who made you; and whatever you have, you owe to him who redeemed you' (Bernard).

There are those who would hammer out their own happiness, like the spider climbing up by the thread of her own weaving. Of all the parts and abilities that are in you, you may well say as the young man did of the axe, 'Alas, master! it was but borrowed' (2 Kings 6:5). Alas, Lord! all I have is but borrowed from that fountain that fills all the vessels in heaven and on earth. My gifts are not so much mine as yours: 'Of your own have we offered unto you,' said that princely prophet (1 Chron. 29:14).

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That men's learning and trusting to their own wits, parts, and abilities, have been their utter overthrow and ruin; as you may see in Ahithophel, and those princes that engaged against Daniel, and in the scribes and Pharisees. God loves to confute men in their confidences. He who stands upon his parts and abilities, does but stand upon a quicksand that will certainly fail him. There is nothing in the world which provokes God more to withdraw from the soul than this; and how can the soul stand, when his strength is departed from him? Everything which a man leans upon—will be a dart that will certainly pierce his heart through and through! Ah! how many in these days have lost their estates, their friends, their lives, their souls, by leaning upon their admired parts and abilities! The saints are described by their leaning upon their beloved, the Lord Jesus (Cant. 8:5). He who leans only upon the bosom of Christ, lives the highest, choicest, safest, and sweetest life. Miseries always lie at that man's door that leans upon anything below the precious bosom of Christ; such a man is most in danger, and this is none of his least plagues, that he thinks himself secure. It is the greatest wisdom in the world to take the wise man's counsel: 'Trust in the Lord with all your heart, and lean not to your own understanding' (Prov. 3:5).

Remedy (3). The third remedy against this device of Satan is, to consider, That you do not transcend others more in parts and abilities, than they do you in grace and holiness. There may be, and often is, great parts and abilities, where there is but little grace, yes, no grace. And there may be, and often is, a great deal of grace, where there is but weak parts and abilities. You may be higher than others in gifts of knowledge, utterance, and learning, and those very souls may be higher than you in their communion with God, in their delighting in God, in their dependence upon God, in their affections to God, and in their humble, holy, and unblameable walking before God. Is it folly and madness in a man, to make light and slight of another, because he is not so rich in lead or iron as he, when he is a thousand thousand times richer in silver and gold, in jewels and in pearls, than he? And is it not madness and folly with a witness, in those who have greater parts and abilities than others, to slight them upon that account, when that those very people that they make light and slight of, have a thousand times more grace than they? And yet, ah! how does this evil spirit prevail in the world!

Judas and the scribes and Pharisees had great parts—but no grace. The disciples had grace—but weak parts. (Luke 11:1; 24:19-28.)

It was the sad complaint of Augustine in his time: 'The unlearned,' says he, 'rise up and take heaven by violence, and we with all our learning are thrust down to hell.' It is sad to see how many of the rabbis of these times do make an idol of their parts and abilities, and with what an eye of pride, scorn, and contempt do they look upon those who lack their parts, and who do not worship the idol that they have set up in their own hearts. Paul, who was the great doctor of the Gentiles, did wonderfully transcend in all parts and abilities the doctors and rabbis of our times, and yet, ah! how humbly, how tenderly, how sweetly, does he carry himself towards the lowest and the weakest! 'To the weak I became as weak, that I might win the weak: I am made all things to all men, that I might by all means save some' (1 Cor. 9:22). 'Who is weak, and I am not weak? Who is offended, and I burn not? Wherefore, if food causes my brother to stumble, I will eat no flesh while the world stands, lest I make my brother to offend' (1 Cor. 8:13).

But, ah how little of this sweet spirit is to be found in the doctors of our age, who look sourly and speak bitterly against those who do not see as they see, nor cannot speak as they speak. Sirs! the Spirit of the Lord, even in despised saints, will be too hard for you, and his appearance in them, in these latter days, will be so full of spiritual beauty and glory, as that they will darken that which you are too apt to count and call your glory. The Spirit of the Lord will not allow his choicest jewel grace to be always buried under the straw and stubble of parts and gifts (Is. 60:13-17).

Remedy (4). The fourth remedy against this device of Satan is, to consider, That there is no such way for men to have their gifts and parts blasted and withered, as to pride themselves in them, as to rest upon them, as to make light and slight of those who lack them, as to engage them against those people, ways, and things, that Jesus Christ has set his heart upon. Ah! how has God blasted and withered the parts and abilities of many among us, that have once been famous shining lights! How is their sun darkened, and their glory clouded! 'How is the sword of the Lord upon their arm, and upon their right eye! how is their arm clean dried up, and their right eye utterly darkened!' as the prophet speaks (Zech. 11:17). This is matter of humiliation and lamentation. Many precious discerning saints see this, and in secret mourn for it; and oh! that they were kindly sensible of God's withdrawing from them, that they may repent, keep humble, and carry it sweetly towards God's jewels, and lean only upon the Lord, and not upon their parts and understanding, that so the Lord may delight to visit them with his grace at such a rate as that their faces may shine more gloriously than ever, and that they may be more serviceable to the honor of Christ, and the faith of the saints, than formerly they have been.

Becanus says, that the tree of knowledge bears many leaves, and little fruit. Ah! that it were not so with many in these days.

III. DEVICE AGAINST THE SAINTS

Thirdly, Satan has his devices to destroy the saints; and one great device that he has to destroy the saints is, By working them first to be cold, and then to divide, and then to be bitter and jealous, and then 'to bite and devour one another' (Gal. 5:15). Our own woeful experience is too great a proof of this. The Israelites in Egypt did not more vex one another, than Christians in these days have done, which occasioned a deadly consumption to fall upon some. (If we knock, we break. Dissolution is the daughter of dissension.)

Remedy (1). The first remedy against this device of Satan is,To dwell more upon one another's graces than upon one another's weaknesses and infirmities. It is sad to consider that saints should have many eyes to behold one another's infirmities, and not one eye to see each other's graces, that they should use spectacles to behold one another's weaknesses, rather than looking-glasses to behold one another's graces.

Flavius Vespasian, the emperor, was more ready to conceal the vices of his friends than their virtues. Can you think seriously of this, Christians, that a heathen should excel you, and not blush?

Erasmus tells of one who collected all the lame and defective verses in Homer's works—but passed over all that was excellent. Ah! this is the practice of many professors—that they are careful and skillful to collect all the weaknesses of others, and to pass over all those things which are excellent in them. The Corinthians did eye more the incestuous person's sin than his sorrow, which was likely to have drowned him in sorrow.

Tell me, saints, is it not a more sweet, comfortable, and delightful thing to look more upon one another's graces than upon one another's infirmities? Tell me what pleasure, what delight, what comfort is there in looking upon the enemies, the wounds, the sores, the sickness, the diseases, the nakedness of our friends? Now sin, you know, is the soul's enemy, the soul's wound, the soul's sores, the soul's sickness, the soul's disease, the soul's nakedness; and ah! what a heart has that man who loves thus to look! Grace is the choicest flower in all a Christian's garden; it is the richest jewel in all his crown; it is his princely robes; it is the top of royalty; and therefore must needs be the most pleasing, sweet, and delightful object for a gracious eye to be fixed upon. Sin is darkness, grace is light; sin is hell, grace is heaven; and what madness is it to look more at darkness than at light, more at hell than at heaven! (Not race of place—but grace truly sets forth a man.)

Tell me, saints, does not God look more upon his people's graces than upon their weaknesses? Surely he does. He looks more at David's and Asaph's uprightness than upon their infirmities, though they were great and many. He eyes more Job's patience than his passion. 'Remember the patience of Job,' not a word of his impatience (James 5:11). He who drew Alexander while he had a scar upon his face, drew him with his finger upon the scar. God puts his fingers upon his people's scars, that no blemish may appear. Ah! saints, that you would make it the top of your glory in this, to be like your heavenly Father! By so doing, much sin would be prevented, the designs of wicked men frustrated, Satan outwitted, many wounds healed, many sad hearts cheered, and God more abundantly honored.*

Sin is Satan's work, grace is God's work; and is it not most fit that the child should eye most and mind most, his father's work?

Remedy (2). The second remedy against this device of Satan is, solemnly to consider,That love and union makes most for your own safety and security. We shall be invincible if we are inseparable. The world may frown upon you, and plot against you—but they cannot hurt you. Unity is the best bond of safety in every church and commonwealth.

There was a temple of Concord among the heathens; and shall it not be found among Christians, that are temples of the Holy Spirit?

And this did that Scythian king in Plutarch's book represent lively to his eighty sons, when, being ready to die, he commanded a bundle of arrows fast bound together to be given to his sons to break; they all tried to break them—but, being bound fast together, they could not; then he caused the band to be cut, and then they broke them with ease. He applied it thus: 'My sons, so long as you keep together, you will be invincible; but if the band of union be broke between you, you will easily be broken in pieces.'

Pancirollus says, 'that the most precious pearl among the Romans was called unio, union.'

Pliny writes of a stone in the island of Scyros, that if it be whole, though a large and heavy one, it swims above water—but being broken, it sinks. (No doubt a volcanic, porous product.) So long as saints keep whole, nothing shall sink them; but if they break, they are in danger of sinking and drowning.

Remedy (3). The third remedy against this device of Satan is, To dwell upon those commands of God which require you to love one another. Oh! when your hearts begin to rise against each other, charge the commands of God upon your hearts, and say to your souls, O our souls! has not the eternal God commanded you to love those who love the Lord? And is it not life to obey, and death to rebel? Therefore look that you fulfill the commands of the Lord, for his commands are not like those who are easily reversed; but they are like those of the Medes, which cannot be changed. Oh! be much in pondering upon these commands of God. 'A new commandment I give unto you, that you love one another; as I have loved you, that you also love one another' (John 13:34). It is called a new commandment, because it is renewed in the gospel, and set home by Christ's example, and because it is rare, choice, special, and remarkable above all others.

'This is my commandment, That you love one another, as I have loved you.' 'These things I command you, that you love one another.' 'Owe no man anything—but love one another: for he who loves another, has fulfilled the law.' 'Let brotherly love continue.' 'Love one another, for love is of God, and everyone who loves is born of God, and knows God.' 'See that you love one another with a pure heart fervently.' 'Finally, be all of one mind, having compassion one for another. Love as brethren, be pitiful, be courteous.' 'For this is the message that you heard from the beginning, that we should love one another.' 'And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.' 'Beloved, if God so loved us, we ought also to love one another.' Oh! dwell much upon these precious commands, that your love may be inflamed one to another. (John 15:12, 17; Rom. 13:8; Heb. 13:1; 1 John 4:7; 1 Peter 1:22, and 3:8; 1 John 3:11, 23; 4:11.)

In the primitive times, it was much taken notice of by the heathens, that in the depth of misery, when fathers and mothers forsook their children, Christians, otherwise strangers, stuck one to another, whose love of religion proved firmer than that of nature. Ah! that there were more of that spirit among the saints in these days! The world was once destroyed with water for the heat of lusts, and it is thought it will be again destroyed with fire for the coldness of love.

Remedy (4). The fourth remedy against this device of Satan is, To dwell more upon these choice and sweet things wherein you agree, than upon those things wherein you differ. Ah! did you but thus, how would sinful arguments be abated, and your love raised, and your spirits sweetened one to another! You agree in most things, you differ but in a few; you agree in the greatest and weightiest things, as concerning God, Christ, the Spirit, and the Scripture. You differ only in those points that have been long disputable among men of greatest piety and parts. You agree to own the Scripture, to hold to Christ the head, and to walk according to the law of the new creature.

Shall Herod and Pilate agree? Shall Turks and pagans agree? Shall bears and lions, tigers, and wolves, yes, shall a legion of devils, agree in one body? And shall not saints agree, who differ only in such things as have least of the heart of God in them, and that shall never hinder your meeting in heaven?

What a sad thing was it that a heathen should say, 'No beasts are so mischievous to men, as Christians are one to another!'

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That God delights to be styled—'the God of peace'; and Christ to be styled—'the Prince of peace, and King of peace'; and the Spirit is a Spirit of peace. 'The fruit of the Spirit is love, joy, peace' (Gal 5:22). Oh! why then should not the saints be children of peace? Certainly, men of froward, unquiet, fiery spirits cannot have that sweet evidence of their interest in the God of peace, and in the Prince of peace, and in the Spirit of peace, as those precious souls have, who follow after the things that make for love and peace. The very name of peace is sweet and comfortable; the fruit and effect thereof pleasant and profitable, more to be desired than innumerable triumphs. Peace is a blessing which ushers in a multitude of other blessings. Where Peace is, there is Christ, because Christ is peace. (2 Cor. 13:11; Is. 9:6).

The ancients were accustomed to paint peace in the form of a woman, with a horn of plenty in her hand. The Grecians had the statue of Peace, with Pluto, the god of riches, in her arms. Ah! peace and love among the saints, is that which will secure them and their mercies at home; yes, it will multiply their mercies; it will engage the God of mercy to crown them with the choicest mercies; and it is that that will render them most zealous, men invincible, and successful abroad. Love and peace among the saints is that which puts the counsels of their enemies to a standstill, and renders all their enterprises abortive; it is that which does most weaken their hands, wound their hopes, and kill their hearts.

Remedy (6). The sixth remedy against this device of Satan is, To make more care and conscience, of keeping up your peace with God. Ah! Christians, I am afraid that your remissness herein is that which has occasioned much of that sourness, bitterness, and divisions that be among you. (There is no fear of knowing too much—but there is much fear in practicing too little.) Ah! you have not, as you should, kept up your peace with God, and therefore it is that you do so dreadfully break the peace among yourselves. The Lord has promised, 'That when a man's ways please him, he will make his enemies to be at peace with him' (Prov. 16:7). Ah! how much more then would God make the children of peace to keep the peace among themselves, if their ways do but please him! All creatures are at his beck and check. Laban followed Jacob with one troop. Esau met him with another, both with hostile intentions; but Jacob's ways pleasing the Lord, God by his mighty power so works that Laban leaves him with a kiss, and Esau met him with a kiss; he has a promise from one, tears from the other, peace with both. If we make it our business to keep up our league with God, God will make it his work and his glory to maintain our peace with men; but if men make light of keeping up their peace with God, it is just with God to leave them to a spirit of pride, envy, passion, contention, division, and confusion, to leave them 'to bite and devour one another, until they are consumed one by another.'

Pharnaces sent a crown to Caesar at the same time he rebelled against him; but he returned the crown and this message back, 'Let him return to his obedience first.' There is no sound peace to be had with God or man—but in a way of obedience.

Remedy (7). The seventh remedy against this device of Satan is, To dwell much upon that near relation and union that is between you. This consideration had a sweet influence upon Abraham's heart: 'And Abraham said unto Lot, Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen—for we are brethren' (Gen.13:8). The Hebrew signifies, 'Oh! let there be no bitterness between us—for we are brethren.'

That is a sweet word in the psalmist, 'Behold, how good and how pleasant it is for brethren to live together in unity' (Psalm 133:1). It is good and pleasant. There be some things that are good and not pleasant, as patience and discipline; and there are some things that are pleasant but not good, as carnal pleasures, and voluptuousness. And there are some things that are neither good nor pleasant, as malice, envy, and worldly sorrow; and there are some things that are both good and pleasant, as piety, charity, peace, and union among brethren. Oh! that we could see more of this among those who shall one day meet in their Father's kingdom and never part. And as they are brethren, so they are all fellow-members: 'Now you are the body of Christ, and members in particular' (1 Cor. 12:27). And again: 'We are members of his body, of his flesh, and of his bones' (Eph. 5:30).

Shall the members of the natural body be serviceable and useful to one another, and shall the members of this spiritual body cut and destroy one another? Is it against the law of nature for the natural members to cut and slash one another? And is it not much more against the law of nature and of grace for the members of Christ's glorious body to do so? And as you are all fellow-members, so you are fellow soldiers under the same Captain of salvation, the Lord Jesus, fighting against the world, the flesh, and the devil. And as you are all fellow-soldiers, so you are all fellow sufferers under the same enemies, the devil and the world. And as you are all fellow-sufferers, so are you fellow-travelers towards the land of Canaan, 'the new Jerusalem that is above.' 'Here we have no abiding city—but we look for one to come.' The heirs of heaven are strangers on earth. And as you are all fellow-travelers, so are you all fellow-heirs of the same crown and inheritance. (Rev. 12:7, 8; Heb. 2:10; Rev. 2:10; John 15:19, 20; Heb. 12:14, 13; Rom. 8. 15-17)

Remedy (8). The eighth remedy against this device of Satan is,To dwell upon the miseries of discord. Dissolution is the daughter of dissension. Ah! how does the name of Christ, and the way of Christ, suffer by the discord of saints! How are many who are entering upon the ways of God hindered and saddened, and the mouths of the wicked opened, and their hearts hardened against God and his ways—by the discord of his people! Remember this—the disagreement of Christians is the devil's triumph; and what a sad thing is this, that Christians should give Satan cause to triumph! Our dissensions are one of the Jews' greatest stumbling-blocks. Can you think of it, and your hearts not bleed?

It was a notable saying of one, 'Take away strife, and call back peace, lest you lose a man, your friend; and the devil, an enemy, rejoice over you both.'

Remedy (9). The ninth remedy against this device of Satan is, seriously to consider, That it is no disparagement to you to be first in seeking peace and reconcilement—but rather an honor to you, that you have begun to seek peace. Abraham was the elder, and more worthy than Lot, both in respect of grace and nature also, for he was uncle unto Lot, and yet he first seeks peace of his inferior, which God has recorded as his honor.

Ah! how does the God of peace, by his Spirit and messengers, pursue after peace with poor creatures! God first makes offer of peace to us: 'Now then, we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be you reconciled to God' (2 Cor. 5:20). God's grace first kneels to us, and who can turn their backs upon such blessed and bleeding embracements—but souls in whom Satan the god of this world reigns? God is the party wronged, and yet he sues for peace with us at first: 'I said, Behold me, behold me, unto a nation that was not called by my name' It is doubled to show God's exceeding forwardness to show favor and mercy to them. (Is. 65:1).

Ah! how does the sweetness, the freeness, and the riches of his grace break forth and shine upon poor souls. When a man goes from the sun, yet the sunbeams follow him; so when we go from the Sun of righteousness, yet then the beams of his love and mercy follow us. Christ first sent to Peter who had denied him, and the rest who had forsaken him: 'Go your ways, and tell his disciples and Peter, that he goes before you into Galilee: there shall you see him, as he said unto you' (Mark 16:7). Ah! souls, it is not a base, low thing—but a God-like thing, though we are wronged by others, yet to be the first in seeking after peace. Such actings will speak out much of God with a man's spirit. They shall both have the name and the note, the comfort and the credit, of being most like unto God, who first begin to pursue after peace with alienated mankind.

Christians, it is not matter of liberty whether you will or you will not pursue after peace—but it is matter of duty that lies upon you; you are bound by express precept to follow after peace; and though it may seem to fly from you, yet you must pursue after it: 'Follow peace with all men, and holiness, without which no man can see the Lord.' The Greek signifies to follow after peace, as the persecutor does him whom he persecutes. Peace and holiness are to be pursued after with the greatest eagerness that can be imagined. So the psalmist: 'Depart from evil, and do good; seek peace and pursue it' (Psalm 34:14). The Hebrew word that is here rendered seek, signifies to seek earnestly, vehemently, affectionately, studiously, industriously. 'And pursue it.' That Hebrew word signifies earnestly to pursue, being a metaphor taken from the eagerness of wild beasts or ravenous fowls, which will run or fly both fast and far rather than be disappointed of their prey. So the apostle presses the same duty upon the Romans: 'Let us follow after the things that make for peace, and things wherein one may edify another' (Rom. 14:19). Ah! you froward, sour, dogged Christians, can you look upon these commands of God without tears and blushing?

I have read a remarkable story of Aristippus, though but a heathen, who went of his own accord to Aeschines his enemy, and said, 'Shall we never be reconciled until we become a tabletalk to all the country?' and when Aeschines answered he would most gladly be at peace with him, 'Remember, then, said Aristippus, that though I were the elder and better man, yet I sought first unto you.' You are indeed, said Aeschines, a far better man than I, for I began the quarrel—but you the reconcilement. My prayer shall be that this heathen may not rise in judgment against the flourishing professors of our times, 'Who whet their tongues like a sword, and bend their bows to shoot their arrows, even bitter words' (Psalm 64:3).

Remedy (10). The tenth remedy against this device of Satan is, For saints to join together and walk together in the ways of grace and holiness so far as they do agree, making the word of God their only touchstone and judge of their actions. That is sweet advice that the apostle gives: 'I press toward the mark for the prize of the high calling of God in Christ Jesus' (Phil. 3:14-16). 'I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus. Therefore, all who are mature should think this way. And if you think differently about anything, God will reveal this to you also. In any case, we should live up to whatever truth we have attained.' Ah! Christians, God loses much, and you lose much, and Satan gains much by this—that you do not, that you will not, walk lovingly together so far as your ways lie together. It is your sin and shame that you do not, that you will not, pray together, and hear together, and confer together, and mourn together; because that in some far lesser things you are not agreed together. What folly and madness is it in those whose way of a hundred miles, lies 99 miles together, yet will not walk so far together, because that they cannot go the other mile together; yet such is the folly and madness of many Christians in these days, who will not do many things they may do, because they cannot do everything they should do. I fear God will whip them into a better temper before he is done with them. He will break their bones, and pierce their hearts—but he will cure them of this malady.

And be sure you make the word of God the only touchstone and judge of all people and actions: 'To the law and to the testimony, if they speak not according to this word, it is because there is no light in them' (Is. 8:20). It is best and safest to make that to be the judge of all men and things now, that all shall be judged by in the latter day: 'The word, says Christ, that I have spoken, the same shall judge him in the last day' (John 12:48). Make not your dim light, your notions, your fancies, your opinions, the judge of men's action—but still judge by rule, and plead, 'It is written.'

When an ignorant man cried out in contest with a holy man, 'Hear me, hear me,' the holy man answered, 'Neither hear me, nor I you—but let us both hear the apostle.'

Constantine, in all the disputes before him with the Arians, would still call for the word of God as the only way, if not to convert, yet to stop their mouths.

Remedy (11). The eleventh remedy against this device of Satan is, To be much in self-judging. 'Judge yourselves, and you shall not be judged by the Lord' (1 Cor. 11:31). Ah! were Christians' hearts more taken up in judging themselves and condemning themselves, they would not be so apt to judge and censure others, and to carry it sourly and bitterly towards others who differ from them. (It is storied of Nero, himself being unchaste, he did think there was no man chaste.) There are no souls in the world who are so fearful to judge others—as those who do most judge themselves; nor so careful to make a righteous judgment of men or things—as those who are most careful to judge themselves. There are none in the world who tremble to think evil of others, to speak evil of others, or to do evil to others—as those who make it their business to judge themselves. There are none who make such sweet constructions and charitable interpretations of men and things—as those who are best and most in judging themselves. In the Olympic games, the wrestlers did not put their crowns upon their own heads—but upon the heads of others. It is just so with souls that are good at self-judging.

One request I have to you that are much in judging others and little in judging yourselves, to you that are so apt and prone to judge harshly, falsely, and unrighteously, and that is, that you will every morning dwell a little upon these scriptures:

'Judge not, that you be not judged; for with what judgment you judge, you shall be judged; and with what measure you mete out, it shall be measured to you again' (Matt. 7:1, 2). 'Judge not according to appearance—but judge righteous judgment' (John 7:24). 'The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him. You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat. Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way.' (Rom. 14:3, 10, 13).

'We shall all stand before the judgment-seat of Christ. Let us not judge one another any more—but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way.' 'Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God.' (1 Cor. 4:5). 'Speak not evil one of another, brethren: he who speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law; but if you judge the law, you are not a doer of the law—but a judge. There is one lawgiver, who is able to save and to destroy' (James 4:11, 12). 'Who are you that judges another man's servant? to his own master he stands or falls; yes, he shall be held up, for God is able to make him stand' (Rom. 14:4).

One Delphidius accusing another before Julian about that which he could not prove, the party denying the fact, Delphidius answers, 'If it be sufficient to deny what is laid to one's charge, who shall be found guilty?' Julian answers, 'And if it be sufficient to be accused, who can be innocent?' You are wise, and know how to apply it.

Remedy (12). The twelfth remedy against this device of Satan is this, above all, Labor to be clothed with humility. Humility makes a man peaceable among brethren, fruitful in well-doing, cheerful in suffering, and constant in holy walking (1 Pet. 5:5). Humility fits for the highest services we owe to Christ, and yet will not neglect the lowest service to the lowest saint (John 13:5). Humility can feed upon the lowest dish, and yet it is maintained by the choicest delicacies, as God, Christ, and glory. Humility will make a man bless him who curses him, and pray for those who persecute him. An humble heart is an habitation for God, a scholar for Christ, a companion of angels, a preserver of grace, and a fitter for glory. Humility is the nurse of our graces, the preserver of our mercies, and the great promoter of holy duties. Humility cannot find three things on this side heaven: it cannot find fullness in the creature, nor sweetness in sin, nor life in an ordinance without Christ. An humble soul always finds three things on this side heaven: the soul to be empty, Christ to be full, and every mercy and duty to be sweet wherein God is enjoyed.

Humility can weep over other men's weaknesses, and joy and rejoice over their graces. Humility will make a man quiet and contented in the lowest condition, and it will preserve a man from envying other men's prosperous condition (1 Thess. 1:2, 3). Humility honors those who are strong in grace, and puts two hands under those who are weak in grace (Eph. 3:8). Humility makes a man richer than other men, and it makes a man judge himself the poorest among men. Humility will see much good abroad, when it can see but little at home.

Ah, Christian! though faith be the champion of grace, and love the nurse of grace, yet humility is the beautifier of grace; it casts a general glory upon all the graces in the soul. Ah! did Christians more abound in humility, they would be less bitter, willful, and sour, and they would be more gentle, meek, and sweet in their spirits and practices. Humility will make a man have high thoughts of others and low thoughts of himself; it will make a man see much glory and excellency in others, and much baseness and sinfulness in himself; it will make a man see others rich, and himself poor; others strong, and himself weak; others wise, and himself foolish.

Humility will make a man excellent at covering others' infirmities, and at recording their gracious services, and at delighting in their graces; it makes a man rejoice in every light which outshines his own, and every wind which blows others good. Humility is better at believing, than it is at questioning other men's happiness. I judge, says a humble soul, it is well with these Christians now—but it will be far better with them hereafter. They are now upon the borders of the New Jerusalem, and it will be but as a day before they slide into Jerusalem. A humble soul is more willing to say, Heaven is that man's, than mine; and Christ is that Christian's, than mine; and God is their God in covenant, than mine. Ah! were Christians more humble, there would be less contention, and more love among them than now is.

Humility, said Bernard, is that which keeps all graces together.

The humble soul is like the violet, which grows low, hangs the head downwards, and hides itself with its own leaves; and were it not that the fragrant smell of his many virtues discovered him to the world, he would choose to live and die in his self-contenting secrecy.

IV. DEVICE AGAINST POOR AND IGNORANT SOULS

Fourthly, As Satan has his device to destroy gracious souls, so he has his devices to destroy poor ignorant souls, and that sometimes, By drawing them to esteem ignorance, and to neglect, slight, and despise the means of knowledge. Ignorance is the mother of mistake, the cause of trouble, error, and of terror; it is the highway to hell, and it makes a man both a prisoner and a slave to the devil at once. Ignorance unmans a man; it makes a man a beast, yes, makes him more miserable than the beast which perishes. (Ignorant ones have this advantage—they have a cooler hell.) There are none so easily nor so frequently captured in Satan's snares—as ignorant souls. They are easily drawn to dance with the devil all day, and to dream of supping with Christ at night. 'My people are destroyed for lack of knowledge.' Hosea 4:6. 'You are in error because you do not know the Scriptures or the power of God.' Matthew 22:29.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That an ignorant heart is an evil heart. 'Without knowledge the mind is not good' (Prov. 19:2). As an ignorant heart is a naughty heart, it is a heart in the dark; and no good can come into a dark heart—but it must pass through the understanding: 'And if the eye be dark, all the body is dark' (Matt. 6:22). A leprous head and a leprous heart are inseparable companions. Ignorant hearts are so evil that they let fly on all hands, and spare not to spit their venom in the very face of God, as Pharaoh did when thick darkness was upon him.

Remedy (2). The second remedy against this device of Satan is, to consider, That ignorance is the deformity of the soul. As blindness is the deformity of the face, so is ignorance the deformity of the soul. As the lack of fleshly eyes spoils the beauty of the face, so the lack of spiritual eyes spoils the beauty of the soul. A man without knowledge is as a workman without his hands, as a painter without his eyes, as a traveler without his legs, or as a ship without sails, or a bird without wings, or like a body without a soul.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider,That ignorance makes men the objects of God's hatred and wrath. 'It is a people who err in their hearts, and have not known my ways. Therefore I swear in my wrath, they should never enter into my rest' (Heb. 3:10, 11). 'My people are a people of no understanding; therefore he who made them will have no mercy on them' (Is. 27:11). Christ has said that he will come 'in flaming fire, to render vengeance on them that know not God' (2 Thess. 1:8). Ignorance will end in vengeance. When you see a poor blind man here, you do not loathe him, nor hate him—but you pity him. Oh! but soul-blindness makes you abominable in the sight of God. God has sworn that ignorant people shall never come into heaven. Heaven itself would be a hell to ignorant souls. They must needs err that know not God's ways, yet cannot they wander so wide as to miss of hell. 'My people are destroyed for want of knowledge; because you have rejected knowledge, I will reject you' (Hosea 4:6).

Chilo, one of the seven sages, being asked what God had done, answered, 'He exalted humble men, and suppressed proud ignorant fools.'

The Catholic Church says that ignorance is the mother of devotion—but the Scripture says, it is the mother of destruction.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That ignorance is a sin that leads to all sins. All sins are seminally in ignorance. 'You do err, not knowing the Scriptures' (Matt. 22:29). It puts men upon hating and persecuting the saints. 'They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God. They will do such things because they have not known the Father or me.' (John 16:2, 3). Paul thanks his ignorance for all his cruelties to Christians. 'I was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly' (1 Tim. 1:13). (It seems right to note that the apostle does not allege his ignorance, for which he was responsible, as the ground of the 'mercy' shown him—but only as the source and explanation of his sin and violence. The clause, 'but I obtained mercy,' is parenthetic, and it is of importance to note this.)

It was ignorance that put the Jews upon crucifying Christ: 'Father, forgive them,' says Christ of his murderers, 'for they know not what they do' (Luke 23:34). 'For if the princes of this world had known, they would not have crucified the Lord of glory' (1 Cor. 2:8).

Sin at first was the cause of ignorance—but now ignorance is the cause of all sin. 'Swearing, and lying, and killing, and stealing, and whoring abound,' says the prophet, 'because there is no knowledge of God in the land.' There are none so frequent, and so impudent in the ways of sin, as ignorant souls; they care not, nor mind not what they do, nor what they say against God, Christ, heaven, holiness, and their own souls. 'Our tongues are our own, who shall control us?' 'They are corrupt, and speak wickedly concerning oppression: they speak loftily. They set their mouth against the heavens; and their tongue walks through the earth. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord?' 'Therefore, pride is their necklace, and violence covers them like a garment. Their eyes bulge out from fatness; the imaginations of their hearts run wild. They mock, and they speak maliciously; they arrogantly threaten oppression. They set their mouths against heaven, and their tongues strut across the earth. They say—'How can God know? Does the Most High know everything?' Look at them—the wicked!' Psalm 73:6-12

Aristotle makes ignorance the mother of all the misrule in the world. They did like Oedipus, who killed his father Laius, king of Thebes, and thought he killed his enemy.

FIVE MORE OF SATAN'S DEVICES

Whereby he keeps poor souls from believing in Christ, from receiving of Christ, from embracing of Christ, from resting, leaning, or relying upon Christ—for everlasting happiness and blessedness, according to the gospel; and remedies against these devices.

DEVICE 1. By suggesting to the soul the greatness and vileness of his sins.

What! says Satan, do you think you shall ever obtain mercy by Christ—you who have sinned with so high a hand against Christ? you who have slighted the offers of grace? you who have grieved the Spirit of grace? you who have despised the word of grace? you who have trampled under feet the blood of the covenant by which you might have been pardoned, purged, justified, and saved? you who have spoken and done all the evil that you could? No! no! says Satan, he has mercy for others—but not for you; pardon for others—but not for you; righteousness for others—but not for you. Therefore it is in vain for you to think of believing in Christ, or resting and leaning your guilty soul upon Christ (Jer. 3:5).

Remedy (1). The first remedy against this device of Satan is, to consider, That the greater your sins are, the more you stand in need of a Savior. The greater your burden is, the more you stand in need of one to help to bear it. The deeper the wound is, the more need there is of the surgeon. The more dangerous the disease is, the more need there is of the physician. Who but madmen will argue thus: My burden is great, therefore I will not call out for help; my wound is deep, therefore I will not call out for balm; my disease is dangerous, therefore I will not go to the physician. Ah! it is spiritual madness, it is the devil's logic to argue thus: My sins are great, therefore I will not go to Christ, I dare not rest nor lean on Christ. Whereas the soul should reason thus: The greater my sins are, the more I stand in need of mercy, of pardon—and therefore I will go to Christ, who delights in mercy, who pardons sin for his own name's sake, who is as able and as willing to forgive pounds as pence, thousands as hundreds (Micah 7:18; Is. 43:25).

Remedy (2). The second remedy against this device of Satan is, solemnly to consider,That the promise of grace and mercy is to returning souls. And, therefore, though you are ever so wicked, yet if you will return, God will be yours, and mercy shall be yours, and pardon shall be yours (2 Chron. 30:9): 'For the Lord your God is gracious and merciful. If you return to him, he will not continue to turn his face from you.' So Jer. 3:12: 'This is what the Lord says: O Israel, my faithless people, come home to me again, for I am merciful. I will not be angry with you forever.' So Joel 2:13: 'Don't tear your clothing in your grief; instead, tear your hearts." Return to the Lord your God, for he is gracious and merciful. He is not easily angered. He is filled with kindness and is eager not to punish you.' So Is. 55:7 'Let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon,' or, as the Hebrew reads it, 'He will multiply pardon.' So Ezekiel 18.

Ah! sinner, it is not your great transgressions that shall exclude you from mercy, if you will break off your sins by repentance and return to the fountain of mercy. Christ's heart, Christ's arms, are wide open to embrace the returning prodigal. it is not simply the greatness of your sins—but your decided persisting in sin, that will be your eternal overthrow.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That the greatest sinners have obtained mercy, and therefore you may obtain mercy. Manasseh was a notorious sinner. "Manasseh did what was evil in the LORD's sight, imitating the detestable practices of the pagan nations whom the Lord had driven from the land ahead of the Israelites. He rebuilt the pagan shrines his father, Hezekiah, had destroyed. He constructed altars for Baal and set up an Asherah pole, just as King Ahab of Israel had done. He also bowed before all the starry hosts and worshiped them. He even built pagan altars in the Temple of the Lord, the place where the Lord had said his name should be honored. He built these altars for all the starry hosts in both courtyards of the Lord's Temple. Manasseh even sacrificed his own son in the fire. He practiced sorcery and divination, and he consulted with mediums and spiritists. He did much that was evil in the Lord's sight, arousing his anger. Manasseh even took an Asherah pole he had made and set it up in the Temple!" (2 Kings 21:1-7). Ah! what a devil incarnate was he in his actings! Yet when he humbled himself, and sought the Lord, the Lord was entreated of him and heard his supplication, and brought him to Jerusalem, and made himself known unto him, and crowned him with mercy and loving-kindness, as you may see in 2 Chron. 33.

So Paul was once a blasphemer, a persecutor and injurious, yet he obtained mercy (1 Tim. 1:13). So Mary Magdalene was a notorious strumpet, a common whore, out of whom Christ cast seven devils, yet she is pardoned by Christ, and dearly beloved of Christ (Luke 7:37, 38). So Mark 16:9, 'Now, when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.'

Jansenius on the place says, it is very observable that our Savior after his resurrection first appeared to Mary Magdalene and Peter, both of whom had been grievous sinners; that even the worst of sinners may be comforted and encouraged to come to Christ, to believe in Christ, to rest and stay their souls upon Christ, for mercy here and glory hereafter. That is a very precious word for the worst of sinners to hang upon (Psalm 68:18). The psalmist speaking of Christ says, You have ascended on high, you have led captivity captive; you have received gifts for men; yes, for the rebellious also, that the Lord God might dwell among them.'

What though you are a rebellious child, or a rebellious servant! What though you are a rebellious swearer, a rebellious drunkard! Yet Christ has received gifts for you, 'even for the rebellious also.' He has received the gift of pardon, the gift of righteousness, yes, all the gifts of the Spirit for you, that your heart may be made a delightful house for God to dwell in.

John Godin has a story concerning a great rebel that had made a strong party against a Roman emperor. The emperor makes proclamation, that whoever could bring the rebel dead or alive, he would be rewarded with a great sum of money. The rebel hearing of this, comes and presents himself before the emperor, and demands the sum of money. Now, says the emperor, if I would put him to death, the world would say I did it to save my money. And so he pardons the rebel, and gives him the money.

Ah! sinners! Shall a heathen do this, who had but a drop of mercy and compassion in him: and will not Christ do much more, who has all fullness of grace, mercy, and glory in himself? Surely his affections do yearn towards the worst of rebels. Ah! if you still but come in, you will find him ready to pardon, yes, one fully made up of pardoning mercy. Oh! the readiness and willingness of Jesus Christ to receive to favor the greatest rebels! The father of mercies did meet, embrace, and kiss that prodigal mouth, which came from feeding with swine and kissing of harlots (Col. 1:19; 2:3, 4).

Ephraim had committed idolatry, and was backslidden from God; he was guilty of lukewarmness and unbelief, etc., yet says God, 'Ephraim is my dear son, he is a pleasant child, my affections are troubled for him, I will have mercy,' or rather as it is in the original, 'I will have mercy, mercy upon him, says the Lord.' (Hosea, 4:17; 5:3; 6:8, 11; 12:12, 14; 13:12. Vide Jer. 31:20)

Well! says God, though Ephraim is guilty of crimson sins, yet he is a son, a dear son, a precious son, a pleasant child; though he is black with filth, and red with guilt, yet my affections are troubled for him; I will have mercy, mercy upon him. Ah sinners, if these affections of mercy do not melt, win, and draw you—justice will be a swift witness against you, and make you lie down in eternal misery for kicking against the affections of mercy.

Christ hangs out still, as once that warlike Scythian did, a white flag of grace and mercy to returning sinners who humble themselves at his feet for favor. But if sinners continue to rebel, Christ will put forth his red flag, his bloody flag, and they shall die for ever by a hand of justice. Sinners! there is no way to avoid perishing by Christ's iron rod—but by kissing his golden scepter!

Remedy (4). The fourth remedy against this device of Satan is, to consider, That Jesus Christ has never refused the worst of sinners who are willing to receive him, to believe in him, to rest upon him for happiness and blessedness. Ah! sinners, why should you be more cruel and unmerciful to your own souls than Christ is? Christ has not excluded you from mercy, why should you exclude your own souls from mercy? Oh that you would dwell often upon that choice Scripture (John 6:37): 'Everyone the Father gives Me will come to Me, and the one who comes to Me I will never cast out.' Or as the original has it, 'I will not, no never cast out.'

Well! says Christ, if any man will come, or is coming to me, let him be more sinful or less; more unworthy or less; let him be ever so guilty, ever so filthy, ever so rebellious, ever so leprous—yet if he will but come, I will not, no never cast him off. So much is held forth in 1 Cor. 6:9-11, 'Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were! But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.'

Ah! sinners, do not think that he who has received such notorious sinners to mercy, will reject you. 'He is the same yesterday, and today, and forever' (Heb. 13:8). Christ was born in an inn, to show that he receives all comers; his garments were divided into four parts, to show that out of whatever part of the world we come, we shall be received. If we be naked, Christ has robes to clothe us; if we be harborless, Christ has room to lodge us. That is a choice scripture (Acts 10:34, 35) 'Then Peter opened his mouth and said—I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.'

The three tongues that were written upon the cross, Greek, Latin, and Hebrew (John 19:19, 20), to witness Christ to be the king of the Jews, do each of them in their several idioms avouch this singular axiom, that Christ is an all-sufficient Savior; and 'a threefold cord is not easily broken.' The apostle puts this out of doubt: Heb. 7:25: 'therefore he is able also to save to the uttermost, all who come unto God by him, seeing he ever lives to make intercession for them.' Now, he were not an all-sufficient Savior, if he were not able to save the worst, as well as the least of sinners. Ah! sinners, tell Jesus Christ that he has not excluded you from mercy, and therefore you are resolved that you will sit, wait, weep, and knock at the door of mercy, until he shall say, 'Friends, be of good cheer, your sins are forgiven, your persons are justified, and your souls shall be saved.'

Remedy (5). The fifth remedy against this device of Satan is, to consider, That the greater sinner you are, the dearer you will be to Christ, when he shall behold you as the travail of his soul (Is. 53:11): 'He shall see of the travail of his soul, and be satisfied.' The dearer we pay for anything, the dearer that thing is to us. Christ has paid most, and prayed most, and sighed most, and wept most, and bled most for the greatest sinners; and therefore they are dearer to Christ than others that are less sinful. Rachel was dearer to Jacob than Leah, because she cost him more; he obeyed, endured, and suffered more by day and night for her than for Leah. Ah! sinners, the greatness of your sins does but set off the freeness and riches of Christ's grace, and the immensity of his love! This makes heaven and earth to ring of his praise, that he loves those who are most unlovely, that he shows most favor to those who have sinned most highly against him, as might be showed by several instances in Scripture, as Paul, Mary Magdalene, and others. Who sinned more against Christ than these? And who had sweeter and choicer manifestations of divine love and favor than these?

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the longer you keep off from Christ, the greater and stronger your sins will grow. All divine power and strength against sin flows from the soul's union and communion with Christ (Rom. 8:10; 1 John 1:6, 7). While you keep off from Christ, you keep off from that strength and power which is alone able to make you trample down strength, lead captivity captive, and slay the Goliaths that bid defiance to Christ. It is only faith in Christ that makes a man triumph over sin, Satan, hell, and the world (1 John 5:4). It is only faith in Christ that binds the strong man's hand and foot, that stops the issue of blood, that makes a man strong in resisting, and happy in conquering (Matt. 5:15-35). Sin always dies most where faith lives most. The most believing soul is the most mortified soul.

Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin—but by believing in the Savior. It is not resolving, it is not complaining, it is not mourning—but believing, which will make you divinely victorious over that body of sin that to this day is too strong for you, and that will certainly be your ruin, if it be not ruined by a hand of faith.

Remedy (7). The seventh remedy against this device of Satan is, wisely to consider, That as there is nothing in Christ to discourage the greatest sinners from believing in him, so there is everything in Christ that may encourage the greatest sinners to believe on him, to rest and lean upon him for all happiness and blessedness(Cant. 1:3). If you look upon his nature, his disposition, his names, his titles, his offices as king, priest, and prophet—you will find nothing to discourage the greatest sinners from believing in him—but many things to encourage the greatest sinners to receive him, to believe in him. (Col. 1:19; 2:3; Cant. 5:10.)

Christ is the greatest good, the choicest good, the chief good, the most suitable good, the most necessary good. He is a pure good, a real good, a total good, an eternal good, and a soul-satisfying good (Rev. 3:17, 18). Sinners, are you poor? Christ has gold to enrich you. Are you naked? Christ has royal robes, he has white clothing to clothe you. Are you blind? Christ has eye-salve to enlighten you. Are you hungry? Christ will be manna to feed you. Are you thirsty? He will be a well of living water to refresh you. Are you wounded? He has a balm under his wings to heal you. Are you sick? He is a physician to cure you. Are you prisoners? He has laid down a ransom for you. Ah, sinners! tell me, tell me, is there anything in Christ to keep you off from believing? No! Is there not everything in Christ that may encourage you to believe in him? Yes! Oh, then, believe in him, and then, Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool' (Is. 1:18). No, then, your iniquities shall be forgotten as well as forgiven, they shall be remembered no more. God will cast them behind his back, he will throw them into the bottom of the sea! (Is. 43:25; 38:17; Micah 7:19).

Remedy (8). The eighth remedy against this device of Satan Is, seriously to consider, The absolute necessity of believing in Christ. Heaven is too holy to hold unbelievers; their lodging is prepared in hell (Rev. 21:8): 'But the fearful and unbelieving etc. shall have their part in the lake which burns with fire and brimstone, which is the second death.' 'If you believe not that I am he,' says Christ, 'you shall die in your sins' (John 8:24). And he who dies in his sins must go to judgment and to hell in his sins. Every unbeliever is a condemned man: 'He who believes not,' says John, 'is condemned already, because he has not believed in the name of the only begotten Son of God. And he who believes not the Son, shall not see life—but the wrath of God abides on him' (John 3:18, 36). Ah, sinners! the law, the gospel, and your own consciences, have passed the sentence of condemnation upon you, and there is no way to reverse the sentence but by believing in Christ. And therefore my counsel is this—Stir up yourselves to lay hold on the Lord Jesus, and look up to him, and wait on him, from whom every good and perfect gift comes, and give him no rest until he has given you that jewel 'faith'—which is more worth than heaven and earth, and which will make you happy in life, joyful in death, and glorious in the day of Christ (Is. 64:7; James 1:17; Is. 62:7).

And thus much for the remedies against this first device of Satan, whereby he keeps off thousands from believing in Christ.

DEVICE 2. By suggesting to sinners their unworthiness.

Ah! says Satan, as you are worthy of the greatest misery, so you are unworthy of the least crumb of mercy. What! do you think, says Satan, that ever Christ will own, receive, or embrace such an unworthy wretch as you are? No! No! if there were any worthiness in you, then, indeed, Christ might be willing to be entertained by you. You are unworthy to entertain Christ into your house, how much more unworthy are you to entertain Christ into your heart.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That God has nowhere in the Scripture required any worthiness in the creature before believing in Christ. If you make a diligent search through all the Scripture, you shall not find, from the first line in Genesis to the last line in the Revelation, one word that speaks out God's requiring any worthiness in the creature before the soul's believing In Christ, before the soul's leaning and resting upon Christ for happiness and blessedness; and why, then, should that be a bar and hindrance to your faith, which God does nowhere require of you before you come to Christ, that you may have life? (Matt. 19:8; John 5:29). Ah, sinners! remember Satan objects your unworthiness against you only out of a design to keep Christ and your souls asunder forever; and therefore, in the face of all your unworthiness, rest upon Christ, come to Christ, believe in Christ, and you are happy forever (John 6:40, 47).

Remedy (2). The second remedy against this device of Satan is, wisely to consider, That none ever received Christ, embraced Christ, and obtained mercy and pardon from Christ—but unworthy souls. Pray, what worthiness was in Matthew, Zacchaeus, Mary Magdalene, Manasseh, Paul, and Lydia, before their coming to Christ, before their faith in Christ? Surely none! Ah, sinners! you should reason thus: Christ has bestowed the choicest mercies, the greatest favors, the highest dignities, the sweetest privileges, upon unworthy sinners, and therefore, O our souls, do not faint, do not despair—but patiently and quietly wait for the salvation of the Lord. Who can tell but that free grace and mercy may shine forth upon us, though we are unworthy, and give us a portion among those blessed ones who are now triumphing in heaven.

Remedy (3). The third remedy against this device of Satan is, That if the soul will keep off from Christ until it is worthy—it will never close with Christ, it will never embrace Christ. It will never be one with Christ, it must lie down in everlasting sorrow (Is. 50:11). God has laid up all worthiness in Christ, that the creature may know where to find it, and receive it. There is no way on earth to make unworthy souls worthy—but by believing in Christ (James 2:23). Believing in Christ—of slaves, it will make you worthy sons; of enemies, it will make you worthy friends. God will count none worthy, nor call none worthy, nor carry it towards none as worthy—but believers, who are made worthy by the worthiness of

Christ's person, righteousness, satisfaction, and intercession (Rev. 3:4).

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That if you make a diligent search into your own hearts, you shall find that it is the pride and folly of your own hearts which puts you upon bringing of a worthiness to Christ. Oh! you would gladly bring something to Christ that might render you acceptable to him; you are reluctant to come empty-handed. The Lord cries out, 'Come, everyone who is thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! Why do you spend money on what is not food, and your wages on what does not satisfy? Listen carefully to Me, and eat what is good, and you will enjoy the choicest of foods!' (Is. 55:1, 2). Here the Lord calls upon moneyless souls, upon penniless souls, upon unworthy souls—to come and partake of his precious favors freely. But sinners are proud and foolish, and because they have no money, no worthiness to bring, they will not come, though he sweetly invites them. Ah, sinners! what is more just than that you should perish forever—who prefer husks among swine, before the milk and wine, the sweet and precious things of the gospel, which are freely and sweetly offered to you. Well, sinners! remember this, it is not so much the sense of your unworthiness, as your pride, that keeps you off from a blessed closing with the Lord Jesus.

DEVICE 3. By suggesting to sinners the lack of such and such preparations and qualifications.

Says Satan, You are not prepared to entertain Christ; you are not thus and thus humbled and justified; you are not heart-sick of sin; you have not been under horrors and terrors as such and such; you must stay until you are prepared and qualified to receive the Lord Jesus.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That such as have not been so and so prepared and qualified as Satan suggests, have received Christ, believed in Christ, and been saved by Christ. Matthew was called, sitting at the tax collector's booth, and there was such power went along with Christ's call, that made him to follow Christ (Matt. 9:9). We read not of any horrors or terrors that he was under before his being called by Christ. Reader! what preparations and qualifications were found in Zacchaeus, Paul, the jailor, and Lydia, before their conversion? (Luke 19:9, Acts 16:14, seq.). God brings in some by the sweet and still voice of the gospel, and usually such that are thus brought into Christ are the sweetest, humblest, choicest, and most fruitful Christians.

God is a free agent to work by law or gospel, by smiles or frowns, by presenting hell or heaven to sinners' souls. God thunders from mount Sinai upon some souls, and conquers them by thundering. God speaks to others in a still voice, and by that conquers them. You who are brought to Christ by the law, do not you judge and condemn those who are brought to Christ by the gospel; and you who are brought to Christ by the gospel, do not you despise those who are brought to Christ by the law. Some are brought to Christ by fire, storms, and tempests; others by more easy and gentle gales of the Spirit. The Spirit is free in the works of conversion, and, as the wind, it blows when, where, and how it pleases (John 3:8). Thrice happy are those souls that are brought to Christ, whether it be in a winter's night or in a summer's day.

Remedy (2). The second remedy against this device of Satan is, solemnly To dwell upon these following scriptures, which clearly evidence that poor sinners who are not such and such prepared and qualified to meet with Christ, to receive and embrace the Lord Jesus Christ; may, notwithstanding that, believe in Christ; and rest and lean upon him for happiness and blessedness, according to the gospel. Read Prov. 1:20-33, and chap 8:1-11, and chap. 9:1-6; Ezek. 16:1-14; John 3:14-18, 36; Rev. 3:15-20. Here the Lord Jesus Christ stands knocking at the Laodiceans' door; he would gladly have them to sup with him, and that he might sup with them; that is, that they might have intimate communion and fellowship one with another.

Now, tell me, what preparations or qualifications had these Laodiceans to entertain Christ? Surely none; for they were lukewarm, they were 'neither hot nor cold,' they were 'wretched, and miserable, and poor, and blind, and naked'; and yet Christ, to show his free grace and his condescending love, invites the very worst of sinners to open to him, though they were not such and such prepared or qualified to entertain him.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the Lord does not in all the Scripture, require such and such preparations and qualifications before men come to Christ, before they believe in Christ, or entertain, or embrace the Lord Jesus. Believing in Christ is the great thing that God presses upon sinners throughout the Scripture, as all know that know anything of Scripture.

Obj. But does not Christ say, 'Come unto me all who labor and are heavy laden, and I will give you rest'? (Matt. 11:28). To this I shall give these three answers:

(1.) That though the invitation be to such that 'labor and are heavy laden,' yet the promise of giving rest, it is made over to 'coming,' to 'believing.'

(2.) That all this scripture proves and shows is, that such as labor under sin as under a heavy burden, and that are laden with the guilt of sin and sense of God's displeasure, ought to come to Christ for rest; but it does not prove that only such must come to Christ, nor that all men must be thus burdened and laden with the sense of their sins and the wrath of God, before they come to Christ.

Poor sinners, when they are under the sense of sin and wrath of God, are prone to run from creature to creature, and from duty to duty, and from ordinance to ordinance, to find rest; and if they could find it in anything or creature, Christ would never hear of them; but here the Lord sweetly invites them; and to encourage them, he engages himself to give them rest: 'Come,' says Christ, 'and I will give you rest.' I will not show you rest, nor barely tell you of rest—but 'I will give you rest.' I am faithfulness itself, and cannot lie, 'I will give you rest.' I that have the greatest power to give it, the greatest will to give it, the greatest right to give it, 'Come, heavy laden sinners, and I will give you rest.' Rest is the most desirable good, the most suitable good, and to you the greatest good. 'Come,' says Christ, that is, 'believe in me, and I will give you rest'; I will give you peace with God, and peace with conscience; I will turn your storm into an everlasting calm; I will give you such rest, which the world can neither give to you nor take from you.

(3.) No one scripture speaks out the whole mind of God; therefore do but compare this one scripture with those several scriptures that are laid down in the second remedy last mentioned, and it will clearly appear, that though men are thus and thus burdened and laden with their sins and filled with horror and terror, if they may come to Christ, they may receive and embrace the Lord Jesus Christ.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That all that trouble for sin, all that sorrow, shame, and mourning which is acceptable to God, and delightful to God, and prevalent with God, flows from faith in Christ, as the stream does from the fountain, as the branch does from the root, as the effect does from the cause. Zech. 12:10, 'They shall look on him whom they have pierced, and they shall mourn for him.' All gospel mourning flows from believing; they shall first look, and then mourn. All who know anything about the gospel, know this, that 'whatever is not of faith is sin' (Rom. 14:33). Until men have faith in Christ, their best services are but splendid sins!

DEVICE 4. By suggesting to a sinner Christ's unwillingness to save.

It is true, says Satan. Christ is able to save you—but is he willing? Surely, though he is able, yet he is not willing to save such a wretch as you are, who has trampled his blood under your feet, and who has been in open rebellion against him all your days.

Remedy (1). First, The great journey that he has taken, from heaven to earth, on purpose to save sinners, strongly demonstrates his willingness to save them. Matt. 9:13: 'I came not to call the righteous—but sinners to repentance.' 1 Tim. 1:15: 'This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.'

Secondly, His divesting himself of his glory in order to sinners' salvation, speaks out his willingness to save them. He leaves his Father's bosom, he puts off his glorious robes, and lays aside his glorious crown, and bids adieu to his glistering courtiers the angels; and all this he does, that he may accomplish sinners' salvation. From the cradle to the cross, his whole life was a life of sufferings.

Thirdly, That sea of sin, that sea of wrath, that sea of trouble, that sea of blood that Jesus Christ waded through, that sinners might be pardoned, justified, reconciled, and saved, strongly evidences his willingness to save sinners (2 Cor. 5:19, 20).

Fourthly, His sending his ambassadors, early and late, to woo and entreat sinners to be reconciled to him, does with open mouth show his readiness and willingness to save sinners.

Fifthly, His complaints against such as refuse him, and who turn their backs upon him, and who will not be saved by him, strongly declares his willingness to save them (John 1:11): 'He came to his own, and his own received him not.' So in John 5:40, 'But you will not come to me, that you may have life.'

Sixthly, The joy and delight that he takes at the conversion of sinners demonstrates his willingness that they should be saved (Luke 15:7): 'I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.' God the Father rejoices at the return of his prodigal son; Christ rejoices to see the travail of his soul; the Spirit rejoices that he has another temple to dwell in; and the angels rejoice that they have another brother to delight in (Is. 53:11).

DEVICE 5. By working a sinner to mind more the secret decrees and counsels of God, than his own duty.

What need you to busy yourself about receiving, embracing, and entertaining of Christ? says Satan; if you are elected, you shall be saved; if not, all that you can do will do you no good. No, he will work the soul not only to doubt of its election—but to conclude that he is not elected, and therefore, let him do what he can, he shall never be saved.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That not all the angels in heaven, nor all the men an earth, nor all the devils in hell, cannot tell to the contrary—but that you may be an elect person, a chosen vessel. You may be confident of this, that God never made Satan one of his privy council, God never acquainted him with the names of such that he has set his love upon to eternity.

Remedy (2). The second remedy against this device of Satan is, To meddle with that which you have to do. 'Secret things belong to the Lord—but revealed things belong to you' (Deut. 29:29). Your work, sinner, is, to be peremptory in believing, and in returning to the Lord; your work is to cast yourself upon Christ, lie at his feet, to wait on him in his ways; and to give him no rest until he shall say, Sinner, I am your portion, I am your salvation—and nothing shall separate between you and me.

SEVEN CHARACTERISTICS OF FALSE TEACHERS

Satan labors might and main, by false teachers, which are his emissaries, to deceive, delude, and forever undo the precious souls of men (Jer. 23:13) 'I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.' Micah 3:5: 'The prophets make my people to err.' They seduce them, and carry them out of the right way into by-paths and blind thickets of error, blasphemy, and wickedness, where they are lost forever. 'Beware of false prophets, for they come to you in sheep's clothing—but inwardly they are ravening wolves' (Matt. 7:15). These lick and suck the blood of souls (Phil. 3:2), 'Beware of dogs, beware of evil workers.' These kiss and kill; these cry, Peace, peace, until souls fall into everlasting flames! (Prov. 7). (Acts. 20:28-30; 2 Cor. 11:13-15; Eph. 4:14; 2 Tim. 3:4-6; Titus 1:11, 22; 2 Peter 2:18,19.)

Now the best way to deliver poor souls from being deluded and destroyed by these messengers of Satan is, to discover them in their colors, that so, being known, poor souls may shun them, and fly from them as from hell itself.

Now you may know them by these characters following:

[1.]False teachers are men-pleasers.

Such are not true teachers; Gal. 1:10, 1 Thess. 2:1-4. They preach more to please the ear than to profit the heart (Is. 30:10): 'Who say to the seers, See not; and to the prophets, Prophesy not unto us right things: speak to us smooth things; prophesy deceits.' Jer. 5:30, 31: "A horrible and shocking thing has happened in the land: The prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end?" Jeremiah 5:30-31. False teachers handle holy things rather with wit and trifling, rather than with fear and reverence. False teachers are soul-murderers. They are like evil surgeons, that skin over the wound—but never heal it. Flattery undid Ahab and Herod, Nero and Alexander. False teachers are hell's greatest enrichers. Not bitter—but flattering words do all the mischief, said Valerian, the Roman emperor. Such smooth teachers are sweet soul-poisoners. "This is my warning to my people," says the Lord Almighty. 'Do not listen to these prophets when they prophesy to you, filling you with futile hopes. They are making up everything they say. They do not speak for the Lord! They keep saying to these rebels who despise my word, 'Don't worry! The Lord says you will have peace!' And to those who stubbornly follow their own evil desires, they say, 'No harm will come your way!'" (Jer. 23:16, 17).

[2.] False teachers are notable in casting dirt, scorn, and reproach upon the persons, names, and credits of Christ's most faithful ambassadors.

Thus Korah, Dathan, and Abiram charged Moses and Aaron that they took too much upon them, seeing all the congregation was holy (Num. 16:3). You take too much state, too much power, too much honor, too much holiness upon you; for what are you more than others, that you take so much upon you? And so Ahab's false prophets fell foul on good Micaiah, paying of him with blows for lack of better reasons (1 Kings 22:10-26). Yes, Paul, that great apostle of the Gentiles, had his ministry undermined and his reputation blasted by false teachers: 'For his letters,' say they, 'are weighty and powerful—but his bodily presence is weak and his speech contemptible' (2 Cor. 10:10). They rather condemn him than admire him; they look upon him as a dunce rather than a doctor. And the same hard measure had our Lord Jesus from the scribes and Pharisees, who labored as for life to build their own credit upon the ruins of his reputation. And never did the devil drive a more full trade this way than he does in these days (Matt. 27:63). Oh! the dirt, the filth, the scorn that is thrown upon those of whom the world is not worthy! I suppose false teachers mind not that saying of Augustine: 'He who willingly takes from my good name, unwillingly adds to my reward.' The proverb is, 'A man's eye and his good name can bear no jests.'

[3.] False teachers are venters of the devices and visions of their own heads and hearts.

Jer. 14:14: "Then the Lord said unto me—These prophets are telling lies in my name. I did not send them or tell them to speak. I did not give them any messages. They prophesy of visions and revelations they have never seen or heard. They speak foolishness made up in their own lying hearts." "This is my warning to my people," says the Lord Almighty. "Do not listen to these prophets when they prophesy to you, filling you with futile hopes. They are making up everything they say. They do not speak for the Lord!" Jeremiah 23:16.

Are there not multitudes in this nation whose visions are but golden delusions, lying vanities, brain-sick fantasies? These are Satan's great benefactors, and such as divine justice will hang up in hell as the greatest malefactors, if the physician of souls does not prevent it.

Matt. 24:4, 5; 11:14; Titus 1:10; Rom. 16:18

[4.] False teachers easily pass over the great and weighty things both of law and gospel, and stand most upon those things that are of the least importance and concern to the souls of men.

1 Tim. 1:5-7: 'Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith sincere; from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, and understand neither what they say nor whereof they affirm.' Matt. 23:23: 'Woe unto you, scribes and Pharisees, hypocrites; for you pay tithe of mint, and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought you to have done, and not to leave the other undone.' False teachers are nice in the lesser things of the law, and as negligent in the greater. 1 Tim. 6:3-5: 'If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing—but doting about questions and strife of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw yourself.' If such teachers are not hypocrites in grain, I know nothing (Rom. 2:22). The earth groans to bear them, and hell is fitted for them (Matt. 24:32).

Luther complained of such in his time as would strain at a gnat, and swallow a camel. This age is full of such teachers, such monsters! The high priest's spirit (Matt. 23:24) lives and thrives in these days.

[5.] False teachers cover and color their dangerous principles and soul-deceptions with very fair speeches and plausible pretenses, with high notions and golden expressions.

Many in these days are bewitched and deceived by the magnificent words, lofty strains, and stately terms of deceivers. As strumpets paint their faces, and deck and perfume their beds, the better to allure and deceive simple souls; so false teachers will put a great deal of paint and garnish upon their most dangerous principles and blasphemies, that they may the better deceive and delude poor ignorant souls. They know sugared-poison goes down sweetly; they wrap up their pernicious, soul-killing pills in gold! (Gal. 6:12; 2 Cor. 11:13-15; Rom. 16:17, 18; Matt. 16:6,11,12; 7:15.)

In the days of Hadrian the emperor, there was one Ben-Cosbi gathered a multitude of Jews together, and called himself Ben-cocuba, the son of a star, applying that promise to himself (Num. 24:17)—but he proved Bar-chosaba, the son of a lie. And so will all false teachers, for all their flourishes prove at the last the sons of lies.

[6.] False teachers strive more to win over men to their opinions, than to better them in their lives.

Matt. 23:15: 'Woe unto you, scribes and Pharisees, hypocrites! for you compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves!' They busy themselves most about men's heads. Their work is not to better men's hearts, and mend their lives; and in this they are very much like their father the devil, who will spare no pains to gain proselytes.

For shame! says Epictetus to his Stoics; either live as Stoics, or leave off the name of Stoics. The application is easy.

[7.] False teachers make merchandise of their followers

"But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them--bringing swift destruction on themselves. Many will follow their shameful ways and will bring the way of truth into disrepute. In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping." 2 Peter 2:1-3. They eye your goods more than your good; and mind more the serving of themselves, than the saving of your souls. So they may have your substance, they care not though Satan has your souls (Rev. 18:11-13). That they may the better pick your purse, they will hold forth such principles as are very indulgent to the flesh. False teachers are the great worshipers of the golden calf. "From the least to the greatest, all are greedy for gain; prophets and priests alike, all practice deceit." (Jer. 6:13).

Crates threw his money into the sea, resolving to drown it, lest it should drown him. But false teachers care not who they drown—so they may have their money.

Now, by these characters you may know them, and so shun them, and deliver your souls out of their dangerous snares.

SIX PROPOSITIONS CONCERNING SATAN AND HIS DEVICES

And now, to prevent objections, I shall lay down some propositions or conclusions concerning Satan and his devices, and then give you the reasons of the point, and so come to make some use and application of the whole to ourselves.

Proposition (1). That though Satan has his devices to draw souls to sin, yet we must be careful that we do not lay all our temptations upon Satan, that we do not wrong the devil, and father that upon him that is to be fathered upon our own base hearts.

I think that oftentimes men charge that upon the devil that which is to be charged upon their own hearts. 'And the Lord said unto the woman, What is this that you have done? And the woman said, The serpent beguiled me, and I did eat' (Gen. 3:13). Sin and shifting of sin, came into the world together. This is no small baseness of our hearts, that they will blame that naughtiness upon Satan. Man has an evil root within him; that were there no devil to tempt him, nor no wicked men in the world to entice him, yet that root of bitterness, that cursed sinful nature which is in him, would draw him to sin, though he knows beforehand that 'the wages of sin is eternal death' (Rom. 6:23). 'For out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false witness, blasphemies' (Matt. 15:19). The whole frame of man is out of frame. The understanding is dark, the will cross, the memory slippery, the affections crooked, the conscience corrupted, the tongue poisoned, and the heart wholly evil, only evil, and continually evil. Should God chain up Satan, and give him no liberty to tempt or entice people to vanity or folly, yet they could not but sin against him, by reason of that cursed nature that is in them, that will still be a-provoking them to those sins that will provoke and stir up the anger of God against them (Jude 15, 16).

Satan has only a persuading sleight, not an enforcing might. He may tempt us—but without ourselves he cannot conquer us; he may entice us—but without ourselves he cannot hurt us. Our hearts carry the greatest guilt in every sin. Satan can never undo a man without himself; but a man may easily undo himself without Satan. Satan can only present the golden cup—but he has no power to force us to drink the poison that is in the cup; he can only present to us the glory of the world, he cannot force us to fall down and worship him, to enjoy the world; he can only spread his snares, he has no power to force us to walk in the midst of his snares. Therefore do the devil so much right, as not to excuse yourselves, by your accusing him, and laying the load upon him, that you should lay upon your own hearts.

We are no sooner born, than buried in a bog of wickedness (Cicero).

The fire is our wood, though it be the devil's flame (Nazianzen).

Prop. (2). That Satan has a great hand and stroke in most sins. It was Satan who tempted our first parents to rebellion. It was Satan who provoked David to number the people. It was Satan who put Peter upon rebuking Christ; therefore says Christ, 'Get behind me, Satan'. It was Satan who put Cain upon murdering of righteous Abel, therefore it is that he is called 'a murderer from the beginning'. It was Satan who put treason into the heart of Judas against Christ, 'And supper being ended, the devil having put into the heart of Judas Iscariot, Simon's son, to betray him'. It was Satan who put Ananias upon lying; Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit?' (Gen. 3:1-5; 1 Chron. 21:1; Matt. 16:22, 23; John 8:44, 13:2; Acts 5:3)

As the hand of Joab was in the tale of the woman of Tekoah, so Satan's hand is usually in all the sins that men commit. Such is Satan's malice against God, and his envy against man, that he will have a hand one way or other in all the sins, though he knows that all the sins he provokes others to shall be charged upon him to his greater woe, and eternal torment.

Ambrose brings in the devil boasting against Christ and challenging Judas as his own: 'He is not yours, Lord Jesus, he is mine; his thoughts beat for me; he eats with you—but is fed by me: he takes bread from you—but money from me; he drinks wine with you, and sells your blood to me.' Such is his malice against Christ, and his wrath and rage against man, that he will take all advantages to draw men to that which may give him advantage to triumph over men's souls forever.

Prop. (3). That Satan must have a double permission before he can do anything against us.

He must have permission from God, and permission from ourselves, before he can do anything against our happiness. He must have his permission from God, as you may see in the example of Job (Job 1:11, 12; 2:3-5). Though the devil had malice enough to destroy him, yet he had not so much as power to touch him, until God gave him permission.

They could not so much as enter into the swine without permission from Christ (Luke 8:32). Satan would gladly have combated with Peter—but this he could not do without leave. 'Satan has desired to have you, to winnow you' (Luke 22:31). So Satan could never have overthrown Ahab and Saul—but by permission from God (1 Kings 22). Ah! what a cordial, what a comfort should this be to the saints—that their greatest, subtlest, and most vigilant enemy cannot hurt nor harm them, without permission from him who is their sweetest Savior, their dearest husband, and their choicest friend.

And as Satan must have permission from God, so he must have permission from us. When he tempts, we must assent; when he makes offers, we must hearken; when he commands, we must obey, or else all his labor and temptations will be frustrated, and the evil that he tempts us to shall be put down only to his account. That is a remarkable passage in Acts 5:3, 'Why has Satan filled your heart to lie to the Holy Spirit?' He does not expostulate the matter with Satan; he does not say, Satan, 'Why have you filled Ananias's heart to make him lie to the Holy Spirit?' but he expostulates the case with Ananias; Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit?' Why have you given him an advantage to fill your heart with infidelity, hypocrisy, and obstinate audacity, to lie to the Holy Spirit? As if he had said, Satan could never have done this in you, which will now forever undo you, unless you had given him permission. If, when a temptation comes, a man cries out, and says, "Ah, Lord! here is a temptation that would force me, that would deflower my soul, and I have no strength to withstand it! Oh! help! help! for your honor's sake, for your Son's sake, for your promise's sake!" it is a sign that Satan has not gained your consent—but committed a rape upon your souls, which he shall dearly pay for.

Prop. (4). That no weapons but spiritual weapons will be useful and serviceable to the soul in fighting and combating with the devil.

This the apostle shows: 'Therefore take unto you,' says he, 'the whole armor of God, that you may be able to stand in the evil day, and having done all, to stand' (Eph. 6:13). So the same apostle tells you, 'That the weapons of your warfare are not carnal—but mighty through God, to the casting down of strongholds' (2 Cor. 10:4). You have not to do with a weak—but with a mighty enemy, and therefore you had need to look to it, that your weapons are mighty—which they cannot be, unless they are spiritual. Carnal weapons have no power in them towards the making of a conquest upon Satan. It was not David's sling nor stone that gave him the honor and advantage of setting his feet upon Goliath—but his faith in the name of the Lord Almighty. 'You come to me with a sword, with a spear, and with a shield—but I have come to you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied' (1 Sam. 17:45).

He who fights against Satan, in the strength of his own resolutions, constitution or education, will certainly fly and fall before him. Satan will be too hard for such a soul, and lead him captive at his pleasure. The only way to stand, conquer, and triumph, is still to plead, 'It is written,' as Christ did (Matt. 4:10). There is no sword but the two-edged sword of the Spirit, that will be found to be metal of proof when a soul comes to engage against Satan; therefore, when you are tempted to impurity, plead, 'It is written, be holy, as I am holy' (1 Peter 1:16); and, 'Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord' (2 Cor. 7:1). If he tempts you to distrust God's providence and fatherly care of you, plead, It is written, 'Those who fear the Lord shall lack no good thing.' (Psalm 34:9).

We read of many that, out of fortitude, could subdue nature—but were at a loss when they came to deal with a corruption or a temptation. Heraclitus's motto was, 'A Deo victoria!' It is God that gives victory; and that should be every Christian's motto.

It is written, 'The Lord will give grace and glory, and no good thing will he withhold from those who live purely' (Psalm 84:11).

If he tempts you to fear that you shall faint, and fall, and never be able to run to the end of the race that is set before you, plead, It is written, 'The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger' (Job. 17:9).

It is written, 'I will make an everlasting covenant with them, that I will not turn away from them, to do them good—but I will put my fear in their hearts, that they may not depart from me' (Jer. 32:40).

It is written, 'Those who wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint' (Is. 40:31).

If Satan tempts you to think that because your sun for the present is set in a cloud, that therefore it will rise no more, and that the face of God will shine upon you no more; that your best days are now at an end, and that you must spend all your time in sorrow and sighing; plead, It is written, 'He will turn again, he will have compassion upon us, and cast all our sins into the depth of the sea' (Micah 7:19).

It is written, 'For a small moment have I forsaken you—but with great mercies will I gather you. In a little wrath I hid my face from you for a moment—but with everlasting kindness will I have mercy on you, says the Lord, your Redeemer' (Is. 54:8, 10).

It is written, 'The mountains shall depart, and the hills be removed—but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says the Lord who has mercy on you.'

It is written, 'Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, they may forget, yet will not I forget you. Behold, I have engraved you upon the palms of my hands, your walls are continually before me' (Is. 49:15, 16).

If ever you would be too hard for Satan, and after all his assaults, have your bow abide in strength, then take to yourself the Word of God, which is 'the two-edged sword of the Spirit, and the shield of faith, whereby you shall be able to quench all the fiery darts of the devil' (Eph. 6:17). It is not spitting at Satan's name, nor crossing yourselves, nor leaning to your own resolutions, that will get you the victory.

Luther reports of Staupitius, a German minister, that he acknowledged himself, that before he came to understand aright the free and powerful grace of God, he vowed and resolved a hundred times against some particular sin, and never could get power over it. At last he saw the reason to be his trusting to his own resolution. Therefore be skillful in the word of righteousness, and in the actings of faith upon Christ and his victory, and that crown of glory which is set before you, and Satan will certainly fly from you (James 4:7).

Prop. (5). That we may read much of Satan's nature and disposition by the diverse names and epithets that are given him in the Scripture.

Sometimes he is called Behemoth, whereby the greatness and brutishness of the devil is figured (Job 40:15). Those evil spirits are sometimes called accusers, for their calumnies and slanders; and evil ones, for their malice. Satan is Adversarius, an adversary, that troubles and molests (1 Pet. 5:8). Abaddon is a destroyer (Rev. 9:11). They are tempters, for their suggestion; lions, for their devouring; dragons, for their cruelty; and serpents, for their subtlety. As his names are, so is he; as face answers to face, so do Satan's names answer to his nature. He has the worst names and the worst nature of all created creatures.

Prop. (6). That God will shortly tread down Satan under the saints' feet.

Christ, our champion, has already won the field, and will shortly set our feet upon the necks of our spiritual enemies. Satan is a foiled adversary. Christ has led him captive, and triumphed over him upon the cross. Christ has already overcome him, and put weapons into your hands, that you may overcome him also, and set your feet upon his neck. Though Satan be a roaring lion, yet Christ, who is the lion of the tribe of Judah, will make Satan fly and fall before you. Let Satan do his worst, yet you shall have the honor and the happiness to triumph over him. Cheer up, you precious sons of Zion, for the certainty and sweetness of victory will abundantly recompense you for all the pains you have taken in making resistance against Satan's temptations. The broken horns of Satan shall be trumpets of our triumph and the coronets of our joy.

"The God of peace will soon crush Satan under your feet." Romans 16:20. The Greek word signifies to break or crash a thing to pieces. Being applied to the feet—it means that crushing which is by stamping upon a thing.

FIVE REASONS OF THE POINT

Now I shall come to the reasons of the point, and so draw to a close.

Reason (1). That their hearts may be kept in a humble, praying, watching frame.

Oh! has Satan so many devices to ensnare and undo the souls of men? How should this awaken dull, drowsy souls, and make them stand upon their watch! A Christian should be like the seraphim, beset all over with eyes and lights, that he may avoid Satan's snares, and stand fast in the hour of temptation.

The Lord has in the Scripture discovered the several snares, plots, and devices that the devil has to undo the souls of men, that so, being forewarned, they may be forearmed; that they may be always upon their watch-tower, and hold their weapons in their hands, as the Jews did in Nehemiah's time.

The philosopher had a ball of brass in his hand; if he chanced to sleep it fell into a basin and awaked him to his studies. You are wise and know how to apply it.

Reason (2). From that malice, envy, and enmity that is in Satan against the souls of men.

Satan is full of envy and enmity, and that makes him very studious to suit his snares and plots to the tempers, constitutions, fancies, and callings of men, that so he may make them as miserable as himself.

Malice cares not what it says or does, just so that it may kill or gall.

The Russians are so malicious, that they have a man hide some of his own goods in the house of him whom he hates, and then accuse him for the stealing of them. So does Satan, out of malice to the souls of men, hide his goods, his wares, as I may say, in the souls of men, and then go and accuse them before the Lord; and a thousand, thousand other ways Satan's malice, envy, and enmity puts him upon, eternally to undo the precious souls of men.

An envious heart and plotting head, are inseparable companions.

Reason (3). The third reason is drawn from that long experience that Satan has had.

He is a spirit of mighty abilities; and his abilities to lay snares before us are mightily increased by that long standing of his. He is a spirit of over five thousand years' standing. He has had time enough to study all those ways and methods which tend most to ensnare and undo the souls of men. And as he has time enough, so he has made it his whole study, his only study, his constant study, to find out snares, traps, and stratagems, to entangle and overthrow the souls of men. When he was but a young serpent, he did easily deceive and outwit our first parents. But now he is grown into that 'old serpent,' as John speaks (Rev. 12:9). He is as old as the world, and is grown very cunning by experience.

Reason (4). In judgment to the men of the world, that they may stumble and fall, and be ensnared forever.

Wicked men who withstand the offers of mercy, and despise the Spirit of grace; who will not open, though God knocks ever so hard by his Word and rod, by his Spirit and conscience—are given up by a hand of justice, to be hardened, deceived, and ensnared by Satan, to their everlasting ruin (1 Kings 22:23). And what can be more just than that they should be taken and charmed with Satan's wiles, who have frequently refused to be charmed by the Spirit of grace, though he has charmed ever so wisely, and ever so sweetly?

Reason (5). That the excellency and power of God's grace may be more illustrated and manifested, by making his people able to grapple with this mighty adversary, and that notwithstanding all the plots, devices, and stratagems of Satan, yet he will make them victorious here, and crown them with glory hereafter.

The greater and the subtler the enemies of the children of Israel were—the more did divine power, wisdom, and goodness, sparkle and shine; and that, notwithstanding all their power, plots, and stratagems, yet to Canaan God would bring them at last. When Paul had weighed this, he sits down and glories in his infirmities and distresses and Satan's buffetings—that the power of Christ might rest upon him (2 Cor. 12:7-9).

TEN SPECIAL HELPS AND RULES AGAINST SATAN'S DEVICES

If Satan has such a world of devices and stratagems to ensnare and undo the souls of men; then, instead of wondering that so few are saved, sit down and wonder that any are saved, that any escape the snares of this cunning fowler, who spreads his nets and casts forth his baits in all places, in all cases and companies.

But this is not the main thing that I intend to speak to; my main business shall be, to set before you some special rules and helps against all his devices.

The first help. If you would not be taken by any of Satan's devices, then walk by rule of the Word of God. (Prov. 12:24; Gal. 6:16) He who walks by rule, walks most safely; he who walks by rule, walks most honorably; he who walks by rule, walks most sweetly. When men throw off the Word, then God throws them off, and then Satan takes them by the hand, and leads them into snares at his pleasure. He who thinks himself too good to be ruled by the Word, will be found too bad to be owned by God; and if God does not, or will not own him—Satan will by his stratagems overthrow him. Those who keep to the rule, shall be kept in the hour of temptation. 'Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.' (Rev. 3:10)

The second help. As you would not be taken with any of Satan's devices, take heed of vexing and grieving of the Holy Spirit of God. The Divine Spirit is very tender; if you grieve him, he will certainly grieve and vex your precious souls (Lam. 1:16.) It is the Spirit who is best able to discover Satan's snares against us; it is only he who can point out all his plots, and discover all his methods, and enable men to escape those pits that Satan has dug for their precious souls. Ah! if you set that sweet and blessed Spirit a-mourning, who alone can secure you from Satan's depths—by whom will you be preserved? Man is a weak creature, and no way able to discover Satan's snares, nor to avoid them—unless the Spirit of the Lord gives skill and power. Therefore, whoever is grieved, be sure the Spirit is not grieved by your enormities, nor by your refusing the cordials and comforts that he sets before you, nor by slighting and despising his gracious actings in others, nor by calling sincerity hypocrisy, and faith fancy, nor by fathering those things upon the Spirit, that are the offspring and fruits of your own hearts. (Is. 63:10; Psalm 73:23; 1 Thess. 5:19; Acts 2:13.)

The Spirit of the Lord is your counselor, your comforter, your upholder, your strengthener. It is the Spirit alone, who makes a man too great for Satan to conquer. 'Greater is he who is in you, than he who is in the world' (1 John 4:4).

The third help. If you would not be taken with any of Satan's devices, then labor for more heavenly wisdom. Ah, souls! you are much in the dark, you have but a little wisdom compared to what others have, and compared to that you might have had. There are many educated souls—but there are but a few wise souls. There is oftentimes a great deal of knowledge, where there is but a little wisdom to improve that knowledge. It is not the most knowing Christian—but the most wise Christian, who sees, avoids, and escapes Satan's snares. 'The way of life leads upward for the wise,' says Solomon, 'that he may depart from hell beneath' (Prov. 15:24). Heavenly wisdom makes a man delight to fly high; and the higher any man flies, the more he is out of the reach of Satan's snares.

Ah, souls! you had need of a great deal of heavenly wisdom, to see where and how Satan lays his baits and snares; and wisdom to find out proper remedies against his devices, and wisdom to apply those remedies seasonably, inwardly, and effectually to your own hearts, that so you may avoid the snares which that evil one has laid for your precious souls.

If men could but see the fair face of wisdom with mortal eyes, they would be in love with her, says Plato.

The fourth help. If you would not be taken with any of Satan's devices, then make immediate resistance against Satan's first motions. It is safe to resist, it is dangerous to dispute. Eve disputes, and falls in paradise (Gen. 3); Job resists, and conquers upon the ash-heap. He who will play with Satan's bait, will quickly be taken with Satan's hook! The promise of conquest is given to resisting, not to disputing: 'Resist the devil, and he will flee from you' (James 4:7). Ah, souls! were you better at resisting than at disputing, your temptations would be fewer, and your strength to stand would be greater than now it is.

The fifth help. If you would not be taken with any of Satan's devices, then labor to be filled with the Spirit. The Spirit of the Lord is a Spirit of light and power; and what can a soul do without light and power against spiritual wickedness in high places? (Eph. 6:12). It is not enough that you have the Spirit—but you must be filled with the Spirit, or else Satan, that evil spirit, will be too hard for you, and his plots will prosper against you. That is a sweet word of the apostle, 'Be filled with the Spirit' (Eph. 5:18); that is, labor for abundance of the Spirit. He who thinks he has enough of the Holy Spirit, will quickly find himself vanquished by the evil spirit. Satan has his snares to take you in prosperity and adversity, in health and sickness, in strength and weakness, when you are alone and when you are in company, when you come on to spiritual duties and when you come off from spiritual duties, and if you are not filled with the Spirit, Satan will be too hard and too crafty for you, and will easily and frequently take you in his snares, and make a prey of you in spite of your souls. Therefore labor more to have your hearts filled with the Spirit than to have your heads filled with notions, your shops with wares, your chests with silver, or your bags with gold; so shall you escape the snares of this fowler, and triumph over all his plots.

Luther says, a holy gluttony is to lay on, to feed hard, and to fetch hearty draughts, until they be even drunk with the abundance of the Spirit. Oh that there were more such holy gluttony in the world!

The sixth help. If you would not be taken in any of Satan's snares, then keep humble. An humble heart will rather lie in the dust than rise by wickedness, and sooner part with all than the peace of a good conscience. Humility keeps the soul free from many darts of Satan's casting, and snares of his spreading; as the low shrubs are free from many violent gusts and blasts of wind, which shake and rend the taller trees. The devil has least power to fasten a temptation on him who is most humble. He who has a gracious measure of humility, is neither affected with Satan's offers nor terrified with his threatenings.

I have read of one who, seeing in a vision many snares of the devil spread upon the earth, he sat down, and mourned, and said in himself, Who shall pass through these? Whereupon he heard a voice answering, Humility shall.

God has said, that 'he will teach the humble,' and that 'he will dwell with the humble,' and that 'he will fill and satisfy the humble. And if the teachings of God, the indwellings of God, if the pourings in of God, will not keep the soul from falling into Satan's snares, I do not know what will. And therefore as you would be happy in resisting Satan, and blessed in triumphing over Satan and all his snares—keep humble! I say again, keep humble! (Psalm 25:9; Is. 57:15, James 4:6.)

The seventh help. If you would not be taken in any of Satan's snares, then keep a strong, close, and constant watch (1 Thess. 5:6). A sleepy soul is already an ensnared soul. That soul that will not watch against temptations, will certainly fall before the power of temptations. Satan works most strongly on the imagination, when the soul is drowsy. The soul's slothfulness is Satan's opportunity to fall upon the soul and to destroy the soul, as Joshua did the men of Ai. The best way to be safe and secure from all Satan's assaults is, with Nehemiah and the Jews, to watch and pray, and pray and watch. By this means they became too hard for their enemies, and the work of the Lord did prosper sweetly in their hands.

Remember how Christ chid his sluggish disciples. 'What! could you not watch with me one hour?' what, cannot you watch with me? how will you then die with me? if you cannot endure words, how will you endure wounds? Satan always keeps a crafty and malicious watch, 'seeking whom he may devour.' 1 Peter 5:8. Satan is very envious of our condition, that we should enjoy that paradise out of which he is cast, and out of which he shall be forever kept!

We must effectually mind these following scriptures, wherein this duty of watchfulness is so strictly enjoined: Matt 26:40; Mark 13:33, 34, 35, 37; 1 Cor. 16:13; Col. 4:2; 1 Peter 4:7; Rev. 2:3.

Shall Satan keep a crafty watch, and shall not Christians keep a holy spiritual watch? Our whole life is beset with temptations. Satan watches all opportunities to break our peace, to wound our consciences, to lessen our comforts, to impair our graces, to slur our evidences, and to dampen our assurances. Oh! what need then have we to be always upon our watch-tower, lest we be surprised by this subtle serpent. Watchfulness includes a waking, a rousing up of the soul. It is a continual, careful observing of our hearts and ways, in all the turnings of our lives—that we still keep close to God and his Word.

Hannibal never rested, whether he did conquer or was conquered. It is so with Satan. 'Learn, for shame of the devil,' said blessed Latimer, 'to watch, seeing the devil is so watchful.'

Watchfulness is nothing else but the soul running up and down, to and fro, busy everywhere. Watchfulness is the heart busied and employed with diligent observation of what comes from within us, and of what comes from without us and into us. Ah, souls! you are no longer safe and secure than when you are upon your watch. While Antipater kept the watch, Alexander was safe; and while we keep a strict watch, we are safe. A watchful soul is a soul upon the wing, a soul out of gun-shot, a soul upon a rock, a soul in a castle, a soul above the clouds, a soul held fast in God's everlasting arms!

I shall conclude this seventh head with this advice: Remember the dragon is subtle, and bites the elephant's ear, and then sucks his blood, because he knows that to be the only place which the elephant cannot reach with his trunk to defend; so our enemies are so subtle, that they will bite us, and strike us where they may most mischief us, and therefore it does very much concern us, to stand always upon our guard.

The eighth help. If you would not be taken with any of Satan's snares and devices, then keep up your communion with God. Your strength to stand and withstand Satan's fiery darts is from your communion with God. A soul high in communion with God may be tempted—but will not easily be conquered. Such a soul will fight it out to the death. Communion with God furnishes the soul with the greatest and the choicest arguments to withstand Satan's temptations. Communion is the result of union. Communion is a reciprocal exchange between Christ and a gracious soul. Communion is Jacob's ladder, where you have Christ sweetly coming down into the soul, and the soul, by divine influences, sweetly ascending up to Christ. Communion with Christ is very inflaming, elevating and strengthening. While Samson kept up his communion with God, no enemy could stand before him—he goes on conquering and to conquer. But when he was fallen in his communion with God, he quickly falls before the plots of his enemies. It will be so with your souls. So long as your communion with God is kept up, you will be too hard for 'spiritual wickedness in high places'; but if you fall from your communion with God, you will fall, as others, before the face of every temptation.

David, so long as he kept up his communion with God, he stands, and triumphs over all his enemies; but when he was fallen in his communion with God, then he falls before the enemies that were in his own bosom, and flies before those who pursued after his life. It will be so with your souls, if you do not keep up your communion with God. Job keeps up his communion with God, and conquers Satan upon the ash-heap; Adam loses his communion with God, and is conquered by Satan in paradise. Communion with God is a shield upon land, as well as an anchor at sea; it is a sword to defend you, as well as a staff to support you; therefore keep up your communion.

The ninth help. If you would not be taken in any of Satan's snares, then do not engage Satan in your own strength—but be every day drawing new virtue and strength from the Lord Jesus. Certainly that soul that engages against any old or new temptation without new strength, new influences from on high—will fall before the power of the temptation. You may see this in Peter; he rested upon some old received strength—'Though all men should deny you, yet I will not!' (Matt. 26:35)—and therefore he falls sadly before a new temptation. He curses and swears, and denies him thrice—who had thrice appeared gloriously to him. Ah, souls! when the snare is spread, look up to Jesus Christ, who is lifted up in the gospel, as the brazen serpent was in the wilderness, and say to him, "Dear Lord! here is a new snare laid to catch my soul, and grace formerly received, without fresh supplies from your blessed bosom, will not deliver me from this snare. Oh! give me new strength, new power, new influences, new measures of grace, that so I may escape the snares!"

Ah, souls! remember this, that your strength to stand and overcome must not be expected from graces received in the past—but from the fresh and renewed influences of heaven. You must lean more upon Christ than upon your duties; you must lean more upon Christ than upon your spiritual tastes and discoveries: you must lean more upon Christ than upon your graces, or else Satan will lead you into captivity.

"Apart from me you can do nothing."Separate from me, or apart from me, you can do nothing.

The tenth help. If you would not be taken in any of Satan's snares, then be much in prayer. Prayer is a shelter to the soul, a sacrifice to God and a scourge to the devil. David's heart was often more out of tune than his harp. He prays, and then, in spite of the devil, cries, 'Return unto your rest, O my soul.' Prayer is the gate of heaven, a key to let us into paradise. There is nothing that renders Satan's plots fruitless like prayer; therefore says Christ: 'Watch and pray that you enter not into temptation' (Matt. 26:41). You must watch and pray, and pray and watch, if you would not enter into temptation.'

When Sennacherib and Haman had laid plots and snares to have destroyed the Jews, they prayed, and their souls were delivered, and Sennacherib and Haman destroyed. David had many snares laid for him, and this puts him upon prayer. "But my eyes are fixed on you, O Sovereign Lord; in you I take refuge--do not give me over to death. Keep me from the snares they have laid for me, from the traps set by evildoers. Let the wicked fall into their own nets, while I pass by in safety." (Psalm 141:8-10).

"Keep me, O Lord, from the hands of the wicked; protect me from men of violence who plan to trip my feet. Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. O Lord, I say to you, 'You are my God.' Hear, O Lord, my cry for mercy." (Psalm 140:4-6). Saul and many others had laid snares for David, and this puts him upon prayer, and so the snares are broken and he is delivered.

Ah, souls! take words to yourselves, and tell God that Satan has spread his snares in all places and in all companies! Tell God that he digs deep, and that he has plot upon plot, and device upon device—and all to undo you! Tell God that you have neither skill nor power to escape his snares! Tell God that it is a work too high and too hard for any created creature to work your deliverance, unless he puts under his own everlasting arms! Tell God how his honor is engaged to stand by you, and to bring you off a victor, that you be not ruined by Satan's plots! Tell God how the wicked would triumph, if you should fall into Satan's snares! Tell God of the love of Christ, of the blood of Christ, and of the intercession of Christ for you, that a way may be found for your escape! Tell God that if he will make it his honor to save you from falling into Satan's snares, you will make it your glory to speak of his goodness and to live out his kindness. Christians must do as Daedalus, that when he could not escape by a way upon earth, went by a way of heaven—and that is, the way of prayer, which is the only way left to escape Satan's snares.

USE. The next use is a use of thankfulness to those who escape Satan's snares—that they have not been taken by him at his will. Ah! Christians, it stands upon you with that princely prophet David, to call upon your souls, and say, 'Bless the Lord, O our souls; and all that is within us, bless his holy name! Bless the Lord, O our souls, and do not forget all his benefits!' (Psalm 103:1, 2). God has not given us to be a prey to Satan, and to be ensnared by those snares that he has laid for our souls! The sense of this great favor did work up David's heart to praises: "Praise be to the Lord, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler's snare; the snare has been broken, and we have escaped. Our help is in the name of the Lord, the Maker of heaven and earth." (Psalm 124:6-8).

Ah! Christians, remember that the greatest part of the world, yes, the greatest part of professors, are taken in Satan's snares. Can you think seriously of this, and not blush to be unthankful? What are you better than others? and what have you deserved of God, or done for God more than others—that you should by the help of a divine hand escape the snares, when others are taken and held in the snares of the devil to their eternal overthrow?

Will you be thankful for the escaping the snares that men spread for your lives or estates, and will you not be much more thankful for escaping those snares that Satan has laid for your precious souls? "But as for me, I will always have hope; I will praise you more and more. My mouth will tell of your righteousness, of your salvation all day long, though I know not its measure. I will come and proclaim your mighty acts, O Sovereign Lord; I will proclaim your righteousness, yours alone. Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds." (Psalm 71:14-17).

Remember this, that deliverance from Satan's snares does carry with it the clearest and the greatest evidence, that the soul and heart of God to are towards us. Many a man by a common hand of providence escapes many a snare that another has laid for him—but yet escapes not the snares that Satan has laid for him. Saul, and Judas, and Demas, doubtless escaped many snares that men had laid for them—but none of them escaped the snares that the devil had laid for them. Many men are lifted up above the snares of men by a common hand of providence, that are left to fall into the snares of the devil by a hand of justice. Your deliverance from Satan's snares is a fruit of special love. Can you thus look upon it and not be thankful, O precious soul? I judge not.

USE. The last use of this point is, To encourage Christians to long to be at home with Jesus. Oh! long to be in the bosom of Christ! long to be in the land of Canaan! for this world, this wilderness, is full of snares; and all our employments are full of snares; and all our enjoyments are full of snares. In civil things, Satan has his snares to entrap us; and in all spiritual things, Satan has his snares to catch us. All places are full of snares, city and country, shop and closet, sea and land. Even our mercies are all surrounded with snares! There are snares about our tables and snares about our beds! Yes, Satan is so powerful and subtle that he will oftentimes make our greatest, nearest, and dearest mercies to become our greatest snares! Sometimes he will make the wife that lies in the bosom to be a snare to a man, as Samson's was, and as Job's was. Sometimes he will make the child to be a snare, as Absalom was and Eli's sons were. And sometimes he will make the servant to be a snare, as Joseph was to his mistress.

Ah! souls, Satan is so cunning and artful, that he can turn your bread into snares, and your clothes into snares, and your houses into snares, and your gardens into snares, and all your recreations into snares. And oh! how should the consideration of these things work all your souls to say with the church, 'Make haste, my beloved, and be like a roe, or a young deer upon the mountain of spices,' and to love, and look, and long for the coming of Christ (Cant. 8:14). Shall the espoused maid long for the marriage day? Shall the servant long for his freedom? Shall the captive long for his ransom? Shall the traveler for long his inn, and the mariner for his harbor? And shall not the people of the Lord long much more to be in the bosom of Christ? there being nothing below the bosom of Christ that is not surrounded with Satan's snares (Phil. 1:23, and 2 Cor. 5:2, 4).

Augustine wished that he might have seen three things: Rome flourishing, Paul preaching, and Christ conversing with men upon the earth. Bede comes after, and, correcting this last wish, says, Yes—but let me see the King in his beauty, Christ is his heavenly kingdom.

What Paul once spoke of bonds and afflictions, that they attended him in every place (Acts 20:23), that may all the saints say of Satan's snares—that they attend them in every place; which should cause them to cry out, "Let us go hence, let us go hence!" Ah! souls, until you are taken up into the bosom of Christ, your comforts will not be full, pure, and constant. Until then, Satan will still be thumping on you, and spreading snares to entangle you! Therefore you should always be crying out with the church, 'Come, Lord Jesus!' (Rev. 22:20).

Is not Christ the star of Jacob, that 'gives light to those who are in darkness'? Is not Christ that Prince of peace who brings the olive branch to souls that are perplexed? Is not the greatest worth and wealth in him? Are not the petty excellencies and perfections of all created creatures epitomized in him? Is not he the crown of crowns, the glory of glories, and the heaven of heavens? Oh then, be still a-longing after a full, clear, and constant enjoyment of Christ in heaven; for until then, Satan will still have plots and designs upon you. He acts by an untiring power, and will never let you rest until you are taken up to an everlasting rest in the bosom of Christ!

It is as easy to contain the sea in a nutshell—as to relate fully Christ's excellencies, or heaven's happiness!

"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13

Appendices

The Westminster Confession of Faith

Chapter 13. Of Sanctification.

1. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection,a by his Word and Spirit dwelling in them;b the dominion of the whole body of sin is destroyed,c and the several lusts thereof are more and more weakened and mortified,d and they more and more quickened and strengthened, in all saving graces,e to the practice of true holiness, without which no man shall see the Lord.f

a. Acts 20:32; Rom 6:5-6; 1 Cor 6:11; Phil 3:10. • b. John 17:17; Eph 5:26; 2 Thes 2:13. • c. Rom 6:6, 14. • d. Rom 8:13; Gal 5:24. • e. Eph 3:16-19; Col 1:11. • f. 2 Cor 7:1; Heb 12:14.

2. This sanctification is throughout in the whole man,a yet imperfect in this life; there abideth still some remnants of corruption in every part,b whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.c

a. 1 Thes 5:23. • b. Rom 7:18, 23; Phil 3:12; 1 John 1:10. • c. Gal 5:17; 1 Pet 2:11.

3. In which war, although the remaining corruption for a time may much prevail,a yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome;b and so the saints grow in grace,c perfecting holiness in the fear of God.d

a. Rom 7:23. • b. Rom 6:14; Eph 4:15-16; 1 John 5:4. • c. 2 Cor 3:18; 2 Pet 3:18. • d. 2 Cor 7:1.

Are We Basing Justification on Sanctification?

John Hendryx

There were some Rabbis in the early first century who were teaching that if all of them (the Pharisees) would just obey the whole law for a single day it would usher in the Messianic Age. As a result you had certain quarters of Judaism who were intent on keeping every aspect of the law. Wouldn't it be ironic if Saul (Paul), in his zeal, in the persecution of the early 1st century church, was attempting to bring about the Messianic Age? What irony there would be if, in doing so, he was fighting against the very thing (Jesus) he was trying to bring about?

We must also take heed lest we take our eyes off of Christ in an attempt to fulfill God's purpose in some performance-based way. Or to put it theologically, trying to base your justification on your sanctification, to which the book of Galatians says, "Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3) This solemn warning from Paul (who, since the Damascus road, now understood grace) that humans are in constant danger of exchanging God's grace in the gospel of Jesus Christ for merit-based Christianity. This is not only a problem with many 1st century Jews but is a human problem, something we are all prone to, for we really want to feel as if we are somehow contributing to the price of our redemption. We would never say it this way, but such feelings are innate, subtle and deadly. Thus the need to preach the gospel to ourselves, as Christians, every day, reminding ourselves that we are united to Christ, are to glory in Him and have no confidence in the flesh. All merit/performance/works based righteousness in inimical to the gospel of salvation. But thanks be to God, the gospel liberates us from all such moralism, that is, all attempts to attain our maintain our justification before God through self-effort.

The gospel is not only for unbelievers but reminds Christians daily of our need of Jesus Christ. When Jesus tells us to abide in Him, it is a call to forsake trust in self, even as a Christian. God must not only fill our minds and direct our behavior, but must fill our hearts as the continual object of our adoration. We must NEVER fall into the trap of believing that what God does for us depends first on what we do for God. If your purpose of reading the Bible, praying, giving etc. is not springing from a new heart out of love for what God has already accomplished for you once for all in Christ, but rather is slavishly given in the hope of getting God's favor or even maintaining our just standing before God then you need to recall the gospel to mind. Have you so quickly forgotten it? God's grace cannot be earned before or after salvation. It only comes free. Only in fleeing to Christ do good works flow out of a renewed heart.

The gospel is our only way out of moralism. Jesus Christ has already done everything necessary for your just standing before God. So reject your own righteousness, and repent of trusting in your good works, in your virtue or politics for they fall woefully short of Christ. Trusting anything else in addition to Christ is nothing less that to erroneously believe that His work on the cross is insufficient. So cast out the inner Pharisee that daily whispers in your ear that God's love for you is conditional, depending what level you have reached in the Christian life. This moralism or merit-based Christianity is difficult to leave behind, but YOU MUST DO SO because it denies the grace of God. You are saved by grace and you must live and be sanctified by grace as well.

One of the reasons I bring this up is because there are and always have been errors in the church regarding this important issue. While it is indeed true that justification is now and in the future. Our initial justification is received by faith alone and we also await the future consummation of our redemption. There is indeed an already/not yet aspect to our justification. But according to some new perspectives, future justification, acquittal at judgment day, always takes place on the basis of the totality of the life lived. This raises the very important question as to whether they believe the sinner must maintain his own just standing before God through his own covenantal faithfulness. In other words, does justification partly depend on the sinner?. If so I contend they are in serious danger of affirming that what Christ accomplished is not itself sufficient. It is a rejection of salvation by grace alone from beginning to end. We all agree that the Christian must obey, the question is, does He obey because of a desire springing from his new nature in Christ, or does he obey in order to maintain his just standing before God? The sufficiency of Christ is at stake here. Has the Holy Spirit been granted him as a deposit guaranteeing his redemption, or does our doings contribute something on top of Christ's work? We affirm that Christians must indeed persevere to the end (Col 1:21-23, 1 John 1:5-10; 3:3-6, Hebrews 10:26-31, Hebrews 12:1), but the Scripture likewise affirms that true Christians will persevere to the end, because Christ preserves them. (John 6:38-40, 10:28-29, 15:16, Romans 8:28-39, Philippians 1:4-6, Philippians 2:12-13, 1 John 2:19).

Solus Christus

John H

My Sin Makes Me Worry If I am Really Saved

by John Hendryx

Once in a while I will receive an email like the following from someone who is worried that some sin they have committed may have crossed the place of no return to God's favor.

Visitor: Even after I was sealed for the day of redemption, I still have sinned against God. I continue to fight addicting sin(s), and though most of the time I defeat the sin, sometimes I foolishly give in to it. I'm so sorry that I have given in to foolish and sinful lusts, and all I want to do is to cast away those actions forever, and to be forgiven, and sin no more. But I don't know if I am saved anymore, because I have really been scared that my repentance is not true, because I have again sinned, and that God has cast me away. Please help me, because I am very scared. I want to be forgiven and be different.

Response: Your sin is not greater than Christ's grace and work. Having been united to Christ, the Spirit of adoption can come to you no more with a Spirit of bondage and fear because in Christ you no longer stand in your own sins, merit or performances, but are clothed in His righteousness. Because of Jesus you are already on the other side of justice and it can no longer have you (Rom 8:1). No condemnation for you in Christ for the full justice of God has been satisfied. Christ's once for all sacrifice means there is no longer necessary a sacrifice for sin year after year (as in Leviticus) but now His atoning work is sufficient for all time for you before God. Remember, you can neither attain, nor maintain, your right standing before God. You never did and never will, for sin cannot dissolve the covenant which God has graciously granted you in Christ. Now as always, our only hope is Jesus Christ. When God justified you, He did not then, and does not now, look at you but rather, at the covenant He made with you in Christ. Consider, when God made the covenant of grace with Abraham, God made Abraham sleep and God himself walked through the divided animals and so promised to take on Himself the punishment if Abraham did not fulfill his side of the covenant. And so it was, the seed of Abraham (that's us) all failed to keep the covenant and so God Himself came in the flesh to fully bear up the punishment we justly deserve for not keeping our side of it. Jesus Kept it for us. He did for us what we could not do for ourselves, from our side. We are justified for His sake, not for anything God sees in us or will see in us.

It was not your obedience, repentance or faith that caused God to justify you because none of these things can pay for sin - not now, not ever. Only Christ alone can save and pay for sin. And He did. Your safety is based, therefore, on Christ's merit, not on what you do, otherwise you are looking in your self for confidence before God, rather than Christ. No one, not one of us would have confidence if we had only to look to ourselves. So look to Christ. Herein is the gospel.

And if one thinks they can lose their salvation because of some sin they committed, they are essentially saying that what Christ did for them is insufficient. They are looking to Christ PLUS their keeping of the Law. It misses the whole point of the gospel which is that Christ saves from first to last. The passage that warns the Hebrews against falling away is warning them against one thing: abandoning trust in Christ alone by going back to now worthless and obsolete things, such as trusting in the temple sacrifice and the Law in order to be justified. The warnings in Hebrews are given to those in the covenant community that they would not be tempted to turn from trusting Jesus alone (who is God over all) for some lesser or meaningless ritual act or law keeping that supposedly now can curry God's favor. Trusting in anything except Christ alone, who is the light that scatters all shadows, is said to be tantamount to "trampling under foot the Son of God", that is, believing that His once of all sacrifice is insufficient in itself to save. If something in place of, or in addition to, Jesus is trusted in it is no different than a denial of Him. So in context, the persons who go back by trading in Christ for the now-empty ritual of the temple (that itself was meant to point to the fulfillment in Christ), are then re-crucifying the Son to their shame. But unfortunately, Hebrews 6:4-8 is often read in isolation apart from this context.

In fact this is a back door to the Galatian heresy where Paul says, "Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3) To believe one can lose salvation, therefore, is trusting in something other than Jesus Christ to keep you righteous in Him. The Hebrews were tempted to go back to temple sacrifice (trusting in something other than Christ) and the doctrine that one can lose salvation is likewise trusting in ones' own moral ability to maintain a just standing before God, since Jesus, according to them, is unable to save completely those who He came to save. Either we are trusting in Christ alone to both attain and maintain our justification or we are trusting in something worthless which the author of Hebrews gives severe warnings about. Quite ironic. That passage is a warning passage for the very error those who teach we can lose salvation are making.

So if your faith is in him today, no matter what you have done your sins are forgiven. As surely as God is good, in Christ's blood He remembers to never treat you as your sins justly deserve because justice has already been carried out (past tense) for them. You have been set free in Christ and have been given a new heart that loves God. We trust and obey Christ, not in order to be saved but because He has saved us already. May he grant you a Spirit of revelation and an increasing knowledge of Him that your affection for Him would overcome all other vain affections.

What Does the Phrase 'Dead in Sin" Mean?

by John Hendryx

"And you hath he quickened, who were dead in trespasses and sins" - Ephesians 2:1

"Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)" - Ephesians 2:5

"And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses" - Colossians 2:13

What does the phrase 'dead in sin" mean? What does it mean to be spiritual dead? And how did these simple concepts become so convoluted?

Arminian or synergistic arguments against the Calvinist interpretation 'dead in sin' usually go something like this: There is no Scriptural evidence for the mistaken calvinistic notion that spiritual death means to be like a physically dead corpse and so nonresponsive and unable to believe the gospel. the Reformed view of "spiritually dead" or "dead in sin", they claim, refers to dead spirit of man, that (the inner spirit) is what is dead. Therefore the Calvinist comparison of a dead body’s inability to respond with a dead spirit’s ability to respond is fundamentally flawed...and that if the Bible says unsaved humans are “dead in our sin” this alone is insufficient for making deductions about the dead spirit’s inability to choose Christ. If that is the case, they reason, then spiritually dead people should not be able to do anything more than corpses can do, which want to show is plainly absurd. An often used example:

To prove the Calvinist view of "dead in sin" is wrong, notice the Bible plainly teaches that those who are dead in sin can resist the Holy Spirit. Now have you ever seen a corpse resist something? Of course not. So if we adopt the implications of the Calvinistic definition of “dead in sin” then we must deny that anyone who is dead in sin can resist the Holy Spirit or reject the gospel (Acts 7:51; 2 Thess. 2:10; 1 John 4:10; Rom. 10:21). Corpses can’t resist or reject anything any more than they can see or hear anything. This, they reason, shows that Calvinists have misinterpreted the meaning of dead in sin.

Dead is dead, right?, they say. “How do men “dead to sin” choose pornography, marital infidelity, etc.? In other words, they reason that Calvinists take the phrase “dead in sin” too far. Arminians will propose that “dead in sin” means something less than living “as a walking cadaver in a spiritual graveyard” whose “ear is deaf to any word from heaven” (Sproul). They will say they have read Calvinistic articles that argue things like man is no more capable of responding to God’s offer of salvation than a corpse is of responding to an offer of a fine meal. But man can respond, they say.

So what do Arminians claim that “dead in sin” really means?

In the context of a series of verses that like Ephesians 2:1-3, Paul says that the Gentiles are “excluded from the life of God” (Ephesians 4:18). “Excluded” could also be translated “alienated.” Arminians usually propose that “dead to sin” means that man is alienated, hostile, separated from God, and void of eternal life. To be dead in sin means to be separated from God (and, thus, His life). But it does not mean he is incapable of responding to the gospel.. Death is separation, Arminians argue, not simply a termination or cessation of life. Physical death is the separation of spirit from body. The body ceases to live and decay begins, but the spirit continues to exist.

When Paul says, “The wages of sin is death,” he is not simply referring to the cessation of corporeal existence, the Arminian argues. Therefore, to the Arminian, spiritual death for the natural man is better understood as separation from God and not in terms like, “spiritual cadaver” or “spiritual corpse.” If you use terms like that, then you have to refer to a “walking cadaver.” In other words, you’ve got to have a cadaver who still functions somehow. It’s better to just go with “separation from God.” Again Arminians will argue that if unregenerate man is cadaver-like and incapable of hearing from God and believing in Him, then, they reason, why aren’t regenerate men cadaver-like with respect to sin, Satan, and this world?

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Response: All of these arguments actually reveal a fundamental misconception of what is meant by Calvinists when they use the biblical phrase "dead in sin" to refer to man's spiritual inability to respond to the gospel. Furthermore, I believe I can fully demonstrate that classic Arminians believe almost exactly the same thing as Calvinists with regard to man's natural condition apart from the Holy Spirit.

Stay with me here because I believe a lot of unnecessary ink has been spilled over this issue. Scripturally speaking, "Spiritually dead" refers to the idea that the unregenerate man (that is, the person without the Holy Spirit) is dead to spiritual things. His utter inability to respond the spiritual truth is due to the fact that he is unspiritual, of the flesh. Jesus said, "that which is born of flesh is flesh, and that which is born of Spirit is Spirit... The Spirit gives life but the flesh counts for nothing...that is why I told you that no one can come to me unless God grants it" (John 3:3, 6; 6:63,65) The person who is flesh is unregenerate and therefore dead in sin or spiritually dead. He is dead to spiritual things BUT IS ALIVE TO THE FLESH. That is why he can love sin and resist the Holy Spirit. Notice in the three quotes from Ephesians and Colossians at the top of this article... in each instance, quickening or regeneration is the solution to the problem of being dead in sin. What is that? It is the work of the Holy Spirit. That is, apart from regeneration, the sinner remains dead in sin or in his natural condition of original sin. To drive home the point, lets ask, can a person come to Christ apart from any help from the Spirit?

The Scripture says that "no one can say "Jesus is Lord" except in the Holy Spirit." (1 Cor 12:3) So "spiritually dead" does not mean man has a dead spirit, but rather is void of the Holy Spirit and therefore is dead to spiritual things. Paul said, "For when you were slaves of sin, you were free in regard to righteousness" (Rom 6:20).

Again, in another critical passage on the subject, Paul said,

"But we impart a secret and hidden wisdom of God... these things God has revealed to us through the Spirit. For ...no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, THAT WE MIGHT UNDERSTAND the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The NATURAL PERSON does not accept the things of the Spirit of God, for they are folly to him, and he is NOT ABLE to understand them because they are SPIRITUALLY DISCERNED." (1 Cor 2:7; 10-14) (emphasis mine)

Spiritual truth spoken to an unregenerate man is not discerned, foolish and unacceptable unless God reveals it to us by his Spirit, and he gave His Spirit that we might understand, as the text says. What is ironic about this whole thing is that the very Arminians who spill so much ink refuting this actually believe this very same thing. I would like to issue the following challenge to any Arminian or synergist: Can a natural person, left to themselves, even lift a finger toward their own salvation? or have any response whatsoever to the gospel APART FROM the work of the Holy Spirit? No, in fact traditional Arminianism teaches that unless the Holy Spirit grants "prevenient grace" then there is not even the possibility of any response. So frankly I am baffled as to why Arminians would spend time writing countless articles in an attempt to refute something which they themselves already affirm. The very necessity of prevenient grace to the Arminian excludes the possibility of a response by those dead in sin, and demonstrates beyond any further question, that they fully embrace the term "spiritually dead" in the exact same way as the traditional Calvinist. This is not where these to camps differ. The difference is whether this working of the Holy Spirit in the heart of the unbeliever prior to salvation is monergistic or synergistic....whether it effectually accomplishes God's intended design or whether such grace can be resisted by man. That is really where we differ, not over the meaning of the phrase "dead in sin". At least the concept of total inability to respond is precisely the same apart from grace.

To review, man's natural condition is that we have no spiritual life in us and are therefore dead to the things of God. By nature we have a moral inability an thus no inclination to believe the Christ of the Gospel. Prior to being born from above were are in bondage to our sinful impulses, unless and until the Spirit first opens our blind eyes, deaf ears and stony hearts to the gospel.

But lest there be any misunderstanding, lets be clear, the Apostle Paul wrote that even though the natural man is 'dead in sin', that 'faith comes by hearing, and hearing the word of God.'(Rom 10:17). No one is saved apart from believing the gospel. But Paul also teaches that the word must be accompanied by the Holy Spirit or it will fall on deaf ears. In 1 Thess 1: 4,5 he says,

"For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction."

He knows they are chosen by God because the gospel he preached was impressed upon their renewed hearts by the Spirit, without which, he could preach till he is blue in the face and they would never respond. In a like manner, a farmer can do all the things necessary to plant crops, but unless God blesses his work with rain from above, the farmer's work will not be productive. Our job, the scripture teaches, is to preach the gospel, declaring to the world the good news of the gospel of Jesus Christ (John 5:24). We plant and water, but God alone causes the growth and opens the heart.

Paul said that we are to 'persuade' unbelievers, and to 'reason' with them, and this was his own practice. Now why would Paul write and practice this if he knew people are as dead as Lazarus and incapable of believing or hearing the truth? Because it is only through the proclaimed gospel accompanied by the effectual working of the Holy Spirit to change a heart of stone to a heart of flesh that one believes in Jesus. So yes, Jesus is asking us to do what is impossible. He asks us to preach to those dead in sin... to people who cannot and will not respond. But being impossible should never stop us from obeying and being used as a means to accomplish Jesus’ end, because "what is impossible with man [faith and repentance] is possible with God." So we do not let the fact that we can’t cause the new birth stop us from heralding the gospel to all creatures. That is, in fact, how people are born again, through the good news of Jesus Christ as the Holy Spirit opens their ears to it.

So I believe this clearly demonstrates that this whole argument against the Calvinist understanding of "spiritually dead" does not make sense because, apart from Arminian prevenient grace, they believe the same thing about the natural state man. Where we differ is over the nature of saving grace ... not over our inability believe or respond apart from the work of the Holy Spirit.

Our Ongoing Need of Redemption as Christians

by John Hendryx

"Fear, lest, by forgetting what you are by nature, you also forget the need that you have of continual pardon, support, and supplies from the Spirit of grace, and so grow proud of your own abilities, or of what you have received from God, and fall into condemnation ... Fear, and that will make you little in your own eyes, keep you humble, put you upon crying to God for protection, and upon lying at his footstool for mercy; that will also make you have low thoughts of your own parts, your own doings and cause you to prefer your brother before yourself. And so you will walk in humiliation and be continually under the teachings of God, and under His conduct in your way, God will teach the humble. "The meek will He guide in judgment, and the meek will He teach His way." - Psalm 25:9 (John Bunyan - The Fear of God, page 96)

When the Lord opened my heart to the gospel in December of 1985, He set me on a radical new course, having delivered me from a wild life which was characterized by various anti-social behaviors, selfishness, drugs, crime, and the occult. Out of the most unlikely place, as I was reading the Scripture, the Lord revealed to me my lost condition: that I was without hope save in the mercy of Jesus Christ alone. In a moment, the Holy Spirit graciously united me to Christ, adopted me into God’s family, turning me from my idols to serve the Living and True God. I reflect back with awe as I consider that during the honeymoon period of my newly granted life in Christ, how the Lord actually poured out on me an extraordinary grace to overcome some of my previous bad habits and gave me a remarkable heart for prayer, especially for the lost. With zeal and great affection my greatest desire was to follow and obey the Lord. He stirred my heart to pray for a couple hours each morning as I arose, knowing that I must call down blessing from God if I was to have any power to live effectively during this age. And the result was much fruitfulness and effective personal and corporate ministry to the glory of God.

Well one day in His great wisdom … and for His sovereign good purposes, God decided to remove part of that extraordinary initial grace. I don’t know if you have had a similar experience but the first years after conversion I felt invincible, that all sins were there to be overcome and souls were there to be harvested. There was a zeal that felt as if I would never fall, yet one day, perhaps due to my great personal and ministry success, and God wanting to show me what was really dormant in my heart, allowed a subtle pride began to creep in. Even though I knew intellectually that my conversion and newfound devotion were all a gift from God, there was self-righteousness which entered my heart in my daily life. I began to believe the lie which presumed that it was my own zeal, my own prayers and my own obedience which kept me in good standing with God. As a result, Christ’s finished work became increasingly minimized by my own efforts and activism. The result was fruitlessness and sin. And when I fell into sin I would hold in the guilt because I considered repentance as something more related to what people do at the beginning of their Christian life. I feared to look at myself in the mirror of God’s word and so hesitated to acknowledge my weakness. Christians were not supposed to be like this, especially me. Pride kept me from recognizing how largely dependant I still needed to be on Christ every day. Being in a far away land I was not able to access good teaching or shepherding, and my understanding became distorted by my sin. A moralistic strain became somewhat more evident in my Christian walk. I had become too reliant on my successful walk in the past and forgot, that all I had was wholly of the Lord, a gift from Christ and not something self-generated.

To my surprise, this forgetfulness, though evil on my part, was in God’s plan and He used for good. Over an extended period, since I am a slow learner, He again took me back showed me the basics that He was God, and I was not. As the majesty of God grew larger in my eyes, there was an increasingly uneasy sense that, even as a Christian I fell woefully short of obeying God’s clear commands to love Him with all my heart, mind, soul, and strength and my neighbor as myself. In light of God’s holy law I saw myself as, not getting better, but increasingly aware of my own sinfulness. But as it turns out, while this “classroom” revealed my own corrupt heart yet it was for my own benefit so the Lord could shine a light on once dark recesses of my being which were not previously exposed. I learned from this that inwardly, as we grow in grace, the greatness of God (and what Christ has done for us) increases in our hearts, while we become less. In fact it is normal that as we grow in the Lord our sense of our own sinfulness and ill-deserving lives may often even become more apparent. However, at the same time, this is in the Lord's plan and He uses it to make us simultaneously more dependent on Christ. And thanks be to God, that in Christ, God does not treat us as our sins justly deserve … and that is something we need to remind ourselves, and praise Him for, daily.

Ichabod S. Spencer once said, "To cut off the sinner from all reliance upon himself, his merits and his powers; and throw him, naked and helpless, into the hands of the Holy Spirit to lead him to Christ in faith; should be the one great aim of the ministry.” So the way God works in us through the gospel is that as the Holy Spirit broods over us prior to redeeming us, and works repentance and faith in us by confronting our self-righteousness and spiritual blindness such that our heart recognizes that we have no hope unless we throw ourselves entirely on Christ’s mercy alone. With a heart renewed by the Holy Spirit we then repent of known evil and, just as important, of trusting in any and all good works. When the Lord opens our heart to the gospel and unites us to Christ through faith, the Spirit of God is said to seal us for the day or redemption, thus guaranteeing our inheritance (2 Cor. 1:22; Eph. 1:13, 4:30). To many Christians the gospel ends there as a one time event. It is often seen as some past experience having happened at the time of conversion before we graduate on to “higher” truths. But, may I suggest that this most foundational understanding of the gospel is also the basis of our ongoing relationship with Jesus Christ? While our ultimate redemption is as certain as Christ is risen, he still reminds us as Christians that apart from Him we can do nothing (John 15:5). I intend to show this to scripturally be the case in the next few paragraphs.

Its like this: Just as when the gospel saved us, as Christians the Word of God still comes to us in divine power so that our self-complacency is shattered and our self-righteousness renounced … the Holy Spirit still reminds us of our woeful, guilty, and lost condition without Christ and when, as our Father, He lovingly confronts the idols in our heart, so the Spirit again reveals to us our only hope to be the sufficiency of Christ to meet our desperate case … and a divinely given faith still causes us to lay hold of and rest upon Christ as our only hope for every situation we face. No amount of my own good works will make me more accepted with God. Christ is still all in all so I do good works not in order to be redeemed but because I am redeemed in Christ and must hold that ever before me, by God’s grace.

We all agree that the event of conversion did have a beginning at some point in the past, but I cannot emphasize this too much: the recognition of our spiritual helplessness and bankruptcy does not end at the time of our conversion. The means which God used to bring us to faith is much the same means he uses to sanctify us and strip us of our remaining idols as we grow into Christ’s likeness. This gospel is never something which a Christian graduates from because the gospel continues to be the central means of the Christians’ growth and relationship to God. A.W. Pink got it right when he said: “Just as the sinner's despair of any hope from himself is the first prerequisite of a sound conversion, so the loss of all confidence in himself is the first essential in the believer's growth in grace.” As the Spirit now enables us to abide in Christ, God continues to remove the functional idols from the Christians’ heart. Since we continue to be susceptible to sin, the ongoing characteristic in every encounter and situation in our Christian lives should be the gospel. The gospel for salvation and the gospel for loosening the grip we have on the idols which still captivate our hearts. Only as we exhibit real acknowledgement of our personal weaknesses daily will we begin to live redemptively on a daily basis. We then allow the world to see that we are about Christ, and not about ourselves or our moral programs. Christianity is not for those unwilling to constantly face their weaknesses for in them God’s power is most revealed in us (1 Cor 1:25, 15:43; 2 Cor 11:30, 12:5,9). But this is one of the hardest lessons to learn.

But what does this mean in an everyday practical way?

It means that since we have complete forgiveness in Christ we no longer need to fear approaching Christ when we fail. In fact, he encourages it. No more excuses or blaming others for our sin since we need no longer deny we are weak. Next is also means we recognize that our growth in grace is frustrated every time we have counterfeit hopes ... when we are trusting in something other than Jesus Christ, that is, letting some other idol capture our highest affection. These hopes or idols could be anything, including money, sex, being well-thought of, Christian activity and even theological knowledge. You see God is not simply repairing the house we already have, he wants to demolish it. It is a false gospel which says that you are OK and God just wants to improve you. No, God wants to remove all the false foundations and beams you have erected in your house and replace them entirely with new ones. The gospel is not about moral improvement but about making a new man. Our inability to grasp this means that we have a serious gap in our apprehension of the gospel. Our identity as Christians is subverted when the holes in our lives are filled with anything other than Christ. Our relationship to God and others suffer as a result.

I want you to take a close look with me at a passage in 2 Peter 1:3-8.

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.”

If you are going to take away anything from this article, take this away: The reason, Peter says, that your Christian life is ineffective and unfruitful and still laden with sin is not because you have not tried hard enough, but rather, that you have forgotten the gospel … forgotten what Christ has done for you. You have forgotten to apply the gospel to every situation.. The ramifications of this are profound. And take note, Peter also says that in the gospel He has provided everything we need for life and godliness NOW. This is why it is so essential for Christians to gather together every week to encourage one another and hear the pastor remind us what Christ has done, and is doing for us, through the Holy Spirit who unites us to Him. The people Peter describes in the above passage are nearsighted and blind to how the gospel applies today for them as Christians. That is why they do not grow in grace and exhibit the fruit of sanctification such as faith, virtue, knowledge, self-control, steadfastness, godliness, and brotherly love in increasing measure. Instead of simply attempting to obey the commands with our sheer willpower, Peter says that it is our constant need to feed on Christ, forsaking our self-sufficiency that is the only means God has provided if we are to live God-glorifying lives. So the gospel is not only for our conversion but for our growth in grace as Christians. Do not underestimate your own tendency to sin and misapprehend the current benefits of the gospel available for you in Christ.

One of the biggest problems of preaching today is that it does not use the gospel to meet all the specific challenges we face in today’s world. The prevalent moralistic “how-to” sermons all but forsake Christ except in name. As a result, our identities get taken up by personal achievement and not the gospel … but the gospel strips us of these self-justifying illusions and gives all glory to Christ. We constantly are tempted to chase after Christ-replacements finding some other way to justify ourselves aside from Christ. But we must learn to distrust our own hearts because our natural blind tendency as Christians is not to view ourselves as desperate sinners, thus failing to see that we need an ongoing Savior. We must never see Jesus as Lord and not, at the same time, as Savior, even after conversion. The converse is also true, as Lord and Savior are inseparably intertwined as a package. Seeing Jesus only as Lord leads to judging ourselves by our morals, where we inevitably compare ourselves to others, and boasting or envy is usually the unintended consequence. Our personal virtue then functionally becomes a savior. But when we come to understand the gospel of free grace in Christ, as we should, then all pretence falls away because I see myself as I really am ... a sinner who justly deserves the wrath of God save for Christ's mercy alone. Only then will we rightly have true sympathies and union with the poor, the disenfranchised, the racist, the proud, and the criminal, because that's me, if left to myself. It is the grace of God ALONE that makes us to differ, and so what free grace does is that it makes it so that I can only point to Jesus and what He has done for me, for in the gospel there no longer anything I can point to in myself which makes me superior to others in light of God's majesty and holiness. Therefore a robust Calvinistic understanding of the sovereignty of God and the finished work of Jesus on our behalf would go a long way in recovering the gospel which is essentially lost in most modern evangelicalism.

It is this forgetting of the gospel which creates the empty hole in our hearts which tempts us to replace our identities with, or justify ourselves with some God-replacement. Our identity then becomes rooted in something other than God’s grace. The nature of our hearts are such that it will seek something to fill that hole if left void. Even as Christians we can become blind to our spiritual condition and daily need for Christ to rescue us. Nothing gives you standing before God, save Jesus Christ and Him alone: Not your performance; not your knowledge of the Bible; not your activism in confronting evil in society or others and not your acceptance with others. All of these can potentially become idols for us and will try to replace our dependence and sweet communion with Christ.

The greatest danger in the church today is not some societal immorality “out there” but in our misapprehension of the gospel. Because so many have not heard a clear gospel, the church itself is one of the greatest mission fields. I fear that a significant percentage of evangelicalism is now not much better off theologically than the semi-Pelagianism of the Roman Catholic Church at the time of the Reformation: Recovering the gospel for Christians and non-Christians, therefore, must be our top priority. The gospel teaches that we are much worse off than many of us are willing to hear so we are tempted to subtly change the gospel that will, in some way, appeal to our self-righteousness.

Consider that as Christians whenever we become angry, covetous, and proud or break any of God’s commands it is because, at that moment, we fear and worship something else more than we do God. As an example: a woman grows in bitterness toward her husband who is not spending enough time with his young boy. She fears that her son will grow up receiving bad influences and go down the wrong road. She follows Christ but says the one thing she would not endure is if her son went down a bad path in life. If something like this happened, she might lose her faith in God. While it is right to have good intentions for our children, this woman is letting her son become an idol that replaces the true God. This person cannot be helped with mere psychological counseling. Her real problem is a "worship disorder". She must see that her justification comes from Christ and that He alone can fill that gap she has been filling with false gods.

The work of God in the Christian is to grow them in grace by the ongoing process of eliminating these gospel replacements. He does this by shining his light in the dark corners of our hearts, in places we hardly knew were dens of iniquity. Painful though it may be at the time, he does this for our good and our eternal felicity. Sin arises in our hearts when we replace fear of God with the fear of some created thing. In their book How People Change, Timothy Lane and Paul David Tripp write,

“While external conditions can be very influential in our lives and should not be ignored, the Bible says that they are only the occasion for sin, not the cause. Difficulties in life do not cause sin. Our background, relationships, situation, and physical condition only provide the opportunity for the thoughts, words, and actions to reveal whatever is already in our hearts. Our hearts are the ultimate cause of our responses, and where the true spiritual battle is fought … [while] we must never minimize our suffering - ours or anyone else’s … we must make the important distinction between the occasion for sin and the ultimate cause of sin. This will determine what you think the solution to the problem will be …The bible says that my real problem is not psychological (low self-esteem or unmet needs), social (bad relationships and influences), historical (my past), or physiological (my body). They are significant influences, but my real problem is spiritual (my straying heart and my need for Christ). I have replaced Christ with something else, and as a consequence, my hearts is hopeless and powerless. Its responses reflect its bondage to whatever it is serving instead of Christ. Ultimately my real problem is a worship disorder.”

It is when we set our hopes on something other than God to add meaning, hope and justification to our life that we fall into sin. So our growth in Christ is essentially the ongoing removal of deeply buried idols. Christ has redeemed us, is redeeming us and one day will consummate our redemption. Idols often begin as good things in an of themselves like work, leisure, marriage and children but become sin when we make them the highest good in our lives. According to Paul in the Epistle to the Romans it is when we take these good things of creation and let them take the place of God (Rom 1:23). Sinfulness is the inevitable result. Good things like respect, material goods and family become the object of worship and so we conclude that the true God cannot help and we must be in control. When our desires are not met we will use sinful ways to meet them … and understanding this opens up the opportunity to apply the gospel to every situation. Consider this; both hardship and blessings both help us to see the idols of our heart, our God replacements. Our responses to hardship and blessing show what we most value and give weight to. Our sin revels what we fear. But union and identity with Christ will override whatever struggle you may be going through at the moment. We are not merely to follow Christ’s example, which by itself would lead only to despair, but we must daily come to Him for the mercy and grace if we are to become like him.

“He who calls you is faithful; he will surely do it.” (1 Thessalonians 5:24)

To Cut off the Sinner from All Hope in Himself

by John Hendryx

One of the most prevalent motifs that runs through the whole Bible is its constant reminder of the insufficiency of man. While this may seem all too obvious, we need constant reminding of this critical truth in our everyday lives. This goes for the non-Christian, because he has no hope apart from Christ's mercy, and for the Christian who has no hope, save in Christ and Christ alone. This is not only clear in those parts of the Scripture which are propositional but also are quite pervasive in the gospel narratives. If you look closely at many of the stories associated with Christ's earthly ministry, it becomes clear that deliverance occurred in individuals only when the they were so desperate that they came to an end of themselves and were reduced to begging, if you will. Grace works salvation in us, not as we are, but first humbles our pride revealing our natural brokenness, spiritual bankruptcy and impotence, which none of us naturally appear ready to admit. For our true condition before God is that we cannot even lift a finger toward our salvation and can bring nothing to God except that which He first gives us.

In the gospels, the first reaction to an encounter with Jesus was often a holy fear or dread when confronted with His capacity to provide that which they were insufficient to provide for themselves. When Peter was fishing all night and then in the morning commanded by our Lord to cast the net to the other side of the boat to catch fish, Peter immediately took in such a load of fish that the boat began to sink. Peter’s reaction was holy fear and a desire to get away for the Lord for in it He saw his own sinfulness.

In each of the stories on Mark 4:35-5:43 we see similar happenings:

In desperation, after the disciples woke Jesus from sleep on the turbulent sea, Jesus calmed the waves, “And they were filled with great fear and said to one another, "Who then is this, that even wind and sea obey him?" (Mark 4:41) Their fear of Jesus was now greater than had been their fear of the storm.

After Jesus cast the demons into the herd of swine, those who saw it ran off to report it and when others….”came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid.(Mark 5:15)

There was also a woman who was bleeding for 12 years that touched Jesus garment. After being healed “…the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.” (Mark 5:33)

Then lastly the crowd was astounded after Jesus raised the twelve year old dead girl to life. (Mark 5:42)

Take note, in each story, as in many more stories in the gospel narratives, people have come to Jesus to help solve some problem after all possible human means have been exhausted, many times after years of trying. The result was often people falling at Jesus’ feet. But the proud who failed to see their own desperate condition, had no such reaction. Jesus said, "If you were blind you would not be guilty of sin, but now that you claim you can see, your guilt remains." We are not quick to learn this lesson, i.e. that we are a dependent people and have nothing in ourselves and can do nothing apart from Jesus. That which we can do, we can only thank Him for. God reaches us when we find ourselves in desperation because we so often wrongly trust in our own boasted self-sufficiency. But Jesus calls us to pray always .. because prayer is a posture of looking away from ourselves for help to the only One who can provide it. The Bible uses these stories, most importantly, to exhibit our own helplessness, a situation which we human beings cannot resolve.

It seems that Jesus brings about events in our lives that will reveal our insufficiency so that we might find Him. For as long as we pridefully think all we can help ourselves (even a little), He remains hidden. But take note, it is by the grace of God we are what we are, which means that even the very humility needed to recognize the truth and excellency of Jesus does not come naturally. It is a gift of grace. When Peter acknowledged Jesus was the Son of the living God, Jesus quickly quenched any pride that might rise up in Peter by reminding him that even his very understanding of this was not revealed by flesh and blood but by His Father in heaven. This strips man of all possible hope in himself, even to understand or lift a finger toward God. Christ is awakened, as it were, when he hears us pray, for then we no longer are looking to our own resources nor think we have the ability in ourselves.

The common thread through these stories, and many like them in Scripture, is a revelation of man’s utter insufficiency. This is really the last thing the natural man wishes to hear so he suppresses this truth, but Jesus keeps reminding us that true faith can only be a humble faith. That is, a disposition of a beggar reduced to desperation which abases oneself and exalts God alone. No one can be a true believer unless they truly believe they justly deserve the wrath of God save in Christ’s mercy alone, having no confidence in the flesh. The will of the true Christian is bowed and despairs of all hope in himself – they can only find solace, peace and hope in Christ. We see the effects of grace working in a person when they come to the end of themselves and their own resources. Only as we become sensible of our own inadequacy and helplessness and our pride is mortified does it become apparent that Christ has done a work of grace us. For even the very humility to believe does not come by nature, but by grace. There is nothing more essential to true religion. The only door we can enter heaven is extremely low, such that we must crawl on our hands and knees to enter. True faith trusts God’s righteousness and excellence, not our own.

This is most clearly revealed in Jesus parable of the Pharisee and the tax collector, where the Pharisee boasts of his obedience and the tax collector simply looks to the ground, beats his chest and asks for mercy on the sinner. This is our true position before God.

Psalm 34:18

The LORD is near to the brokenhearted

and saves the crushed in spirit.

Psalm 138:6

For though the LORD is high, he regards the lowly,

but the haughty he knows from afar.

Isaiah 57:15

For thus says the One who is high and lifted up,who inhabits eternity, whose name is Holy:"I dwell in the high and holy place,and also with him who is of a contrite and lowly spirit,to revive the spirit of the lowly,and to revive the heart of the contrite.

Isaiah 66:2

But this is the one to whom I will look:

he who is humble and contrite in spirit

and trembles at my word.

Matt 5:3

3"Blessed are the poor in spirit, for theirs is the kingdom of heaven.

This humility is the first essential thing pertaining to the true faith – to renounce all natural self-exaltation, and glory only in Christ.

How does this affect our preaching to unbelievers. In every way. Ichabod S. Spencer once said, "To cut off the sinner from all reliance upon himself, his merits and his powers; and throw him, naked and helpless, into the hands of the Holy Spirit to lead him to Christ in faith; should be the one great aim of the ministry."

If a preacher (or a doctrine) nourishes a good opinion of man, he is spawning a dangerous error, for all men naturally are a god to themselves. They need little further encouragement to think even more highly of themselves. Consider this: if the carpenter working on your house tells you that your entire house is rotten and eaten through with termites, and thus must be torn down and a entirely new house built in its place, but a second carpenter tells you that's its OK, you don't need to worry, that the house will probably stand and only needs a little reinforcement at minimal cost ... most people would be naturally willing to listen to the later. The first carpenter's advice is too drastic, you think, but you know the first one is right. Likewise, Christ comes to us and, in love, informs us that our natural state is rotten and and the old frame of the house must come down so that a new one can be built in its place. its devastating news. But the synergist comes in with his corrupt doctrine which inflames the pride of man by telling him that he is not as far gone as the other asserts. God merely need superadd grace to what you already have. (Gurnall) No, says Christ, "unless a seed falls to the ground and die, it remains a single seed" ... and "he that would save his life must lose it."

Yes we must pay our debts in full, but thanks be to God, Christ is our paymaster. Send your conscience and Satan to Christ and let them make a charge against Him, who is now sitting at God's right hand interceding for you, to clear all your accounts.

Christ Vs. Moralism

by John Hendryx

Death is the wages of sin (Rom 6:23) and Jesus Christ had none (Heb 4:15; 1 Pet 2:22; 1 John 3:5; 2 Cor 5:21). Death, therefore, had no rightful claim on Him thus Jesus died an unnatural death. This means that Jesus, the true remnant of Israel, alone fulfilled the covenant from our side, pleasing God. And all who are united to Him share in His distinction that death has no rightful claim on them (6:23b). So Jesus alone is our focus, our religion, our righteousness. Yet we still, as Christians often get caught up in our own spirituality. That is, we focus incessantly on how we are doing, whether reading the Word, praying, involving myself in a body of like-minded believers, being a witness,. etc. We often do this in a way where we expect to win God's approval and somehow become more spiritual. While all these things are all good and helpful when done in the right spirit, it is not exactly what is meant by giving oneself fully to the Lord, or being spiritual.

To give oneself to the Lord means that you begin align yourself with God and his redemptive plan for the world. It means to lose all confidence in oneself and recognize Jesus as the all in all. The gospel remains our only hope as a Christian. All of these other activities don't make you in any way more pleasing to God. He is already pleased with you in Christ and the covenant he has made with you in Him. When we realize this, these other activities are overflow, not duty driven acts to put on our spiritual resumé. Our delight is in the Lord and the story of His redemptive activity through history culminating in his finished work in Christ on the cross. It is not about our piety ... instead we work out of salvation in fear and trembling before the Lord. The more we look at Him the more we are transformed into His likeness (2 Cor 2:18). As long as we view the core of spirituality as some morbid self-introspection and practice of disciplines then we fall into the danger of taking our eyes off of Jesus.

Sinclair Ferguson aptly said, "from the New Testament's point of view, those who have almost forgotten about their own spirituality because their focus is so exclusively on their union with Jesus Christ and what He has accomplished are those who are growing and exhibiting fruitfulness. Historically speaking, whenever the piety of a particular group is focused on OUR spirituality that piety will eventually exhaust itself on its own resources. Only where our piety forgets about itself and focuses on Jesus Christ will our piety nourished by the ongoing resources the Spirit brings to us from the source of all true piety, our Lord Jesus Christ."

So the question often arises to me about how much spiritual activity is enough? The answer is the same every time: what Jesus has accomplished for you is already sufficient. God is as pleased as He can be with you and could not be more pleased with you because of Jesus. Preach this gospel to yourself every day and you will begin to see a new world open before you. You will rest in Christ's completed work and out of the overflow of the new life you have in Him, you will do all things filled with the Holy Spirit. He becomes greater while you become less. The most mundane, banal activity then becomes spiritual ... not simply when you are reading your Bible. You don't curry God's favor or earn more points in heaven by your activities. God has set his affection on you. You are his son - this is a reality to those who are in Christ. Recall in the parable of the prodigal son where the older brother is angry with God because he said, "I have worked all my life for you and never given me a slaughtered calf." He saw his relationship with his father as a servant rather than a son. First, you must know that you are worse than could ever be imagined and are impotent to do anything on your own. Such despairing in oneself is necessary to true spirituality. Yet God is more gracious than you imagined and adopts you as his very own son. When you know you are thus loved then all of what you do will reflect that. You will forgive others, and delight in good works not because God needs to be appeased, but because you are loved by him and that overflows in your life to others. Oh, but how easy it is to forget this and slip back into perfectionism. The Apostle Paul waned against this tendency in Galatians 3:3 when he said, "having begun by the Spirit, are you now being perfected by the flesh?" Here we clearly see Paul's frustration in persons who think that we start with grace in the gospel but then move on to perfection through other means.

A common religion of our time is one of moralism, and many evangelicals tend to moralism without even realizing they are. Moralism seeks to achieve perfection through behavior modification. It often accompanies the religion of "family values" that we hear about each day on the radio. This kind of religion risks self-righteously looking down on unbelievers by putting our supposed morality in a comparison with theirs. It is as if we believe our entrance into Christianity is by grace but that our lives in Christ are due to our maintained by some kind of moralism. Those who believe this fall into the trap of (at least subconsciously) believing that is not grace alone that make us to differ with others. But we must always remember that God's commands to us to be holy and love our neighbor etc. are not there to show our ability, but to reveal our inability (Rom 3:19, 20). So instead of spending our time gazing at our navels in the hope that we become more spiritual and can attain some kind of perfection, true Christianity recognizes and faces up to our sinful imperfection. We can never obey God's commands no matter how hard we try. Anyone who thinks that they could possibly live sinlessly for an hour or a day has not yet come face to face with God and his utter holiness. We flatter ourselves to think this way but the apostolic assertion is that if a man shall keep the whole law and yet offend at one point he is guilty of all.

The good news is that we do not need to ascend to God via human effort (an impossible supposition) because He has descended to us. The philosophy of the age, even among Christians who should know better, is to focus on what we human beings can do to be saved. True Christianity, I believe, teaches that there is nothing we can do... we must despair of ourselves, because what we could not do for ourselves, Christ has done for us. Unfortunately a large percentage of Christians think moralism, avoiding wrongdoing of every kind, is what Christianity is all about, (otherwise why so much effort to get our morals put into law) not realizing that we need to repent of trusting in our good deeds and bad ones. Paul, says to the Philippians that all his good works are but rubbish compared to Christ. But even though we know this, our remaining corruption still deceives us sometimes into thinking that God wants something from us other than Christ. It is easy to see that much of Christianity has slipped into this error because the barriers and differences with Roman Catholicism seem to be coming down everywhere I look. Even in Peter Jennings interview with member's of Ted Haggard's church people were saying that they don't see that much difference anymore. I am not saying that unity would not be a good thing, but this unity is not based on truth but on family values, political alliances and morality, all of which are not the gospel.

But none of us can live up to the high standards we impose upon ourselves and often hide it when we fail, thinking that we must put on a good face to other Christians. That is called hypocrisy. Our many attempts at perfection often lead to immoral behavior, especially when it makes us feel superior to others. Rather, we should lead with our weaknesses and admit our sinfulness which points each other and the world to Christ. The world would believe us much more if we simply stopped pretending and boasting about being so much more moral than we really are. Real humility would go a long way in opening eyes for the problem with humanity is not simply our committing various sins, but with our very natures which we desperately need to be delivered from, something only Christ can do, not only at the beginning of our salvation, but each day. There is nothing wrong with wanting to be good, it is God's command, but when we are honest, not one is able to even come close to achieving this goal.

All ways which consist of human effort to reach God, whether it be through the will, intellect or emotions, are futile. We have no hope to reach God this way, for not only do we utterly fail to live up to God's holy law, but we have no desire to do so, except by God's grace. True Christian piety begins with God's decent to us in Christ and our ascent to Him through Christ. This leaves zero room for human pride. It is all about what God does for us. Only Christ fulfilled the covenant and achieved the moral perfection that a holy God justly requires. And his death bore the punishment for our willful rebellion and sinful passions. The Scripture requires perfection of you, but you don't have the moral ability to do it. God commands us to be righteousness then turns around and says that we have none (Isaiah 64:6). All self-righteousness is, therefore, out the door. We are guilty of sin against a holy God and therefore, justly deserve God's wrath. Agreeing with this reveals that the Holy Spirit has begun doing a work of grace in you and is the first step in conversion. God law, therefore, must be preached to the proud but the gospel to the broken-hearted, as Martin Luther says. When the Law breaks our pride, autonomy, self-sufficiency and the belief in the utter impotence to save ourselves, then and only then does the gospel become good news (and understandable). Any pulpit or gospel presentation that leaves out God's wrath presents an incomplete and incomprehensible "gospel", but many are doing it. Only in Christ are God's holy demands toward us fully satisfied. The Scripture testifies that believing that this is accomplished, not by our will, but by the grace of God (Rom 9:16; John 6:65). The preachers job, therefore, is to continually place the law and the gospel before Christians.

May the Lord Jesus richly bless you.

Will Nice People Be Saved?

by John Hendryx

"We must not suppose that if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world." (C.S. Lewis)

A reader recently responded to the above quote by Lewis with the following remark:

"True, but at least there would be less hatred!"

His answer is really how most of us naturally think. But helping to make people nice and moral is like putting a Band-Aid on cancer. Although many Christians may think making America more moral by strong political lobbying is our highest calling it may come as a surprise that morality and and making people nice is not our commission. We have not been mandated by God to do this and I believe this a diversionary activity. If the heart is not transformed or regenerated, all we do, then, is redirect the sin. We then make people into Pharisees and Jesus said that by making somebody a convert to our morality, we merely make him "twice as much a son of hell as [our]selves." This is just repackaged legalism, attempting to attain godliness by a systematic change of behavior which does not spring from a renewed heart.

Our condition is really worse than we ever imagined and we rarely take this very seriously. As an analogy, we could liken our spiritual condition to the the well-known movie, The Matrix. Humankind, in the movie, is blinded to the real world and is really made a slave to serve the interests of something else (batteries for the machines). Those caught in matrix are unaware of their own wretched condition and they go about their business completely oblivious to their plight. Morpheus points out, “the world that has been pulled over our eyes to blind [us] from the truth” and that humans are “slaves” in “bondage.” Reality is no different. Just try and perfectly obey God's commandments for a day and you'll know what I mean. God and our condition can only be known, however, as He reveals Himself in the Scriptures as the Holy Spirit opens our eyes that we might see - and He first reveals our fallen condition as being blinded so that we cannot see the truth:

"And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. 2 Corinthians 4:3-5

In one scene of the movie Morpheus says, "Many of [the people in the Matrix] are so inert, so hopelessly dependent on the system that they will fight to protect it." Then in a similar vein the Apostle Paul likens our real condition to one of bondage where we actually do the enemy's bidding for him and tells us that with gentleness we need to correct those in opposition to the gospel if perhaps God may grant them repentance so....

"...they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:25, 26)

Amazingly, The Matrix shows a deep grasp of our real world condition, whether consciously or not. The Scriptures testify that our problem is not just one where we need to be nice or moral. Just imagine in the movie, if Neo, knew the enslaved condition of mankind (blinded to the truth and made a slave to the machines), would he then waste his time telling people how to be nice or teach them how to change their behavior? If instead of helping to free people from the matrix cyber-prison, Neo decided that the solution was to tell people how to be good and tolerant as an answer to their problems, you would think he was out of his mind, engaging in worthless diversionary activity and we might have him institutionalized. But don't we often, as Christians, waste our time with similar thinking?

Using a similar analogy, theologian R. B Kuiper says,

"A man has been found guilty, shall we say, of a heinous crime and has been sentenced to death. He is now in prison, awaiting the day of his execution. A friend comes to visit him. This friend calls out: "I have good news for you!" Eagerly the condemned man asks: "What is it?" The answer comes: "Be good." In that message there is not so much as a shred of good news. It is most cruel mockery. Yet many a self-styled minister of Christ holds forth to sinners under the sentence of eternal death a precisely equivalent message as gospel."

Bad behavior is really only a symptom of a much greater concern. Likewise, the natural man is in bondage to his fallen nature and chooses only what that inner principle desires most. At the fall we lost the indwelling of the Spirit and now the Scripture testifies that the resulting consequence we find ourselves in is that we are hostile to God, hate the light and no one understands because the things of the Spirit are foolishness to us (John 3:19, 1 Cor 2:14). The real world and our true purpose remains hidden from our eyes due to no fault but our own. Without the supernatural intervention of God to redeem us we are caught in a situation worse than that of the Matrix. In the movie Neo says to Morpheus that he had been looking for him all his life. Morpheus tells him that this is only because he was looking for him first. This is similar with God toward us. He calls us out of darkness, out of slavery to sin and to the devil who has taken the natural man captive to do his will. Our desires are for things we have replaced God with, paltry and vain things. While we build up our dunghill here with our material possessions and pride that replaces the true God with ourselves, God has created us to inherit a much greater promise, the restoration of our original purpose. Don't get me wrong, certainly, as Christians,we ought to be engaged in building up culture, and we should be taking the lead, but a desire to do good does not come about by law, which does, however, serve a positive function of restraining evil. But if we really want to transform society and culture, the inward principle of grace must first take place in individuals. Law is powerless to change their hearts. This new desire will only come to unbelievers by a supernatural work of the Holy Spirit in the heart which changes their dispositions, thoughts, inclinations and affections so that they might delight in doing good. Spiritual resurrection is needed in those dead in sin who have been taken captive to do the will of another. The people trapped in the Matrix could not see beyond the limitations imposed by their captors. Their primary need, before all others, was to have a true view of who they were and what their condition was. Then and only then can life be lived in truth.

It is not about niceness or morality... it is about our condition. If everyone become moral tomorrow it would have no consequence on our enslavement. What we need is the new birth, a resurrection of our soul, a restoration to God's original intent for humankind. What we need is the gospel. Theological liberals and conservatives alike need to recognize that our spiritual condition is much worse than we had thought. The conservatives have a tendency to condescendingly to look down at people with moral corruption and behaviorisms like sexual impurity, homosexuality and adultery all the while forgetting that God is equally if not more angry at pride, anger and bigotry. They are just as dreadfully cracked about the head and desperately in need of mending as the liberal. God's wrath hangs over those who trust in good works, those who somehow really are tempted think they are more deserving than another. Jesus said that many will come to Him on that Day and say, "did we not do [this or that] in your name." Jesus said he never knew them. Why? Because they trusted in themselves, in their goodness, rather than on the finished work of Christ. We must remind ourselves daily that it is grace, grounded in the redemptive work of Christ ALONE that saved us. You are just as much a child of wrath as the liberal if you think you are more deserving.

The liberals then come and say we need to be tolerant and embrace diversity, allow for people of all orientations to continue in their ways since we now know that this is natural and this is who they are. In doing so, they also promote a change of behavior that conforms to the socially constructed philosophy of the day, as gospel. Thus, being taken captive by the culture around them, they strip the gospel of all supernatural influence and fail to recognize that, we all are naturally incapable of obeying God and the gospel. There is no one who is naturally inclined to the humbling terms of the gospel. Prior to God's work of regenerative grace we all have an inward natural principle which is bent on rebellion against God. Conservatives and liberals alike are hold in common the fact that they are spiritually impotent and in desperate need of regeneration. The "world that has been pulled over our eyes to blind us from the truth" (Morpheus) needs to fall like scales from our eyes (like Paul). Both groups need to repent of trusting in their good works and despair of any hope from themselves, which is the first (graciously bestowed) prerequisite of a sound conversion. The good news is that in the gospel God reveals the same righteousness and faith for us that God demands from us. What we had to have, but could not create or achieve or fulfill, God grants us freely, namely, the righteousness of God (2 Cor. 5:21) and the faith of Christ. The faith we have is ours but it arises from a new disposition of heart that God freely gives those He came to save. As Jesus said to Nicodemus, "we must be born again."

Growing in Grace & Conscious of Sin

John Hendryx

Due to a rising sense of sin, many genuine Christians, as they grow in grace, may occasionally have doubts arise as to the assurance of their conversion. We can feel that grace is declining when our awareness of inner corruption is growing. Our pride, our lusts and other corruptions swell up in our breasts and so we wonder if our conversion is real, or at least wonder where God is in all of this. Rather than being comforted, we feel extraordinary discomfort. We become worried and irritated and wonder how it is that we feel guiltier than ever.

If you are complaining to yourself in this way, let me ask you this: Were these corruptions in you before you began to sense their reality? If you are human you answered in the affirmative. You may have noticed them before but not been humbled by them, but now your soul is vexed and brought low by them. This might seem strange but actually you are finally judging yourself aright. This is not a sign of grace decay and decline but, on the contrary, a sign that you are growing in grace. If you notice your sin more, it is because you have more light, because the Lord has made you more sensitive to it. This is actually a sign that God united you to Himself in Christ, and a sign of a thriving Christian. For if God is with you, you will be more discomforted than ever in the presence of your own sin. This means the Spirit is doing His work. The result is that we may think ourselves even more vile sinners than we previously thought. Christian, take note, if this is the case, this is not the love of sin growing in your heart but the love of the Savior. You only make this judgment against yourself because God has made you His and jealously desires your entire heart. That you now finally take notice of these things means that the gospel is at work in you, and additionally, that sin will no longer keep you in bondage but that the Lord is now both freeing you and purging sin from you. The sense of it and the growing distaste for it is the evidence that He is saving you from both the guilt and power of sin. The Son of God has arisen in your bosom and thus the cold glacier has begun to melt as His warmth and love fills you. So if you feel the pangs of more sin in your heart as a Christian see it as a sign that the Lord is moving you on to greater maturity, not less. It seems most dark before sunrise. So if you are irritated rather than comforted, it is not a sign that grace is declining … more likely it is a sign that it is increasing. Humility is better developed in harsh conditions than under the mild comfort of a San Diego day.

-J.W. Hendryx

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Copyright © Monergism Books

The Bruised Reed

By Richard Sibbes

Table of Contents

1. The Reed and the Bruising

Christ's calling - How Christ pursues his calling –What it is to be bruised -The good effects of bruising

2. Christ Will Not Break the Bruised Reed

Christ's dealings with the bruised reed - For ourselves - Who are the bruised reeds?

3. The Smoking Flax

Grace is little at first - Grace is mingled with corruption

4. Christ Will Not Quench the Smoking Flax

The least spark of grace is precious - Support the weak

5. The Spirit of Mercy Should Move Us

Simplicity and humility - Sound judgment  - How those in authority should act - We are debtors to the weak

6. Marks of the Smoking Flax

Our rule is the covenant of grace  - The presence of the. heavenly fire

7. Help for the Weak

Temptations which hinder comfort - Weakness should not keep us from duty

8. Duties and Discouragements

We should persist in duties - Overcoming discouragements - The source of discouragements - Some scruples removed - What are sins of infirmity?

9. Believe Christ, Not Satan

How we should think of Christ - When Christ seems to be an enemy - When doubt assails us

10. Quench Not the Spirit

False despair of Christ's mercy - False hope of Christ's mercy - Resisting Christ's mercy - Presuming on Christ's mercy - Seeking another source of mercy - Mistreating the heirs of mercy -  Strife among the heirs of mercy  - Taking advantage of the bruised - Despising the simple means of mercy

11. Christ's Judgment and Victory

Christ's judgment established in us - Christ's mildness and his government  - Pardon leads to obedience - Justification leads to sanctification

12. Christ's Wise Government

Judgment and wisdom  - The need for heavenly light - Where Christ's government is set up - How Christ governs us - The effects of this in practice

13. Grace Shall Reign

Why Christ's kingdom must prevail - Why the enemy seems victorious -  Consolation for weak Christians -  Evidences of Christ's rule in us

14. Means to Make Grace Victorious

Rules for right judgment -  Keeping our judgment clear - Reasons for seeming lack of progress - All should side with Christ

15. Christ's Public Triumph

The open glory of Christ in his members -  Follow sincerity and truth  - Christ alone advances this government - We must not look to ourselves -  Christ makes us feel our dependence The triumph of grace

16. Through Conflict to Victory

Why Christ's government is opposed - We must expect opposition - Our victory in Christ is certain - Treasure the

least degree of grace - Encouragement to come to Christ - Christ is the hope of the church - Faith will prevail

Copyright

1. The Reed and the Bruising

The prophet Isaiah, being lifted up and carried with the wing of a prophetical spirit, passes over all the time between him and the appearing of Jesus Christ in the flesh. Seeing with the eye of prophecy, and with the eye of faith, Christ as present, he presents him, in the name of God, to the spiritual eye of others, in these words: `Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth' (Isa. 42:1 3). These words are alleged by Matthew as fulfilled now in Christ (Matt. 12:18 20). In them are propounded, first, the calling of Christ to his office; secondly, the manner in which he carries it out.

CHRIST'S CALLING

God calls him here his servant. Christ was God's servant in the greatest piece of service that ever was, a chosen and a choice servant who did and suffered all by commission from the Father. In this we may see the sweet love of God to us, in that he counts the work of our salvation by Christ his greatest service, and in that he will put his only beloved Son to that service. He might well prefix it with `Behold' to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, apprehensive consciences look so much to the present trouble they are in that they need to be roused up to behold him in whom they may find rest for their distressed souls. In temptations it is safest to behold nothing but Christ the true brazen serpent, the true `Lamb of God that taketh away the sin of the world', (John 1:29). This saving object has a special influence of comfort to the soul, especially if we look not only on Christ, but upon the Father's authority and love in him. For in all that Christ did and suffered as Mediator, we must see God in him reconciling the world unto himself (2 Cor. 5:19).

What a support to our faith is this, that God the Father, the party offended by our sins, is so well pleased with the work of redemption! And what a comfort is this, that, seeing God's love rests on Christ, as well pleased in him, we may gather that he is as well pleased with us, if we be in Christ! For his love rests in a whole Christ, in Christ mystical, as well as Christ natural, because he loves him and us with one love. Let us, therefore, embrace Christ, and in him God's love, and build our faith safely on such a Saviour that is furnished with so high a commission.

See here, for our comfort, a sweet agreement of all three persons: the Father gives a commission to Christ; the Spirit furnishes and sanctifies to it, and Christ himself executes the office of a Mediator. Our redemption is founded upon the joint agreement of all three persons of the Trinity.

HOW CHRIST PURSUES HIS CALLING

This is here said to be done modestly, without making a noise, or raising dust by any pompous coming, as princes are accustomed to do. `His voice shall not be heard.' His voice indeed was heard, but what voice? `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). He cried, but how? `Ho, every one that thirsteth, come ye to the waters' (Isa. 55:1). And as his coming was modest, so it was mild, which is set down in these words: `A bruised reed shall he not break, and smoking flax shall he not quench.'

We see, therefore, that the condition of those with whom he was to deal was that they were bruised reeds and smoking flax; not trees, but reeds; and not whole, but bruised reeds. The church is compared to weak things: to a dove amongst the fowls; to a vine amongst the plants; to sheep amongst the beasts; to a woman, which is the weaker vessel.

God's children are bruised reeds before their conversion and oftentimes after. Before conversion all (except such as, being brought up in the church, God has delighted to show himself gracious to from their childhood) are bruised reeds, yet in different degrees, as God sees fit. And as there are differences with regard to temperament, gifts and manner of life, so there are in God's intention to use men in the time to come; for usually he empties such of themselves, and makes them nothing, before he will use them in any great services.

WHAT IT IS TO BE BRUISED

The bruised reed is a man that for the most part is in some misery, as those were that came to Christ for help, and by misery he is brought to see sin as the cause of it, for, whatever pretences sin makes, they come to an end when we are bruised and broken. He is sensible of sin and misery, even unto bruising; and, seeing no help in himself, is carried with restless desire to have supply from another, with some hope, which a little raises him out of himself to Christ, though he dare not claim any present interest of mercy. This spark of hope being opposed by doubtings and fears rising from corruption makes him as smoking flax; so that both these together, a bruised reed and smoking flax, make up the state of a poor distressed man. This is such an one as our Saviour Christ terms `poor in spirit' (Matt. 5:3), who sees his wants, and also sees himself indebted to divine justice. He has no means of supply from himself or the creature, and thereupon mourns, and, upon some hope of mercy from the promise and examples of those that have obtained mercy, is stirred up to hunger and thirst after it.

THE GOOD EFFECTS OF BRUISING

This bruising is required before conversion that so the Spirit may make way for himself into the heart by levelling all proud, high thoughts, and that we may understand ourselves to be what indeed we are by nature. We love to wander from ourselves and to be strangers at home, till God bruises us by one cross or other, and then we `begin to think', and come home to ourselves with the prodigal (Luke 15:17). It is a very hard thing to bring a dull and an evasive heart to cry with feeling for mercy. Our hearts, like criminals, until they be beaten from all evasions, never cry for the mercy of the judge.

Again, this bruising makes us set a high price upon Christ. Then the gospel becomes the gospel indeed; then the fig leaves of morality will do us no good. And it makes us more thankful, and, from thankfulness, more fruitful in our lives; for what makes many so cold and barren, but that bruising for sin never endeared God's grace to them?

Likewise this dealing of God establishes us the more in his ways, having had knocks and bruisings in our own ways. This is often the cause of relapses and apostasy, because men never smarted for sin at the first; they were not long enough under the lash of the law. Hence this inferior work of the Spirit in bringing down high thoughts (2 Cor. 10:5) is necessary before conversion. And, for the most part, the Holy Spirit, to further the work of conviction, joins with it some affliction, which, when sanctified, has a healing and purging power.

After conversion we need bruising so that reeds may know themselves to be reeds, and not oaks. Even reeds need bruising, by reason of the remainder of pride in our nature, and to let us see that we live by mercy. Such bruising may help weaker Christians not to be too much discouraged, when they see stronger ones shaken and bruised. Thus Peter was bruised when he wept bitterly (Matt. 26:75). This reed, till he met with this bruise, had more wind in him than pith when he said, `Though all forsake thee, I will not' (Matt. 26:33). The people of God cannot be without these examples. The heroic deeds of those great worthies do not comfort the church so much as their falls and bruises do. Thus David was bruised until he came to a free confession, without guile of spirit (Psa. 32:3 5); nay, his sorrows did rise in his own feeling unto the exquisite pain of breaking of bones (Psa. 51:8). Thus Hezekiah complains that God had `broken his bones' as a lion (Isa. 38:13). Thus the chosen vessel Paul needed the messenger of Satan to buffet him lest he should be lifted up above measure (2 Cor. 12:7).

Hence we learn that we must not pass too harsh judgment upon ourselves or others when God exercises us with bruising upon bruising. There must be a conformity to our head, Christ, who `was bruised for us' (Isa. 53:5) that we may know how much we are bound unto him.

Ungodly spirits, ignorant of God's ways in bringing his children to heaven, censure broken hearted Christians as miserable persons, whereas God is doing a gracious, good work with them. It is no easy matter to bring a man from nature to grace, and from grace to glory, so unyielding and intractable are our hearts.

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2.  Christ Will Not Break the Bruised Reed

In pursuing his calling, Christ will not break the bruised reed, nor quench the smoking flax, in which more is meant than spoken, for he will not only not break nor quench, but he will cherish those with whom he so deals.

CHRIST'S DEALINGS WITH THE BRUISED REED

Physicians, though they put their patients to much pain, will not destroy nature, but raise it up by degrees. Surgeons will lance and cut, but not dismember. A mother who has a sick and self willed child will not therefore cast it away. And shall there be more mercy in the stream than in the spring? Shall we think there is more mercy in ourselves than in God, who plants the affection of mercy in us?

But for further declaration of Christ's mercy to all bruised reeds, consider the comfortable relationships he has taken upon himself of husband, shepherd and brother, which he will discharge to the utmost. Shall others by his grace fulfill what he calls them unto, and not he who, out of his love, has taken upon him these relationships, so thoroughly founded upon his Father's assignment, and his own voluntary undertaking? Consider the names he has borrowed from the mildest creatures, such as lamb and hen, to show his tender care. Consider his very name Jesus, a Saviour, given him by God himself. Consider his office answerable to his name, which is that he should `bind up the broken hearted' (Isa. 61:1). At his baptism the Holy Ghost rested on him in the shape of a dove, to show that he should be a dove like, gentle Mediator.

See the gracious way he executes his offices. As a prophet, he came with blessing in his mouth, `Blessed are the poor in spirit' (Matt. 5:3), and invited those to come to him whose hearts suggested most exceptions against themselves, `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). How did his heart yearn when he saw the people `as sheep having no shepherd' (Matt. 9:36)! He never turned any back again that came to him, though some went away of themselves. He came to die as a priest for his enemies. In the days of his flesh he dictated a form of prayer unto his disciples, and put petitions unto God into their mouths, and his Spirit to intercede in their hearts. He shed tears for those that shed his blood, and now he makes intercession in heaven for weak Christians, standing between them and God's anger. He is a meek king; he will admit mourners into his presence, a king of poor and afflicted persons. As he has beams of majesty, so he has a heart of mercy and compassion. He is the prince of peace (Isa. 9:6). Why was he tempted, but that he might `succor them that are tempted' (Heb. 2:18)? What mercy may we not expect from so gracious a Mediator (1 Tim. 2:5) who took our nature upon him that he might be gracious? He is a physician good at all diseases, especially at the binding up of a broken heart. He died that he might heal our souls with a plaster of his own blood, and by that death save us, which we were the procurers of ourselves, by our own sins. And has he not the same heart in heaven? 'Saul, Saul, why persecutest thou me?' cried the Head in heaven, when the foot on earth was trodden on (Acts 9:4). His advancement has not made him forget his own flesh. Though it has freed him from passion, yet not from compassion towards us. The lion of the tribe of Judah will only tear in pieces those that `will not have him rule over them' (Luke 19:14). He will not show his strength against those who prostrate themselves before him.

FOR OURSELVES

1. What should we learn from this, but to `come boldly to the throne of grace' (Heb. 4:16) in all our grievances? Shall our sins discourage us, when he appears there only for sinners? Are you bruised? Be of good comfort, he calls you. Conceal not your wounds, open all before him and take not Satan's counsel. Go to Christ, although trembling, as the poor woman who said, `If I may but touch his garment' (Matt. 9:21). We shall be healed and have a gracious answer. Go boldly to God in our flesh; he is flesh of our flesh, and bone of our bone for this reason, that we might go boldly to him. Never fear to go to God, since we have such a Mediator with him, who is not only our friend but our brother and husband. Well might the angel proclaim from heaven, `Behold, I bring you good tidings of great joy' (Luke 2:10). Well might the apostle stir us up to `rejoice in the Lord alway: and again I say, Rejoice' (Phil. 4:4). Paul was well advised upon what grounds he did it. Peace and joy are two main fruits of Christ's kingdom. Let the world be as it will, if we cannot rejoice in the world, yet we may rejoice in the Lord. His presence makes any condition comfortable. `Be not afraid,' says he to his disciples, when they were afraid, as if they had seen a ghost, `It is I' (Matt. 14:27), as if there were no cause of fear where he was present.

2. Let this support us when we feel ourselves bruised. Christ's way is first to wound, then to heal. No sound, whole soul shall ever enter into heaven. Think when in temptation, Christ was tempted for me; according to my trials will be my graces and comforts. If Christ be so merciful as not to break me, I will not break myself by despair, nor yield myself over to the roaring lion, Satan, to break me in pieces.

3. See the contrary disposition of Christ on the one hand and Satan and his instruments on the other. Satan sets upon us when we are weakest, as Simeon and Levi upon the Shechemites, `when they were sore' (Gen. 34:25), but Christ will make up in us all the breaches which sin and Satan have made. He `binds up the broken hearted' (Isa. 61:1). As a mother is tenderest to the most diseased and weakest child, so does Christ most mercifully incline to the weakest. Likewise he puts an instinct into the weakest things to rely upon something stronger than themselves for support. The vine stays itself upon the elm, and the weakest creatures often have the strongest shelters. The consciousness of the church's weakness makes her willing to lean on her beloved, and to hide herself under his wing.

WHO ARE THE BRUISED REEDS?

But how shall we know whether we are such as may expect mercy ?

Answer: (1) By the bruised here is not meant those that are brought low only by crosses, but such as, by them, are brought to see their sin, which bruises most of all. When conscience is under the guilt of sin, then every judgment brings a report of God's anger to the soul, and all lesser troubles run into this great trouble of conscience for sin. As all corrupt humours run to the diseased and bruised part of the body, and as every creditor falls upon the debtor when he is once arrested, so when conscience is once awakened, all former sins and present crosses join together to make the bruise the more painful. Now, he that is thus bruised will be content with nothing but with mercy from him who has bruised him. He has wounded, and he must heal (Hos. 6:1). The Lord who has bruised me deservedly for my sins must bind up my heart again. (2) Again, a man truly bruised judges sin the greatest evil, and the favor of God the greatest good. (3) He would rather hear of mercy than of a kingdom. (4) He has poor opinions of himself, and thinks that he is not worth the earth he treads on. (5) Towards others he is not censorious, as being taken up at home, but is full of sympathy and compassion to those who are under God's hand. (6) He thinks that those who walk in the comforts of God's Spirit are the happiest men in the world. (7) He trembles at the Word of God (Isa. 66:2), and honours the very feet of those blessed instruments that bring peace unto him (Rom. 10:15). (8) He is more taken up with the inward exercises of a broken heart than with formality, and is yet careful to use all sanctified means to convey comfort.

But how shall we come to this state of mind?

Answer: First, we must conceive of bruising either as a state into which God brings us, or as a duty to be performed by us. Both are here meant. We must join with God in bruising ourselves. When he humbles us, let us humble ourselves, and not stand out against him, for then he will redouble his strokes. Let us justify Christ in all his chastisements, knowing that all his dealing towards us is to cause us to return into our own hearts. His work in bruising tends to our work in bruising ourselves. Let us lament our own perversity, and say: Lord, what a heart have I that needs all this, that none of this could be spared! We must lay siege to the hardness of our own hearts, and aggravate sin all we can. We must look on Christ, who was bruised for us, look on him whom we have pierced with our sins. But all directions will not prevail, unless God by his Spirit convinces us deeply, setting our sins before us, and driving us to a standstill. Then we will cry out for mercy. Conviction will breed contrition, and this leads to humiliation. Therefore desire God that he would bring a clear and a strong light into all the corners of our souls, and accompany it with a spirit of power to lay our hearts low.

A set measure of bruising of ourselves cannot be prescribed, but it must be so far as (1) that we may prize Christ above all, and see that a Saviour must be had; and (2) that we reform that which is amiss, though it be to the cutting off of our right hand, or pulling out of our right eye. There is a dangerous slighting of the work of humiliation, some alleging this for a pretence for their casual dealing with their own hearts, that Christ will not break the bruised reed; but such must know that every sudden terror and short grief is not that which makes us bruised reeds; not a little `bowing down our heads like a bulrush' (Isa. 58:5), but a working our hearts to such a grief as will make sin more odious unto us than punishment, until we offer a `holy violence' against it. Else, favouring ourselves, we make work for God to bruise us, and for sharp repentance afterwards. It is dangerous, I confess, in some cases, with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again. Therefore it is good in mixed assemblies to mingle comfort that every soul may have its due portion. But if we have this for a foundation truth, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing. It is better to go bruised to heaven than sound to hell. Therefore let us not take off ourselves too soon, nor pull off the plaster before the cure be wrought, but keep ourselves under this work till sin be the sourest, and Christ the sweetest, of all things. And when God's hand is upon us in any way, it is good to divert our sorrow for other things to the root of all, which is sin. Let our grief run most in that channel, that as sin bred grief, so grief may consume sin.

But are we not bruised unless we grieve more for sin than we do for punishment ?

Answer: Sometimes our grief from outward grievances may lie heavier upon the soul than grief for God's displeasure, because, in such cases, the grief works upon the whole man, both outward and inward, and has nothing to support it, but a little spark of faith. This faith, by reason of the violent impression of the grievance, is suspended in the exercises of it. This is most felt in sudden distresses which come upon the soul as a torrent or land flood, and especially in bodily sicknesses which, by reason of the sympathy between the soul and the body, work upon the soul so far as to hinder not only the spiritual, but often the natural acts. Therefore, James wishes us in affliction to pray ourselves, but in case of sickness to `send for the elders' (James 5:14). These may, as those in the Gospels, offer up to God in their prayers the sick person who is unable to present his own case. Hereupon God admits of such a plea from the sharpness and bitterness of the grievance, as in David (Psa. 6). The Lord knows our frame; he remembers that we are but dust (Psa. 103:14), that our strength is not the strength of steel.

This is a branch of his faithfulness to us as his creatures, whence he is called `a faithful Creator' (1 Pet. 4:19). `God is faithful, who will not suffer you to be tempted above that ye are able' (1 Cor. 10:13). There were certain commandments which the Jews called the hedges of the law. So as to fence men off from cruelty, God commanded that they should not take the dame with the young, nor `seethe a kid in his mother's milk' (Exod. 23:19), nor `muzzle the mouth of the ox' (1 Cor. 9:9). Does God take care of beasts, and not of his more noble creature? And therefore we ought to judge charitably of the complaints of God's people which are wrung from them in such cases. Job had the esteem with God of a patient man, notwithstanding those passionate complaints. Faith overborne for the present will gain ground again; and grief for sin, although it come short of grief for misery in terms of violence, yet it goes beyond it in constancy; as a running stream fed with a spring holds out, when a sudden swelling brook fails.

For the concluding of this point, and our encouragement to a thorough work of bruising, and patience under God's bruising of us, let all know that none are fitter for comfort than those that think themselves furthest off. Men, for the most part, are not lost enough in their own feeling for a Saviour. A holy despair in ourselves is the ground of true hope. In God the fatherless find mercy (Hos. 14:3); if men were more fatherless, they should feel more God's fatherly affection from heaven, for the God who dwells in the highest heavens dwells likewise in the lowest soul (Isa. 57:15). Christ's sheep are weak sheep, and lacking in something or other; he therefore applies himself to the necessities of every sheep. He seeks that which was lost, and brings again that which was driven out of the way, and binds up that which was broken, and strengthens the weak (Ezek. 34:16). His tenderest care is over the weakest. The lambs he carries in his bosom (Isa. 40:11). He says to Peter, `Feed my lambs' (John 21:15). He was most familiar and open to troubled souls. How careful he was that Peter and the rest of the apostles should not be too much dejected after his resurrection! `Go your way, tell his disciples and Peter' (Mark 16:7). Christ knew that guilt of their unkindness in leaving of him had dejected their spirits. How gently did he endure the unbelief of Thomas and stooped so far unto his weakness, as to suffer him to thrust his hand into his side.

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3. The Smoking Flax

In pursuing his calling, Christ will not quench the smoking flax, or wick, but will blow it up till it flames. In smoking flax there is but a little light, and that weak, as being unable to flame, and that little mixed with smoke. The observations from this are that, in God's children, especially in their first conversion, there is but a little measure of grace, and that little mixed with much corruption, which, as smoke, is offensive; but that Christ will not quench this smoking flax.

GRACE IS LITTLE AT FIRST

There are several ages in Christians, some babes, some young men. Faith may be as `a grain of mustard seed' (Matt. 17:20). Nothing so little as grace at first, and nothing more glorious afterward. Things of greatest perfection are longest in coming to their growth. Man, the most perfect creature, comes to perfection by little and little; worthless things, as mushrooms and the like, like Jonah's gourd, soon spring up, and soon vanish. A new creature is the most excellent creature in all the world, therefore it grows up by degrees. We see in nature that a mighty oak rises from an acorn. It is with a Christian as it was with Christ, who sprang out of the dead stock of Jesse, out of David's family (Isa. 53:2), when it was at the lowest, but he grew up higher than the heavens. It is not with the trees of righteousness as it was with the trees of paradise, which were created all perfect at the first. The seeds of all the creatures in the present goodly frame of the world were hid in the chaos, in that confused mass at the first, out of which God commanded all creatures to arise. In the small seeds of plants lie hidden both bulk and branches, bud and fruit. In a few principles lie hidden all comfortable conclusions of holy truth. All these glorious fireworks of zeal and holiness in the saints had their beginning from a few sparks.

Let us not therefore be discouraged at the small beginnings of grace, but look on ourselves as elected to be `holy and without blame' (Eph. 1:4). Let us look on our imperfect beginning only to enforce further striving to perfection, and to keep us in a low opinion of ourselves. Otherwise, in case of discouragement, we must consider ourselves as Christ does, who looks on us as those he intends to fit for himself. Christ values us by what we shall be, and by what we are elected unto. We call a little plant a tree, because it is growing up to be so. `Who has despised the day of small things?' (Zech. 4:10). Christ would not have us despise little things.

The glorious angels disdain not attendance on little ones - little in their own eyes, and little in the eyes of the world. Grace, though little in quantity, yet is much in vigor and worth. It is Christ that raises the worth of little and mean places and persons. Bethlehem was the least (Mic. 5:2; Matt. 2:6), and yet not the least; the least in itself, not the least in respect that Christ was born there. The second temple (Hag. 2:9) came short of the outward magnificence of the former; yet it was more glorious than the first because Christ came into it. The Lord of the temple came into his own temple. The pupil of the eye is very little, yet sees a great part of the heaven at once. A pearl, though little, yet is of much esteem. Nothing in the world is of so good use as the least grain of grace.

GRACE IS MINGLED WITH CORRUPTION

But grace is not only little, but mingled with corruption; therefore a Christian is said to be smoking flax. So we see that grace does not do away with corruption all at once, but some is left for believers to fight with. The purest actions of the purest men need Christ to perfume them; and this is his office. When we pray, we need to pray again for Christ to pardon the defects of our prayers. Consider some instances of this smoking flax:

Moses at the Red Sea, being in a great perplexity, and knowing not what to say, or which way to turn, groaned to God. No doubt this was a great conflict in him. In great distresses we know not what to pray, but the Spirit makes request with sighs that cannot be expressed (Rom. 8:26). Broken hearts can yield but broken prayers.

When David was before the king of Gath (1 Sam. 21:13) and disfigured himself in an uncomely manner, in that smoke there was some fire also. You may see what an excellent psalm he makes upon that occasion, Psalm 34, in which, on the basis of experience, he says, `The LORD is nigh unto them that are of a broken heart' (Psa. 34:18). `I said in my haste, I am cut off from before thine eyes.' There is smoke. `Nevertheless thou heardest the voice of my supplications' (Psa. 31:22). There is fire. `Lord, save us: we perish' (Matt. 8:25), cry the disciples. Here is smoke of infidelity, yet so much light of faith as stirred them up to pray to Christ. `Lord, I believe.'  There is light.

‘Help thou mine unbelief.' There is smoke (Mark 9:24). Jonah cries, `I am cast out of thy sight.' There is smoke. `Yet I will look again toward thy holy temple.' There is light (Jon. 2:4).

`O wretched man that I am!', says Paul, with a sense of his corruption. Yet he breaks out into thanks to God through Jesus Christ our Lord (Rom. 7:24).

`I sleep,' says the church in the Song of Solomon, `but my heart waketh' (Song of Sol. 5:2). In the seven churches, which for their light are called `seven golden candlesticks' (Rev. 2 and 3), most of them had much smoke with their light.

The reason for this mixture is that we carry about us a double principle, grace and nature. The end of it is especially to preserve us from those two dangerous rocks which our natures are prone to dash upon, security and pride, and to force us to pitch our rest on justification, not sanctification, which, besides imperfection, has some stains. Our spiritual fire is like our ordinary fire here below, that is, mixed. Fire is most pure in its own element above; so shall all our graces be when we are where we would be, in heaven, which is our proper element.

From this mixture arises the fact that the people of God have so different judgments of themselves, looking sometimes at the work of grace, sometimes at the remainder of corruption, and when they look upon that, then they think they have no grace. Though they love Christ in his ordinances and children, yet they dare not claim so near acquaintance as to be his. Even as a candle in the socket sometimes shows its light, and sometimes the show of light is lost; so sometimes they are well persuaded of themselves, sometimes at a loss.

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4. Christ Will Not Quench the Smoking Flax

The second observation concerning the weak and small beginnings of grace is that Christ will not quench the smoking flax. This is so for two principal reasons. First, because this spark is from heaven: it is his own, it is kindled by his own Spirit. And secondly, it tends to the glory of his powerful grace in his children that he preserves light in the midst of darkness, a spark in the midst of the swelling waters of corruption.

THE LEAST SPARK OF GRACE IS PRECIOUS

There is an especial blessing in that little spark. `As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes' (Isa. 65:8). We see how our Saviour Christ bore with Thomas in his doubting (John 20:27), and with the two disciples that went to Emmaus, who wavered as to whether he came to redeem Israel or not (Luke 24:21). He quenched not that little light in Peter, which was smothered: Peter denied him, but he denied not Peter (Luke 22:61). `If thou wilt, thou canst,' said one poor man in the Gospel (Matt. 8:2). `If thou canst do anything,' said another (Mark 9:22). Both were smoking flax. Neither of them was quenched. If Christ had stood upon his own greatness, he would have rejected him that came with his `if'. But Christ answers his `if' with a gracious and absolute grant, `I will, be thou clean.' The woman that was diseased with an issue did but touch, with a trembling hand, and but the hem of his garment, and yet she went away both healed and comforted. In the seven churches (Rev. 2 and 3), we see that Christ acknowledges and cherishes anything that was good in them. Because the disciples slept due to infirmity, being oppressed with grief, our Saviour Christ frames a comfortable excuse for them, `The spirit indeed is willing, but the flesh is weak' (Matt. 26:41).

If Christ should not be merciful, he would miss of his own ends: `There is forgiveness with thee, that thou mayest be feared' (Psa. 130:4). Now all are welcome to come under that banner of love which he spreads over his own: `Unto thee shall all flesh come' (Psa. 65:2). He uses moderation and care, `lest the spirit should fail before him, and the souls which he hath made' (Isa. 57:16). Christ's heart yearned, the text says, when he saw the people without meat, `lest they faint in the way' (Matt. 15:32); much more will he have regard for the preventing of our spiritual faintings.

SUPPORT THE WEAK

Here see the opposite dispositions in the holy nature of Christ and the impure nature of man. Man for a little smoke will quench the light. Christ, we see, ever cherishes even the least beginnings. How he bore with the many imperfections of his poor disciples! If he did sharply check them, it was in love, and that they might shine the brighter. Can we have a better pattern to follow than this from him by whom we hope to be saved? `We then that are strong ought to bear the infirmities of the weak' (Rom. 15:1). `I am made all things to all men, that I might by all means save some' (1 Cor. 9:22). Oh, that this gaining and winning disposition were more in many! Many, so far as in us lies, are lost for want of encouragement. See how that faithful fisher of men, the Apostle Paul, labors to catch his judge: `I know that thou believest the prophets' (Acts 26:27), and then wishes him all saving good, but not bonds. He might have added them too, but he would not discourage one that responded. He would therefore wish Agrippa only that which was good in religion. How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly). Oh, says he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them.

It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction.

It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church.

Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to scorn. When blindness and boldness, ignorance and arrogance, weakness and willfulness, meet together in men, it renders them odious to God, burdensome in society, dangerous in their counsels, disturbers of better purposes, intractable and incapable of better direction, miserable in the issue. Where Christ shows his gracious power in weakness, he does it by letting men understand themselves so far as to breed humility, and magnify God's love to such as they are. He does it as a preservative against discouragements from weakness, to bring men into a less distance from grace, as an advantage to poverty of spirit, rather than greatness of condition and parts, which yield to corrupt nature fuel for pride. Christ refuses none for weakness of parts, that none should be discouraged, but accepts none for greatness, that none should be lifted up with that which is of so little reckoning with God. It is no great matter how dull the scholar be when Christ takes upon him to be the teacher, who, as he prescribes what to understand, so he gives understanding itself, even to the simplest.

The church suffers much from weak ones, therefore we may assert our liberty to deal with them, though mildly, yet oftentimes directly. The scope of true love is to make the party better, which concealment oftentimes hinders. With some a spirit of meekness prevails most, but with some a rod. Some must be `pulled out of the fire' (Jude 23) with violence, and they will bless God for us in the day of their visitation. We see that our Saviour multiplies woe upon woe when he has to deal with hard hearted hypocrites (Matt. 23:13), for hypocrites need stronger conviction than gross sinners, because their will is bad, and therefore usually their conversion is violent. A hard knot must have an answerable wedge, else, in a cruel pity, we betray their souls. A sharp reproof sometimes is a precious pearl and a sweet balm. The wounds of secure sinners will not be healed with sweet words. The Holy Ghost came as well in fiery tongues as in the likeness of a dove, and the same Holy Spirit will vouchsafe a spirit of prudence and discretion, which is the salt to season all our words and actions. And such wisdom will teach us `to speak a word in season' (Isa. 50:4), both to the weary, and likewise to the secure soul. And, indeed, he has need of `the tongue of the learned' that shall either raise up or cast down, though in this place I speak of mildness towards those that are weak and are sensible of it. These we must bring on gently, and drive softly, as Jacob did his cattle (Gen. 33:14), according to their pace, and as his children were able to endure.

Weak Christians are like glasses which are hurt with the least violent usage, but if gently handled will continue a long time. This honor of gentle use we are to give to the weaker vessels (1 Pet. 3:7), by which we shall both preserve them and likewise make them useful to the church and ourselves.

In diseased bodies, if all ill humours be purged out, you shall purge life and all away. Therefore, though God says that he will `refine them as silver is refined' (Zech. 13:9), yet he said he had `refined thee, but not with silver' (Isa. 48:10), that is, not so exactly as that no dross remains, for he has respect to our weakness. Perfect refining is for another world, for the world of the souls of perfect men.

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5. The Spirit of Mercy Should Move Us

Preachers need to take heed therefore how they deal with young believers. Let them be careful not to pitch matters too high, making things necessary evidences of grace which agree not to the experience of many a good Christian, and laying salvation and damnation upon things that are not fit to bear so great a weight. In this way men are needlessly cast down and may not soon be raised up again by themselves or others. The ambassadors of so gentle a Saviour should not be overbearing, setting up themselves in the hearts of people where Christ alone should sit as in his own temple. Too much respect to man was one of the inlets of popery. `Let a man so account of us, as of the ministers of Christ' (1 Cor. 4:1), neither more nor less, just so much. How careful was Paul in cases of conscience not to lay a snare upon any weak conscience.

SIMPLICITY AND HUMILITY

Preachers should take heed likewise that they hide not their meaning in dark speeches, speaking in the clouds. Truth fears nothing so much as concealment, and desires nothing so much as clearly to be laid open to the view of all. When it is most unadorned, it is most lovely and powerful. Our blessed Saviour, as he took our nature upon him, so he took upon him our familiar manner of speech, which was part of his voluntary abasement. Paul was a profound man, yet he became as a nurse to the weaker sort (1 Thess. 2:7).

That spirit of mercy that was in Christ should move his servants to be content to abase themselves for the good of the meanest. What made the kingdom of heaven `suffer violence' (Matt. 11:12) after John the Baptist's time, but that comfortable truths were laid open with such plainness and evidence that the people were so affected with them as to offer a holy violence to obtain them?

Christ chose those to preach mercy who had felt most mercy, as Peter and Paul, that they might be examples of what they taught. Paul became all things to all men (1 Cor. 9:22), stooping unto them for their good. Christ came down from heaven and emptied himself of majesty in tender love to souls. Shall we not come down from our high conceits to do any poor soul good? Shall man be proud after God has been humble? We see the ministers of Satan turn themselves into all shapes to `make one proselyte' (Matt. 23:15). We see ambitious men study accommodation of themselves to the humours of those by whom they hope to be raised, and shall not we study application of ourselves to Christ, by whom we hope to be advanced, nay, are already sitting with him in heavenly places? After we are gained to Christ ourselves, we should labour to gain others to Christ. Holy ambition and covetousness will move us to put upon ourselves the disposition of Christ. But we must put off ourselves first.

Again we should not rack their wits with curious or `doubtful disputations' (Rom. 14:1), for so we shall distract and tire them, and give occasion to make them cast off the care of all. That age of the church which was most fertile in subtle questions was most barren in religion; for it makes people think religion to be only a matter of cleverness, in tying and untying of knots. The brains of men inclining that way are hotter usually than their hearts.

Yet notwithstanding, when we are cast into times and places wherein doubts are raised about principal points, here people ought to labour to be established. God suffers questions oftentimes to arise for trial of our love and exercise of our abilities. Nothing is so certain as that which is certain after doubts. Shaking settles and roots. In a contentious age, it is a wise thing to be a Christian, and to know what to pitch our souls upon. It is an office of love here to take away the stones, and to smooth the way to heaven. Therefore, we must take heed that, under pretence of avoidance of disputes, we do not suffer an adverse party to get ground upon the truth; for thus may we easily betray both the truth of God and souls of men.

And likewise those are failing that, by overmuch austerity, drive back troubled souls from having comfort by them, for, as a result of this, many smother their temptations, and burn inwardly, because they have none into whose bosom they may vent their grief and ease their souls.

We must neither bind where God looses, nor loose where God binds, neither open where God shuts, nor shut where God opens. The right use of the keys is always successful. In personal application, there must be great heed taken; for a man may be a false prophet, and yet speak the truth. If it be not a truth to the person to whom he speaks, if he grieve those whom God has not grieved by unseasonable truths, or by comforts in an ill way, the hearts of the wicked may be strengthened. One man's meat may be another's poison.

If we look to the general temper of these times, rousing and waking Scriptures are fittest; yet there are many broken spirits who need soft and comforting words. Even in the worst time the prophets mingled sweet comfort for the hidden remnant of faithful people. God has comfort. The prophet is told, `Comfort ye my people' (Isa. 40:1), as well as, `Lift up thy voice as a trumpet' (Isa. 58:1).

SOUND JUDGMENT

And here likewise there needs a caveat. Mercy does not rob us of our right judgment, so as to take stinking fire brands for smoking flax. None will claim mercy more of others than those who deserve due severity. This example does not countenance lukewarmness, nor too much indulgence to those that need quickening. Cold diseases must have hot remedies. It made for the just commendation of the church of Ephesus that it could not bear them which were evil (Rev. 2:2). We should so bear with others as to manifest also a dislike of evil. Our Saviour Christ would not forbear sharp reproof where he saw dangerous infirmities in his most beloved disciples. It brings under a curse to do the work of the Lord deceitfully (Jer. 48:10), even where it is a work of just severity, as when it is sheathing the sword in the bowels of the enemy. And those whom we suffer to be betrayed by their worst enemies, their sins, will have just cause to curse us one day.

It is hard to preserve just bounds of mercy and severity without a spirit above our own, by which we ought to desire to be led in all things. That wisdom which dwells with prudence (Prov. 8:12) will guide us in these particulars, without which virtue is not virtue, truth not truth. The rule and the case must be laid together; for if there be not a keen insight, seeming likeness in conditions will give rise to errors in our opinions of them. Those fiery, tempestuous and destructive spirits in popery that seek to promote their religion by cruelty show that they are strangers to that wisdom which is from above, which makes men gentle, peaceable and ready to show that mercy which they themselves have felt. It is a way of prevailing agreeable both to Christ and to man's nature to prevail by some forbearance and moderation.

And yet often we see a false spirit in those that call for moderation. Their doing so is but to carry their own projects with the greater strength; and if they prevail they will hardly show that moderation to others which they now call for from others. And there is a proud kind of moderation likewise, when men will take upon them to censure both parties, as if they were wiser than both, although, if the spirit be right, an onlooker may see more than those that are in conflict.

HOW THOSE IN AUTHORITY SHOULD ACT

In the censures of the church, it is more suitable to the spirit of Christ to incline to the milder part, and not to kill a fly on the forehead with a mallet, nor shut men out of heaven for a trifle. The very snuffers (wick trimmers) of the tabernacle were made of pure gold, to show the purity of those censures whereby the light of the church is kept bright. The power that is given to the church is given for edification, not destruction. How careful was Paul that the incestuous Corinthian (2 Cor. 2:7), if he repented, should not be swallowed up with too much grief. Civil magistrates, for civil exigencies and reasons of state, must let the law have its course; yet thus far they should imitate this mild king, as not to mingle bitterness and passion with authority derived from God. Authority is a beam of God's majesty, and prevails most where there is least mixture of that which is man's. It requires more than ordinary wisdom to manage it aright. This string must not be too tight, nor too loose. Justice is a harmonious thing. Herbs hot or cold beyond a certain degree, kill. We see even contrary elements preserved in one body by wisely tempering them together. Justice in rigor is often extreme injustice, where some considerable circumstances should incline to moderation; and the reckoning will be easier for bending rather to moderation than rigor.

Insolent behavior toward miserable persons, if humbled, is unseemly in any who look for mercy themselves. Misery should be a lodestone of mercy, not a footstool for pride to trample on. Sometimes it falls out that those who are under the government of others are most injurious by waywardness and harsh censures, herein disparaging and discouraging the endeavors of superiors for public good. In so great weakness of man's nature, and especially in this crazy age of the world, we ought to take in good part any moderate happiness we enjoy by government, and not be altogether as a nail in the wound, exasperating things by misconstruction. Here love should have a mantle to cast upon lesser errors of those above us. Oftentimes the poor man is the oppressor by unjust clamors. We should labour to give the best interpretation to the actions of governors that the nature of the actions will possibly bear.

WE ARE DEBTORS TO THE WEAK

In the last place, there is something for private Christians, even for all of us in our common relations, to take notice of: we are debtors to the weak in many things.

1. Let us be watchful in the use of our liberty, and labour to be inoffensive in our behavior, that our example compel them not. There is a commanding force in an example, as there was in Peter (Gal. 2). Looseness of life is cruelty to ourselves and to the souls of others. Though we cannot keep those who will perish from perishing, yet if we do that which is apt of itself to destroy the souls of others their ruin is imputable to us.

2. Let men take heed of taking up Satan's office, in misrepresenting the good actions of others, as he did Job's case, `Doth Job fear God for naught?' (Job 1:9), or slandering their persons, judging of them according to the wickedness that is in their own hearts. The devil gets more by such discouragements and reproaches that are cast upon religion than by fire and faggot. These, as unseasonable frosts, nip all gracious inclinations in the bud, and as much as in them lies, with Herod, labour to kill Christ in young professors. A Christian is a hallowed and a sacred thing, Christ's temple; and he that destroys his temple, him will Christ destroy (1 Cor.3:17).

3. Among the things that are to be taken heed of, there is among ordinary Christians a bold usurpation of censure towards others, not considering their temptations. Some will unchurch and unbrother in a passion. But ill humours do not alter true relations; though the child in a fit should disclaim the mother, yet the mother will not disclaim the child.

There is therefore in these judging times good ground of James's caveat that there should not be `many masters' (James 3:1), that we should not smite one another by hasty censures, especially in things of an indifferent nature; some things are as the mind of him is that does them, or does them not; for both may be unto the Lord.

A holy aim in things neither clearly right nor wrong makes the judgments of men, although seemingly contrary, yet not so much blamable. Christ, for the good aims he sees in us, overlooks any ill in them, so far as not to lay it to our charge. Men must not be too curious in prying into the weaknesses of others. We should labour rather to see what they have that is for eternity, to incline our heart to love them, than into that weakness which the Spirit of God will in time consume, to estrange us. Some think it strength of grace to endure nothing in the weaker, whereas the strongest are readiest to bear with the infirmities of the weak.

Where most holiness is, there is most moderation, where it may be without prejudice of piety to God and the good of others. We see in Christ a marvelous temper of absolute holiness, with great moderation. What would have become of our salvation, if he had stood upon terms, and not stooped thus low unto us? We need not affect to be more holy than Christ. It is no flattery to do as he does, so long as it is to edification.

The Holy Ghost is content to dwell in smoky, offensive souls. Oh, that that Spirit would breathe into our spirits the same merciful disposition! We endure the bitterness of wormwood, and other distasteful plants and herbs, only because we have some experience of some wholesome quality in them; and why should we reject men of useful parts and graces, only for some harshness of disposition, which, as it is offensive to us, so it grieves themselves?

Grace, while we live here, is in souls which, because they are imperfectly renewed, dwell in bodies subject to several humours, and these will incline the soul sometimes to excess in one passion, sometimes to excess in another. Bucer was a deep and a moderate divine. After long experience he resolved to refuse none in whom he saw aliquid Christi, something of Christ. The best Christians in this state of imperfection are like gold that is a little too light, which needs some grains of allowance to make it pass. You must grant the best their allowance.

We must supply out of our love and mercy that which we see wanting in them. The church of Christ is a common hospital, wherein all are in some measure sick of some spiritual disease or other, so all have occasion to exercise the spirit of wisdom and meekness.

So that we may do this the better, let us put upon ourselves the Spirit of Christ. There is a majesty in the Spirit of God. Corruption will hardly yield to corruption in another. Pride is intolerable to pride. The weapons of this warfare must not be carnal (2 Cor. 10:4). The great apostles would not set upon the work of the ministry until they were `endued with power from on high' (Luke 24:49). The Spirit will only work with his own tools. And we should think what affection Christ would carry to the party in this case. That great physician, as he had a quick eye and a healing tongue, so had he a gentle hand, and a tender heart.

And, further, let us take to ourselves the condition of him with whom we deal. We are, or have been, or may be in that condition ourselves. Let us make the case our own, and also consider in what near relation a Christian stands to us, even as a brother, a fellow member, heir of the same salvation. And therefore let us take upon ourselves a tender care of them in every way; and especially in cherishing the peace of their consciences. Conscience is a tender and delicate thing, and must be so treated. It is like a lock: if its workings are faulty, it will be troublesome to open.

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6. Marks of the Smoking Flax

To determine whether we are this smoking flax which Christ will not quench, we must remember these rules:

We must have two eyes, one to see imperfections in ourselves and others, the other to see what is good. `I am black,' says the church, `but comely' (Song of Sol. 1:5). Those who are given to quarrelling with themselves always lack comfort, and through their infirmities they are prone to feed on such bitter things as will most nourish that disease which troubles them. These delight to be looking on the dark side of the cloud only.

We must not judge of ourselves always according to present feeling, for in temptations we shall see nothing but smoke of distrustful thoughts. Fire may be raked up in the ashes, though not seen. Life in the winter is hid in the root.

We must beware of false reasoning, such as: because our fire does not blaze out as others, therefore we have no fire at all. By false conclusions we may come to sin against the commandment in bearing false witness against ourselves. The prodigal would not say he was no son, but that he was not worthy to be called a son (Luke 15:19). We must neither trust to false evidence, nor deny true; for so we should dishonor the work of God's Spirit in us, and lose the help of that evidence which would cherish our love to Christ, and arm us against Satan's discouragements. Some are as faulty in this way as if they had been hired by Satan, the `accuser of the brethren' (Rev. 12:10), to plead for him in accusing themselves.

OUR RULE IS THE COVENANT OF GRACE

We must acknowledge that in the covenant of grace God requires the truth of grace, not any certain measure; and a spark of fire is fire, as well as the whole element. Therefore we must look to grace in the spark as well as in the flame. All have not the like strong, though they have the like precious, faith (2 Pet. 1:1), whereby they lay hold of, and put on, the perfect righteousness of Christ. A weak hand may receive a rich jewel. A few grapes will show that the plant is a vine, and not a thorn. It is one thing to be deficient in grace, and another thing to lack grace altogether. God knows we have nothing of ourselves, therefore in the covenant of grace he requires no more than he gives, but gives what he requires, and accepts what he gives: `If she be not able to bring a lamb, then she shall bring two turtle doves' (Lev. 12:8). What is the gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him, wherein God, from being a judge, becomes our Father, pardoning our sins and accepting our obedience, though feeble and blemished? We are now brought to heaven under the covenant of grace by a way of love and mercy.

It will prove a special help to know distinctly the difference between the covenant of works and the covenant of grace, between Moses and Christ. Moses, without any mercy, breaks all bruised reeds, and quenches all smoking flax. For the law requires personal, perpetual and perfect obedience from the heart, and that under a most terrible curse, but gives no strength. It is a severe task master, like Pharaoh's, requiring the whole tale of bricks and yet giving no straw. Christ comes with blessing after blessing, even upon those whom Moses had cursed, and with healing balm for those wounds which Moses had made.

The same duties are required in both covenants, such as to love the Lord with all our hearts and with all our souls (Deut. 6:5). In the covenant of works, this must be fulfilled absolutely, but under the covenant of grace it must have an evangelical mitigation. A sincere endeavor proportionable to grace received is accepted (and so it must be understood of Josiah, and others, when it is said they did that which was right in the sight of the Lord).

The law is sweetened by the gospel, and becomes delightful to the inner man (Rom. 7:22). Under this gracious covenant, sincerity is perfection. This is the death in the pot of the Roman religion, that they confound the two covenants, and it deadens the comfort of drooping ones that they cannot distinguish them. And thus they suffer themselves to be held under bondage when Christ has set them free, and stay in the prison when Christ has set open the doors before them.

We must remember that grace sometimes is so little as to be indiscernible to us. The Spirit sometimes has secret operations in us which we know not for the present, but Christ knows. Sometimes, in bitterness of temptation, when the spirit struggles with a sense of God's anger, we are apt to think God an enemy. A troubled soul is like troubled water: we can see nothing in it, and, so far as it is not cleansed, it will cast up mire and dirt. It is full of objections against itself, yet for the most part we may discern something of the hidden life, and of these smothered sparks. In a gloomy day there is so much light that we may know it to be day and not night; so there is something in a Christian under a cloud whereby he may be discerned to be a true believer and not a hypocrite. There is no mere darkness in the state of grace, but some beam of light whereby the kingdom of darkness does not wholly prevail.

THE PRESENCE OF THE HEAVENLY FIRE

Applying these rules, we may say:

First, if there be any holy fire in us, it is kindled from heaven by the Father of lights, who `commanded the light to shine out of darkness' (2 Cor. 4: 6). As it is kindled by the use of means, so it is fed. The light in us and the light in the Word spring the one from the other and both from the one Holy Spirit. Therefore, in the case of those that regard not the Word, it is `because there is no light in them' (Isa. 8:20). Heavenly truths must have a heavenly light to discern them. Natural men see heavenly things, not in their own proper light, but by an inferior light. In every converted man, God puts a light into the eye of his soul proportionable to the light of truths revealed to him. A carnal eye will never see spiritual things.

Secondly, the least divine light has heat with it in some measure. Light in the understanding produces heat of love in the affections. In the measure that the sanctified understanding sees a thing to be true or good, in that measure the will embraces it. Weak light produces weak inclinations, strong light, strong inclinations. A little spiritual light is of strength enough to answer strong objections of flesh and blood, and to see beyond all earthly allurements and opposing hindrances, presenting them as far inferior to those heavenly objects it beholds. All light that is not spiritual, because it lacks the strength of sanctifying grace, yields to every little temptation, especially when it is fitted and suited to personal inclinations. This is the reason why Christians that have light that is little for quantity, but heavenly for quality, persevere, when men of larger apprehensions sink. This prevailing of light in the soul is because, together with the spirit of illumination, there goes, in the godly, a spirit of power (2 Tim. 1:7) to subdue the heart to truth revealed, and to put a taste and relish into the will, suitable to the sweetness of the truth; otherwise a will that is merely natural will rise against supernatural truths, as having an antipathy and enmity against them. In the godly, holy truths are conveyed by way of a taste; gracious men have a spiritual palate as well as a spiritual eye. Grace alters the spiritual taste.

Thirdly, where this heavenly light is kindled, it directs in the right way. For it is given for that use, to show us the best way, and to guide us in the particular passages of life; otherwise, it is but common light, given only for the good of others. Some have light of knowledge, yet follow not that light, but are guided by carnal reason and policy, such as those the prophet speaks of, `All ye that kindle a fire . . . walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow' (Isa. 50:11). God delights to confound carnal wisdom, as enmity to him, and robbing him of his prerogative, who is God only wise. We must, therefore, walk by his light, not the blaze of our own fire. God must light our candle (Psa. 18:28) or else we will abide in darkness. Those sparks that are not kindled from heaven are not strong enough to keep us from lying in sorrow, though they make a greater blaze and show than the light from above, as madmen do greater things than sober men, but by a false strength: so the excess of these men's joy arises from a false light. `The light of the wicked shall be put out' (Job 18:5). The light which some men have is like lightning which, after a sudden flash, leaves them more in darkness. They can love the light as it shines, but hate it as it discovers and directs. A little holy light will enable us to keep Christ's Word, and not betray religion nor deny his name, as Christ speaks of the church of Philadelphia (Rev. 3:8).

Fourthly, where this fire is, it will sever things of diverse natures, and show a difference between such things as gold and dross. It will sever between flesh and spirit, and show that this is of nature, this of grace. All is not ill in a bad action, or good in a good action. There is gold in ore, which God and his Spirit in us can distinguish. A carnal man's heart is like a dungeon, wherein nothing is to be seen but horror and confusion. This light makes us judicious and humble, upon clearer sight of God's purity and our own uncleanness, and makes us able to discern the work of the Spirit in another.

Fifthly, so far as a man is spiritual, so far is light delightful to him. He is willing to see anything amiss that he may reform, and any further service discovered that he may perform, because he truly hates ill and loves good. If he goes against light discovered, he will soon be reclaimed, because light has a friendly party within him. Therefore, at a little sight of his error, he is soon open to counsel, as David was in his intention to kill Nabal; and he blessed God afterwards, when he was stopped in an ill way (1 Sam. 25:32).

In the case of a carnal man, the light breaks in on him, but he labors to block its entrance. He has no delight in coming to the light. It is impossible, before the Spirit of grace has subdued the heart, that it should not sin against the light, either by resisting it, or keeping it prisoner under base lusts and burying it, as it were, in the earth, or perverting it, and so making it an agent and factor for the flesh, in searching out arguments to plead for it, or abusing that little measure of light men have, so as to keep out a greater, higher, and more heavenly light. So, at length, they make the light they have a misleading guide to utter darkness. And the reason is because the light has no friend within. The soul is in a contrary frame, and light always hinders that sinful peace that men are willing to promise themselves. Hence we see that light often enrages men more, as the sun in spring time brings on feverish illnesses when it stirs up bodily humours rather than overcoming them.

There is nothing in the world more uneasy than the heart of a wicked man made to listen to spiritual instruction, until, like a thief, he puts out the candle so that he may sin with less restraint. Spiritual light is distinct. It apprehends spiritual good and applies it to ourselves; but common light is confused, and lets sin lie quiet. Where fire is, in any degree, it will fight everything contrary to it. God put irreconcilable hatred between light and darkness from the first; so also between good and ill, flesh and Spirit (Gal. 5:17). Grace will never join with sin, any more than fire with water. Fire will mingle with nothing contrary, but preserves its own purity, and is never corrupted as other elements are. Therefore, those that plead and plot for liberties for the flesh show themselves strangers from the life of God. Feeling this strife, gracious men often complain that they have no grace. But they contradict themselves in their complaints, as if a man that sees should complain he cannot see, or complain that he is asleep; whereas the very complaint, springing from a displeasure against sin, shows that there is something in him opposite to sin. Can a dead man complain? Some things, though bad in themselves, yet reveal good, as smoke reveals the presence of fire. A violent reaction in the body shows bodily vigor. Some infirmities show more good than some seemingly beautiful actions. Excess of passion in opposing evil, though not to be justified, yet shows a better spirit than a calm temper where there is just cause of being moved. It is better that the water should run somewhat muddily than not run at all. Job had more grace in his ill temper than his friends in their seemingly wise demeanor. Actions stained with some defects are more acceptable than empty compliments.

Sixthly, fire, where it is present, is in some degree active. So the least measure of grace works, as springing from the Spirit of God, who, from his operations, is compared to fire. Even in sins, when there seems nothing active but corruption, there is a contrary principle, which breaks the force of sin, so that it is not boundlessly sinful, as in those that are carnal (Rom. 7:13).

Seventhly, fire makes metals pliable and malleable. So grace, where it is given, makes the heart pliable and ready to receive all good impressions. Obstinate spirits show that they are not so much as smoking flax.

Eighthly, fire, as much as it can, sets everything on fire. So grace labors to produce a gracious impression in others, and make as many good as it can. Grace also makes a gracious use even of natural and civil things, and spiritualizes them. What another man does only in a civil way a gracious man will do holily. Whether he eats or drinks or whatsoever he does, he does all to the glory of God (1 Cor. 10:31), making everything serviceable to that ultimate end.

Ninthly, sparks by nature fly upwards. So the Spirit of grace carries the soul heaven ward and sets before us holy and heavenly aims. As it was kindled from heaven, so it carries us back to heaven. The part follows the whole: fire mounts upward, so every spark to its own element. Where the aim and bent of the soul is towards God, there is grace, though opposed. The least measure of it is seen in holy desires, springing from faith and love, for we cannot desire anything which we do not believe first to be, and the desire of it issues from love. Hence desires are counted a part of the thing desired, in some measure. But these desires must be (1) constant, for constancy shows that they are supernaturally  natural, and not enforced; (2) directed to spiritual things, such as to believe, to love God, not because of a particular emergency, in that one thinks one might escape some danger if one had grace, but as a loving heart is carried to the thing loved for the sake of some excellency in it; (3) accompanied with grief when the desire is hindered, so as to stir us up to pray: `Oh that my ways were directed that I might keep thy statutes!' (Psa. 119:5); `O wretched man that I am! Who shall deliver me?' (Rom. 7:24); and (4) such desires as drive us onward still: `Oh, that I might serve God with more liberty. Oh, that I were more free from these offensive, unsavory, hateful lusts!'

Tenthly, fire, if it has any matter to feed on, enlarges itself and mounts higher and higher, and, the higher it rises, the purer is the flame. So where true grace is, it grows in measure and purity. Smoking flax will grow to a flame; and, as it increases, so it discards what is contrary to itself and refines itself more and more. Ignis, quo magis lucet, eo minus fumat (As fire gives more light, it gives less smoke). Therefore, it argues a false heart to set ourselves a low standard in grace and to rest in beginnings, alleging that Christ will not quench the smoking flax. This merciful disposition in Christ is joined with perfect holiness, shown in perfect hatred to sin; for, rather than that sin should not have its deserved punishment, he became a sacrifice for sin. In this his Father's holiness and his own shone most of all. And besides this, in the work of sanctification, though he favors his work in us, yet he does not favor sin in us; for he will never take his hand from his work, until he has taken away sin, even in its very being, from our natures. The same Spirit that purified his holy human nature cleanses us by degrees to be suitable to so holy a Head, and frames the judgment and affections of all to whom he shows mercy to concur with his own, in laboring to further his end of abolishing sin out of our natures.

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7. Help for the Weak

By meditation on these rules and signs, much comfort may be brought to the souls of the weakest. That it may be in greater abundance, let me add something to help them over some few ordinary objections and secret thoughts against themselves which, getting within the heart, oftentimes keep them low.

TEMPTATIONS WHICH HINDER COMFORT

1. Some think they have no faith at all because they have no full assurance, whereas the fairest fire that can be will have some smoke. The best actions will smell of the smoke. The mortar wherein garlic has been stamped will always smell of it; so all our actions will savor something of the old man.

2. In weakness of body some think grace dies, because their performances are feeble, their spirits, which are the instruments of their souls' actions, being weakened. But they do not consider that God regards the hidden sighs of those that lack abilities to express them outwardly. He that pronounces those blessed that consider the poor will have a merciful consideration of such himself.

3. Some again are haunted with hideous representations to their imaginations, and with vile and unworthy thoughts of God, of Christ, of the Word, which, as busy flies, disquiet and molest their peace. These are cast in like wildfire by Satan, as may be discerned by the strangeness, the strength and violence, and the horribleness of them even to corrupt nature. A pious soul is no more guilty of them than Benjamin was when Joseph's cup was put into his sack. Among other helps recommended by godly writers, such as detestation of them and diversion from them to other things, let this be one, to complain to Christ against them, and to fly under the wings of his protection, and to desire him to take our part against his and our enemy. Shall every sin and blasphemy of man be forgiven, and not these blasphemous thoughts, which have the devil for their father, when Christ himself was molested in this way so that he might succor all poor souls in this condition?

But there is a difference between Christ and us in this case. Because Satan had nothing of his own in Christ his suggestions left no impression at all in his holy nature, but, as sparks falling into the sea, were presently quenched. Satan's temptations of Christ were only suggestions on Satan's part, and apprehensions of the vileness of them on Christ's part. To apprehend ill suggested by another is not ill. It was Christ's grievance, but Satan's sin. But thus he yielded himself to be tempted, that he might both pity us in our conflicts, and train us up to manage our spiritual weapons as he did. Christ could have overcome him by power, but he did it by argument. But when Satan comes to us, he finds something of his own in us, which holds correspondence and has intelligence with him. There is the same enmity in our nature to God and goodness, in some degree, that is in Satan himself. Therefore his temptations fasten, for the most part, some taint upon us. And if there were no devil to suggest, yet sinful thoughts would arise from within us, though none were cast in from without. We have a mint of them within. These thoughts, if the soul dwell on them so long as to suck or draw from and by them any sinful delight, then they leave a more heavy guilt upon the soul, hinder our sweet communion with God, interrupt our peace, and put a contrary relish into the soul, disposing it to greater sins. All scandalous actions are only thoughts at the first. Ill thoughts are as little thieves, which, creeping in at the window, open the door to greater. Thoughts are seeds of actions. These, especially when they are helped forward by Satan, make the life of many good Christians almost a martyrdom. In this case it is an unsound comfort that some minister, that ill thoughts arise from nature, and what is natural is excusable. We must know that nature, as it came out of God's hands in the beginning, had no such risings out of it. The soul, as inspired of God, had no such unsavory breathings. But since it betrayed itself by sin it is, in some sort, natural to it to forge sinful imaginations, and to be a furnace of such sparks. And this is an aggravation of the sinfulness of natural corruption, that it is so deeply rooted and so generally spread in our nature.

It promotes humiliation to know the whole breadth and depth of sin. But the fact that our nature now, so far as it is unrenewed, is so unhappily fruitful in ill thoughts, ministers this comfort, that it is not our case alone, as if our condition in this were different from others, as some have been tempted to think, even almost to despair. None, say they, have such a loathsome nature as I have. This springs from ignorance of the spreading of original sin, for what can come from an unclean thing but that which is unclean? `As in water face answereth to face, so the [polluted] heart of man to man' (Prov. 27:19), where grace has not made some difference. As in annoyances from Satan, so here, the best way is to lay open our complaints to Christ, and cry with Paul, `O wretched man that I am! who shall deliver me from the body of this death?' (Rom. 7:24). On giving vent to his distress, he presently found comfort, for he breaks into thanksgiving, `I thank God.' And it is good to profit from this, to hate this offensive body of death more, and to draw nearer to God, as that holy man did after his `foolish' and `beastly' thoughts (Psa. 73:22 and 28), and so to keep our hearts closer to God, seasoning them with heavenly meditations in the morning, storing up good matter, so that our heart may be a good treasury, while we beg of Christ his Holy Spirit to stop that cursed issue and to be a living spring of better thoughts in us. Nothing more abases the spirits of holy men that desire to delight in God after they have escaped the common defilements of the world than these unclean issues of spirit, as being most contrary to God, who is a pure Spirit. But the very irksomeness of them yields matter of comfort against them. They force the soul to all spiritual exercises, to watchfulness and a more near walking with God, and to raise itself to thoughts of a higher nature, such as those which the truth of God, the works of God, the communion of saints, the mystery of godliness, the terror of the Lord, and the excellency of the state of a Christian and a conversation suitable to it, do abundantly minister. They discover to us a necessity of daily purging and pardoning grace, and of seeking to be found in Christ, and so bring the best often upon their knees.

Our chief comfort is that our blessed Saviour, as he bade Satan depart from him, after he had given way awhile to his insolence (Matt. 4:10), so he will command him to be gone from us, when it shall be good for us. He must be gone at a word. And Christ can and will likewise, in his own time, rebuke the rebellious and extravagant stirrings of our hearts and bring all the thoughts of the inner man into subjection to himself.

4. Some think, when they become more troubled with the smoke of corruption than they were before, therefore they are worse than they were. It is true that corruptions appear now more than before, but they are less.

For, first, the more sin is seen, the more it is hated, and therefore it is less. Dust particles are in a room before the sun shines, but they only appear then.

Secondly, the nearer contraries are one to another, the sharper is the conflict between them. Now, of all enemies the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man, in the faculties of the soul, and in every action that springs from those faculties, and therefore it is no marvel that the soul, the seat of this battle, thus divided within itself, is as smoking flax.

Thirdly, the more grace, the more spiritual life, and the more spiritual life, the more antipathy to the contrary. Therefore none are so aware of corruption as those whose souls are most alive.

Fourthly, when men give themselves up to self-indulgence, their corruptions do not trouble them, as not being bound and tied up; but when once grace suppresses their extravagant and licentious excesses, then the flesh boils, as disdaining to be confined. Yet they are better now than they were before. That matter which yields smoke was in the torch before it was lighted, but it is not offensive till the torch begins to burn. Let such know that if the smoke be once offensive to them, it is a sign that there is light. It is better to enjoy the benefit of light, though with smoke, than to be altogether in the dark.

Nor is smoke so offensive to us as light is pleasant to us, since it yields an evidence of the truth of grace in the heart. Therefore, though it is cumbersome in the conflict, yet it is comfortable as evidence. It is better that corruption should offend us now than, by giving way to it to gain a little peace, to lose comfort afterwards. Let such therefore as are at variance and odds with their corruptions look on this text as their portion of comfort.

WEAKNESS SHOULD NOT KEEP US FROM DUTY

It should encourage us to duty that Christ will not quench the smoking flax, but blow on it till it flames. Some are loath to do good because they feel their hearts rebelling, and duties turn out badly. We should not avoid good actions because of the infirmities attending them. Christ looks more at the good in them which he means to cherish than the ill in them which he means to abolish. Though eating increases a disease, a sick man will still eat, so that nature may gain strength against the disease. So, though sin cleaves to what we do, yet let us do it, since we have to deal with so good a Lord, and the more strife we meet with, the more acceptance we shall have. Christ loves to taste of the good fruits that come from us, even though they will always savor of our old nature.

A Christian complains he cannot pray. `Oh, I am troubled with so many distracting thoughts, and never more than now!' But has he put into your heart a desire to pray? Then he will hear the desires of his own Spirit in you. `We know not what we should pray for as we ought' (nor how to do anything else as we ought), but the Spirit helps our infirmities with `groanings which cannot be uttered' (Rom. 8:26), which are not hid from God. `My groaning is not hid from thee' (Psa. 38:9). God can pick sense out of a confused prayer. These desires cry louder in his ears than your sins. Sometimes a Christian has such confused thoughts that he can say nothing but, as a child, cries, `O Father', not able to express what he needs, like Moses at the Red Sea. These stirrings of spirit touch the heart of God and melt him into compassion towards us, when they come from the Spirit of adoption, and from a striving to be better.

`Oh, but is it possible', thinks the misgiving heart, `that so holy a God should accept such a prayer?' Yes, he will accept that which is his own, and pardon that which is ours. Jonah prayed in the fish's belly (Jon. 2:1), being burdened with the guilt of sin, yet God heard him. Let not, therefore, infirmities discourage us. James takes away this objection (James 5:17). Some might object, `If I were as holy as Elijah, then my prayers might be regarded.' `But,' says he, 'Elijah was a man subject to like passions as we are.' He had his passions as well as we, or do we think that God heard him because he was without fault? Surely not. But look at the promises: `Call upon me in the day of trouble: I will deliver thee' (Psa. 50:15). `Ask, and it shall be given you' (Matt. 7:7) and others like these. God accepts our prayers, though weak, because we are his own children, and they come from his own Spirit; because they are according to his own will; and because they are offered in Christ's mediation, and he takes them, and mingles them with his own incense (Rev. 8:3).

There is never a holy sigh, never a tear we shed, which is lost. And as every grace increases by exercise of itself, so does the grace of prayer. By prayer we learn to pray. So, likewise, we should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as we are able, hear as we are able, strive as we are able, do as we are able, according to the measure of grace received. God in Christ will cast a gracious eye upon that which is his own.

Would Paul do nothing because he could not do the good that he would? No, he `pressed toward the mark'.

Let us not be cruel to ourselves when Christ is thus gracious. There is a certain meekness of spirit whereby we yield thanks to God for any ability at all, and rest quiet with the measure of grace received, seeing it is God's good pleasure it should be so, who gives the will and the deed, yet not so as to rest from further endeavors. But when, with faithful endeavor, we come short of what we would be, and short of what others are, then know for our comfort, Christ will not quench the smoking flax, and that sincerity and truth, as we said before, with endeavor of growth, is our perfection.

What God says of Jeroboam's son is comforting, `He only shall come to the grave, because in him there is found some good thing toward the LORD God of Israel' (1 Kings 14:13), though only `some good thing'. `Lord, I believe' (Mark 9:24), with a weak faith, yet with faith; love thee with a faint love, yet with love; endeavor in a feeble manner, yet endeavor. A little fire is fire, though it smokes. Since thou hast taken me into thy covenant to be thine from being an enemy, wilt thou cast me off for these infirmities, which, as they displease thee, so are they the grief of my own heart?

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8. Duties and Discouragements

From what has been said it will not be difficult, with a little further discussion, to resolve that question which some require help in, namely, whether we ought to perform duties when our hearts are altogether averse to them. To be satisfied on this point, we must take account of certain things.

WE SHOULD PERSIST IN DUTIES

1. Our hearts of themselves are reluctant to give up their liberty, and are only with difficulty brought under the yoke of duty. The more spiritual the duty is, the more reluctance there is. Corruption gains ground, for the most part, in every neglect. It is as in rowing against the tide, one stroke neglected will not be gained in three; and therefore it is good to keep our hearts close to duty, and not to listen to the excuses they are ready to frame.

2. As we set about duty, God strengthens the influence that he has in us. We find a warmness of heart and increase of strength, the Spirit going along with us and raising us up by degrees, until he leaves us as it were in heaven. God often delights to take advantage of our averseness, that he may manifest his work the more clearly, and that all the glory of the work may be his, as all the strength is his.

3. Obedience is most direct when there a nothing else to sweeten the action. Although the sacrifice is imperfect, yet the obedience with which it is offered is accepted.

4. What is won as a spoil from our corruptions will have as great a degree of comfort afterwards as it has of obstruction for the present. Feeling and freeness of spirit are often reserved until duty is discharged. Reward follows work. In and after duty we find that experience of God's presence which, without obedience, we may long wait for, and yet go without. This does not hinder the Spirit's freedom in blowing upon our souls when he pleases (John 3:8), for we speak only of such a state of soul as is becalmed and must row, as it were, against the stream. As in sailing the hand must be to the helm and the eye to the star, so here we must put forth that little strength we have to duty and look up for assistance, which the Spirit, as freely as seasonably, will afford.

Yet in these duties that require the body as well as the soul there may be a cessation till strength is restored. Whetting a tool does not hinder, but prepares. In sudden passions, also, there should be a time to compose and calm the soul, and to put the strings in tune. The prophet asked for a minstrel to bring his soul into frame (2 Kings 3:15).

OVERCOMING DISCOURAGEMENTS

Suffering brings discouragements, because of our impatience. `Alas!', we lament, `I shall never get through such a trial.' But if God brings us into the trial he will be with us in the trial, and at length bring us out, more refined. We shall lose nothing but dross (Zech. 13:9). From our own strength we cannot bear the least trouble, but by the Spirit's assistance we can bear the greatest. The Spirit will add his shoulders to help us to bear our infirmities. The Lord will give his hand to heave us up (Psa. 37:24). 'Ye have heard of the patience of job,' says James (James 5:11). We have heard of his impatience too, but it pleased God mercifully to overlook that. It yields us comfort also in desolate conditions, such as contagious sicknesses and the like, in which we are more immediately under God's hand, that then Christ has a throne of mercy at our bedside and numbers our tears and our groans. And, to come to the matter we are now about, the Sacrament', it was ordained not for angels, but for men; and not for perfect men, but for weak men; and not for Christ, who is truth itself, to bind him, but because we are ready, by reason of our guilty and unbelieving hearts, to call truth itself into question.

Therefore it was not enough for his goodness to leave us many precious promises, but he gives us confirming tokens to strengthen us. And even if we are not so prepared as we should be, yet let us pray as Hezekiah did: `The good LORD pardon every one that prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary' (2 Chron. 30:18,19). Then we come comfortably to this holy sacrament, and with much fruit. This should carry us through all duties with much cheerfulness, that, if we hate our corruptions and strive against them, they shall not be counted ours. `It is no more I that do it,' says Paul, `but sin that dwelleth in me' (Rom. 7:17). For what displeases us shall never hurt us, and we shall be esteemed by God to be what we love and desire and labour to be. What we desire to be we shall be, and what we desire truly to conquer we shall conquer, for God will fulfill the desire of them that fear him (Psa. 145:19). The desire is an earnest of the thing desired. How little encouragement will carry us to the affairs of this life! And yet all the helps God offers will hardly prevail with our backward natures.

1 A marginal note in early editions reads, `This was preached at the Sacrament'.

THE SOURCE OF DISCOURAGEMENTS

Where, then, do these discouragements come from?

1. Not from the Father, for he has bound himself in covenant to pity us as a father pities his children (Psa. 103:13) and to accept as a father our weak endeavors. And what is wanting in the strength of duty, he gives us leave to take up in his gracious indulgence. In this way we shall honor that grace in which he delights as much as in more perfect performances. Possibilitas tua mensura tua (What is possible to you is what you will be measured by).

2. Not from Christ, for he by office will not quench the smoking flax. We see how Christ bestows the best fruits of his love on persons who are mean in condition, weak in abilities, and offensive for infirmities, nay, for grosser falls. And this he does, first, because thus it pleases him to confound the pride of the flesh, which usually measures God's love by some outward excellency; and secondly, in this way he delights to show the freedom of his grace and confirm his royal prerogative that `he that glorieth' must `glory in the Lord' (1 Cor. 1:31).

In the eleventh chapter of Hebrews, among that cloud of witnesses, we see Rahab, Gideon and Samson ranked with Abraham, the father of the faithful (Heb. 11:31,32). Our blessed Saviour, as he was the image of his Father, so in this he was of the same mind, glorifying his Father for revealing the mystery of the gospel to simple men, neglecting those that carried the chief reputation of wisdom in the world (Matt. 11:25, 26).

It is not unworthy of being recorded, what Augustine speaks of a simple man in his time, destitute almost altogether of the use of reason, who, although he was most patient of all injuries done to himself, yet from a reverence of religion he would not endure any injury done to the name of Christ, so much so that he would cast stones at those that blasphemed, not even sparing his own governors. This shows that none have abilities so meager as to be beneath the gracious regard of Christ. Where it pleases him to make his choice and to exalt his mercy he passes by no degree of understanding, though never so simple.

3. Neither do discouragements come from the Spirit. He helps our infirmities, and by office is a comforter (Rom. 8:26; John 14:16). If he convinces of sin, and so humbles us, it is that he may make way for his office of comforting us. Discouragements, then, must come from ourselves and from Satan, who labors to fasten on us a loathing of duty.

SOME SCRUPLES REMOVED

Among other causes of discouragement, some are much vexed with scruples, even against the best duties; partly by disease of body, helped by Satan's malice in casting dust in their eyes in their way to heaven; and partly from some remainder of ignorance, which, like darkness, breeds fears- ignorance especially of this merciful disposition in Christ, the persuasion of which would easily banish false fears. They conceive of him as one on watch for all advantages against them, in which they may see how they wrong not only themselves but his goodness. This scrupulosity, for the most part, is a sign of a godly soul, as some weeds are of a good soil. Therefore they are the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of conscience as from a disordered imagination. The end of Christ's coming was to free us from all such groundless fears. There is still in some such ignorance of that comfortable condition we are in under the covenant of grace as to discourage them greatly. Therefore we must understand that:

1. Weaknesses do not break covenant with God. They do not break the covenant between husband and wife, and shall we make ourselves more pitiful than Christ who makes himself a pattern of love to all other husbands?

2. Weaknesses do not debar us from mercy; rather they incline God to us the more (Psa. 78:39). Mercy is a part of the church's marriage inheritance. Christ betroths her to him `in mercy' (Hos. 2:19). The husband is bound to bear with the wife, as being the `weaker vessel' (1 Pet. 3:7), and shall we think Christ will exempt himself from his own rule, and not bear with his weak spouse?

3. If Christ should not be merciful to our weaknesses, he should not have a people to serve him. Suppose therefore we are very weak, yet so long as we are not found amongst malicious opposers and underminers of God's truth, let us not give way to despairing thoughts; we have a merciful Saviour.

But lest we flatter ourselves without good grounds, we must know that weaknesses are to be reckoned either imperfections cleaving to our best actions, or actions proceeding from immaturity in Christ, whilst we are babes, or the effects of want of strength, where ability is small, or sudden unintended breakings out, contrary to our general bent and purpose, whilst our judgment is overcast with the cloud of a sudden temptation, after which we feel our infirmity, grieve for it and from grief, complain, and, with complaining, strive and labour to reform; finally, in laboring, we make some progress against our corruption.

Weaknesses so considered, although a matter of humiliation and the object of our daily mortification, yet may be consistent with boldness with God, nor is a good work either extinguished by them or tainted so far as to lose all acceptance with God. But to plead for an infirmity is more than an infirmity; to allow ourselves in weaknesses is more than a weakness. The justification of evil shuts our mouths, so that the soul cannot call God Father with childlike liberty, or enjoy sweet communion with him, until peace be made by shaming ourselves, and renewing our faith. Those that have ever been bruised for sin, if they fall, are soon recovered. Peter was recovered with a gracious look of Christ, David by Abigail's words. If you tell a thief or a vagrant that he is out of the way, he pays no heed, because his aim is not to walk in any particular way, except as it suits his purpose.

WHAT ARE SINS OF INFIRMITY?

To clarify this further, we must understand that:

1. Wherever sins of infirmity are in a person, there must be the life of grace begun.

There can be no weakness where there is no life.

2. There must be a sincere and general bent to the best things.

Though a godly man may suddenly be drawn or driven aside in some particulars, yet, by reason of that interest the Spirit of Christ has in him, and because his aims are right in the main, he will either recover of himself, or yield to the counsel of others.

3. There must be a right judgment, allowing of the best ways, or else the heart is rotten. Then it will infuse corruption into the whole conversation, so that all men's actions become infected at the spring head. They then justify looseness and condemn God's ways as too much strictness. Their principles whereby they work are not good.

4. There must be a conjugal love to Christ, so that there are no terms on which they will change their Lord and husband, and yield themselves absolutely over to be ruled by their own lusts, or the lusts of others.

A Christian's behavior towards Christ may in many things be very offensive, and cause some strangeness; yet he will own Christ, and Christ him; he will not resolve upon any way wherein he knows he must break with Christ. Where the heart is thus in these respects qualified, there we must know this, that Christ counts it his honor to pass by many infirmities, nay, in infirmities he perfects his strength. There are some almost invincible infirmities, such as forgetfulness, heaviness of spirit, sudden passions and fears which, though natural, yet are for the most part tainted with sin. Of these, if the life of Christ be in us, we are weary, and would fain shake them off, as a sick man his fever; otherwise it is not to be esteemed weakness so much as willfulness, and the more will, the more sin. And little sins, when God shall awaken the conscience and `set them in order' before us (Psa. 50:21) will prove great burdens, and not only bruise a reed, but shake a cedar. Yet God's children never sin with full will, because there is a contrary law in their minds by which the dominion of sin is broken and which always has some secret working against the law of sin. Nevertheless there may be so much will in a sinful action as may destroy our comfort to a remarkable degree afterwards and keep us long on the rack of a disquieted conscience, God in his fatherly dispensation suspending the sense of his love. To the extent that we give way to our will in sinning, to that extent we set ourselves at a distance from comfort. Sin against conscience is as a thief^2 in the candle, which spoils our joy, and thereby weakens our strength. We must know, therefore, that willful breaches in sanctification will much hinder the sense of our justification.

What course shall such take to recover their peace? They must condemn themselves sharply, and yet cast themselves upon God's mercy in Christ, as at their first conversion. And now they must embrace Christ the more firmly, as they see more need in themselves; and let them remember the mildness of Christ here, that he will not quench the smoking flax. Often we see that, after a deep humiliation, Christ speaks more peace than before, to witness the truth of this reconciliation, because he knows Satan's enterprises in casting such down lower, because they are most abased in themselves and are ashamed to look Christ in the face, because of their ingratitude.

We see that God did not only pardon David but, after much bruising, gave him wise Solomon to succeed him in the kingdom. We see in Song of Solomon 6:4 that, after the church has been humbled for her slighting of Christ, he sweetly entertains her again, and begins to commend her beauty. We must know for our comfort that Christ was not anointed to this great work of Mediator for lesser sins only, but for the greatest, if we have but a spark of true faith to lay hold on him. Therefore, if there be any bruised reed, let him not make an exception of himself, when Christ does not make an exception of him. `Come unto me, all ye that labour and are heavy laden' (Matt. 11:28). Why should we not make use of so gracious a disposition? We are only poor for this reason, that we do not know our riches in Christ. In time of temptation, believe Christ rather than the devil. Believe truth from truth itself. Hearken not to a liar, an enemy and a murderer.

2 A flaw in a candle wick which causes guttering.

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9. Believe Christ, Not Satan

Since Christ is thus comfortably set out to us, let us not believe Satan's representations of him. When we are troubled in conscience for our sins, Satan's manner is then to present Christ to the afflicted soul as a most severe judge armed with justice against us. But then let us present him to our souls as offered to our view by God himself, holding out a scepter of mercy, and spreading his arms to receive us.

HOW WE SHOULD THINK OF CHRIST

When we think of Joseph, Daniel, John the Evangelist, we frame conceptions of them with delight, as of mild and sweet persons. Much more when we think of Christ, we should conceive of him as a mirror of all meekness. If the sweetness of all flowers were in one, how sweet must that flower be? In Christ all perfections of mercy and love meet. How great then must that mercy be that lodges in so gracious a heart? Whatever tenderness is scattered in husband, father, brother, head, all is but a beam from him; it is in him in the most eminent manner. We are weak, but we are his; we are deformed, but yet carry his image upon us. A father looks not so much at the blemishes of his child as at his own nature in him; so Christ finds matter of love from that which is his own in us. He sees his own nature in us: we are diseased, but yet his members. Who ever neglected his own members because they were sick or weak? None ever hated his own flesh. Can the head forget the members? Can Christ forget himself? We are his fullness, as he is ours. He was love itself clothed with man's nature, which he united so near to himself, that he might communicate his goodness the more freely to us. And he took not our nature when it was at its best, but when it was abased, with all the natural and common infirmities it was subject to.

Let us therefore abhor all suspicious thoughts, as either cast in or cherished by that damned spirit who, as he labored to divide between the Father and the Son by jealousies, by saying, `If thou be the Son of God' (Matt. 4:6), so his daily study is to divide between the Son and us by breeding false opinions in us of Christ, as if there were not such tender love in him to such as we are. It was Satan's art from the beginning to discredit God with man, by calling God's love into question with our first father Adam. His success then makes him ready at that weapon still.

WHEN CHRIST SEEMS TO BE AN ENEMY

`But for all this, I feel not Christ so to me,' says the smoking flax, `but rather the clean contrary. He seems to be an enemy to me. I see and feel evidences of his just displeasure:

Christ may act the part of an enemy a little while, as Joseph did, but it is to make way for acting his own part of mercy in a more seasonable time. He cannot restrain his bowels of mercy long. He seems to wrestle with us, as with Jacob, but he supplies us with hidden strength to prevail at length. Faith pulls off the mask from his face and sees a loving heart under contrary appearances. Fides Christo larvam detrahit (Faith pulls away the mask from Christ). At first he answered the woman of Canaan, who was crying after him, not a word. Then he gave her a denial. After that he gave an answer tending to her reproach, calling her a dog, as being outside the covenant. Yet she would not be so beaten off, for she considered the end of his coming. As his Father was never nearer him in strength to support him than when he was furthest off in sense of favor to comfort him, so Christ is never nearer us in power to uphold us than when he seems most to hide his presence from us. The influence of the Son of righteousness pierces deeper than his light. In such cases, whatever Christ's present bearing is towards us, let us oppose his nature and office against it. He cannot deny himself, he cannot but discharge the office his Father has laid upon him. We see here the Father has undertaken that he shall not `quench the smoking flax', and Christ has also undertaken to represent us to the Father, appearing before him for us until he presents us blameless before him (John 17:6,11). The Father has given us to Christ, and Christ gives us back again to the Father.

WHEN DOUBT ASSAILS US

`This would be good comfort,' says one, `if I were but as smoking flax.'

It is well that this objection pinches on yourself, and not on Christ. It is well that you give him the honor of his mercy towards others, though not to yourself. Yet do not wrong the work of his Spirit in your heart. Satan, as he slanders Christ to us, so he slanders us to ourselves. If you are not so much as smoking flax, then why do you not renounce your interest in Christ, and disclaim the covenant of grace? This you dare not do. Why do you not give yourself up wholly to other pleasures? This your spirit will not allow you to do. Where do these restless groanings and complaints come from? Lay your present state alongside the office of Christ to such, and do not despise the consolation of the Almighty nor refuse your own mercy. Cast yourself into the arms of Christ, and if you perish, perish there. If you do not, you are sure to perish. If mercy is to be found anywhere, it is there.

In this appears Christ's care to you, that he has given you a heart in some degree sensitive. He might have given you up to hardness, security and profaneness of heart, of all spiritual judgments the greatest. He who died for his enemies, will he refuse those, the desire of whose soul is towards him? He who, by his messengers, desires us to be reconciled, will he put us off when we earnestly seek it at his hand? No, doubtless, when he goes before us by kindling holy desires in us, he is ready to meet us in his own ways. When the prodigal set himself to return to his father, his father did not wait for him, but met him in the way. When he prepares the heart to seek, he causes his ear to hear (Psa. 10:17). He cannot find in his heart to hide himself long from us. If God should bring us into such a dark condition as that we should see no light from himself or the creature, then let us remember what he says by the prophet Isaiah, `Who is among you . . . that walketh in darkness, and hath no light?'   no light of comfort, no light of God's countenance   `let him trust in the name of the LORD, and stay upon his God' (Isa. 50:10). We can never be in such a condition that there will be just cause of utter despair. Therefore let us do as mariners do, cast anchor in the dark. Christ knows how to pity us in this case. Look what comfort he felt from his Father when he was broken (Isa. 53:5). This is what we shall feel from himself in our bruising.

The sighs of a bruised heart carry in them a report, both of our affection to Christ, and of his care to us. The eyes of our souls cannot be towards him unless he has cast a gracious look upon us first. The least love we have to him is but a reflection of his love first shining upon us. As Christ did, in his example to us, whatever he charges us to do, so he suffered in his own person whatever he calls us to suffer, so that he might the better learn to relieve and pity us in our sufferings. In his desertion in the garden and on the cross he was content to be without that unspeakable solace which the presence of his Father gave, both to bear the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities. God sees fit that we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was. But our comfort is that Christ drank the dregs of the cup for us, and will succor us, so that our spirits may not utterly fail under that little taste of his displeasure which we may feel. He became not only a man but a curse, a man of sorrows, for us. He was broken that we should not be broken; he was troubled, that we should not be desperately troubled; he became a curse, that we should not be accursed. Whatever may be wished for in an all sufficient comforter is all to be found in Christ:

1. Authority from the Father. All power was given to him (Matt. 28:18).

2. Strength in himself. His name is `The mighty God' (Isa. 9:6).

3. Wisdom, and that from his own experience, how and when to help (Heb. 2:18).

4. Willingness, as being bone of our bones and flesh of our flesh (Gen. 2:23; Eph. 5:30).

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10. Quench Not the Spirit

We are now to take notice of various sorts of men that offend deeply against this merciful disposition of Christ.

FALSE DESPAIR OF CHRIST'S MERCY

There are those who go on in all ill courses of life on this pretence, that it would be useless to go to Christ, because their lives have been so bad; whereas, as soon as we look to heaven, all encouragements are ready to meet us and draw us forward. Among others, this is one allurement, that Christ is ready to welcome us and lead us further. None are damned in the church but those that are determined to be, including those who persist in having hard thoughts of Christ, that they may have some show of reason to fetch contentment from other things, as that unprofitable servant (Matt. 25:30) who would needs take up the opinion that his master was a hard man, thereby to flatter himself in his unfruitful ways, in not improving the talent which he had.

FALSE HOPE OF CHRIST'S MERCY

There are those who take up a hope of their own, that Christ will suffer them to walk in the ways to hell, and yet bring them to heaven; whereas all comfort should draw us nearer to Christ.  Otherwise it is a lying comfort, either in itself or in our application of it.

RESISTING CHRIST’S MERCY

There are those who take it on themselves to cast water on those sparks which Christ labors to kindle in them, because they will not be troubled with the light of them. Such must know that the Lamb can be angry, and that they who will not come under his scepter of mercy shall be crushed in pieces by his scepter of power (Psa. 2:9). Though he will graciously tend and maintain the least spark of true grace, yet where he finds not the spark of grace but opposition to his Spirit striving with them, his wrath, once kindled, shall burn to hell. There is no more just provocation than when kindness is churlishly refused.

When God would have cured Babylon, and she would not be cured, then she was given up to destruction (Jer. 51:9). When Jerusalem would not be gathered under the wing of Christ, then their habitation is left desolate (Matt. 23:37,38). When wisdom stretches out her hand and men refuse, then wisdom will laugh at men's destruction (Prow. 1:26). Salvation itself will not save those that spill the medicine and cast away the plaster. It is a pitiful case, when this merciful Saviour shall delight in destruction; when he that made men shall have no mercy on them (Isa. 27:11).

Oh, say the rebels of the time, God has not made us to damn us. Yes, if you will not meet Christ in the ways of his mercy, it is fitting that you should `eat of the fruit of your own way, and be filled with your own devices' (Prow. 1:31). This will be the hell of hell, when men shall think that they have loved their sins more than their souls; when they shall think what love and mercy has been enforced upon them, and yet they would perish. The more accessory we are in pulling a judgment upon ourselves, the more the conscience will be confounded in itself. Then they shall acknowledge Christ to be without any blame, themselves without any excuse.

If men appeal to their own consciences, they will tell them that the Holy Spirit has often knocked at their hearts, as willing to have kindled some holy desires in them. How else can they be said to resist the Holy Ghost, but that the Spirit was readier to draw them to a further degree of goodness than was consistent with their own wills? Therefore those in the church that are damned are self condemned before. So that here we need not rise to higher causes, when men carry sufficient cause in their own bosoms.

PRESUMING ON CHRIST'S MERCY

And the best of us all may offend against this merciful disposition if we are not watchful against that liberty which our carnal disposition will be ready to take from it. Thus we reason, if Christ will not quench the smoking flax, what need we fear that any neglect on our part can bring us into a comfortless condition? If Christ will not do it, what can?

You know the apostle's prohibition, notwithstanding, `Quench not the Spirit' (1 Thess. 5:19). Such cautions of not quenching are sanctified by the Spirit as a means of not quenching. Christ performs his office in not quenching by stirring up suitable endeavors in us; and there are none more solicitous in the use of the means than those that are most certain of their good success. The reason is this: the means that God has set apart for the effecting of any thing are included in the purpose that he has to bring that thing to pass. And this is a principle taken for granted, even in civil matters; for who, if he knew before that it would be a fruitful year, would therefore hang up his plough and neglect tillage?

Hence the apostle stirs us up from the certain expectation of a blessing (1 Cor. 15:57,58), and this encouragement from the good issue of victory is intended to stir us up, and not to put us off. If we are negligent in the exercise of grace received and the use of the means prescribed, suffering our spirits to be oppressed with many and various cares of this life, and take not heed of the discouragements of the times, for this kind of neglect God in his wise care suffers us often to fall into a worse condition in our feelings than those that were never so much enlightened. Yet in mercy he will not suffer us to be so far enemies to ourselves as wholly to neglect these sparks once kindled. Were it possible that we should be given up to abandon all endeavor wholly, then we could look for no other issue but quenching; but Christ will tend this spark and cherish this small seed, so that he will always preserve in the soul some degree of care.

If we would make a comfortable use of this, we must consider all those means whereby Christ preserves grace begun; such as, first, holy communion, by which one Christian warms another. `Two are better than one' (Eccles. 4:9). `Did not our heart burn within us?', said the disciples (Luke 24:32). Secondly, much more communion with God in holy duties, such as meditation and prayer, which not only kindles but adds a luster to the soul. Thirdly, we feel by experience the breath of the Spirit to go along with the breath of his ministers. For this reason the apostle knits these two together: `Quench not the Spirit. Despise not prophesyings' (1 Thess. 5:19,20). Nathan, by a few words, blew up the decaying sparks in David. Rather than that God will suffer his fire in us to die, he will send some Nathan or other, and something always is left in us to join with the Word, as of the same nature with it; as a coal that has fire in it will quickly gather more fire to it. Smoking flax will easily take fire. Fourthly, grace is strengthened by the exercise of it: `Arise therefore, and be doing, and the LORD be with thee' (1 Chron. 22:16), said David to his son Solomon. Stir up the grace that is in you, for in this way holy motions turn to resolutions, resolutions to practice, and practice to a prepared readiness to every good work.

However, let us remember that grace is increased, in the exercise of it, not by virtue of the exercise itself, but as Christ by his Spirit flows into the soul and brings us nearer to himself, the fountain, so instilling such comfort that the heart is further enlarged. The heart of a Christian is Christ's garden, and his graces are as so many sweet spices and flowers which, when his Spirit blows upon them, send forth a sweet savor. Therefore keep the soul open to entertain the Holy Ghost, for he will bring in continually fresh forces to subdue corruption, and this most of all on the Lord's day. John was in the Spirit on the Lord's day, even in Patmos, the place of his banishment (Rev. 1:10). Then the gales of the Spirit blow more strongly and sweetly.

As we look, therefore, for the comfort of this doctrine, let us not favor our natural sloth but exercise ourselves rather to godliness (1 Tim. 4:7), and labour to keep this fire always burning upon the altar of our hearts. Let us dress our lamps daily, and put in fresh oil, and wind up our souls higher and higher still. Resting in a good condition is contrary to grace, which cannot but promote itself to a further measure. Let none turn this grace `into lasciviousness' (Jude 4). Infirmities are a ground of humility, not a plea for negligence, nor an encouragement to presumption. We should be so far from being evil because Christ is good that those coals of love should melt us. Therefore those may well suspect themselves in whom the consideration of this mildness of Christ does not work that way. Surely where grace is, corruption is `as vinegar to the teeth, and as smoke to the eyes' (Prov. 10:26). And therefore they will labour, with respect to their own comfort, as likewise for the credit of religion and the glory of God, that their light may break forth. If a spark of faith and love is so precious, what an honor will it be to be rich in faith! Who would not rather walk in the light, and in the comforts of the Holy Ghost, than live in a dark, perplexed state? And not rather be carried with full sail to heaven than be tossed always with fears and doubts? The present trouble in conflict against a sin is not so much as that disquiet which any corruption favored will bring upon us afterward. True peace is in conquering, not in yielding. The comfort intended in this text is for those that would fain do better, but find their corruptions clog them; that are in such a mist, that often they cannot tell what to think of themselves; that fain would believe, and yet often fear that they do not believe; and that think that it cannot be that God should be so good to such sinful wretches as they are, and yet they do not permit these fears and doubts in themselves.

SEEKING ANOTHER SOURCE OF MERCY

And among others, how do they wrong themselves and him that will have other mediators to God for them than he! Are any more pitiful than he who became man to that end, that he might be pitiful to his own flesh? Let all, at all times, repair to this meek Saviour, and put up all our petitions in his prevailing name. What need do we have to knock at any other door? Can any be more tender over us than Christ? What encouragement we have to commend the state of the church in general, or of any broken hearted Christian, to him by our prayers, of whom we may speak to Christ, as they did of Lazarus, `Lord, the church which thou lovest, and gavest thyself for, is in distress'; `Lord, this poor Christian, for whom thou wast bruised (Isa. 53:5) is bruised and brought very low.' It cannot but touch his heart when the misery of those so dear to him is spread before him.

MISTREATING THE HEIRS OF MERCY

Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind to us, shall we be cruel against him in his name, in his truth, in his children? How shall those that delight to be so terrible to `the meek of the earth' (Zeph. 2:3) hope to look so gracious a Saviour in the face? They that are so boisterous towards his spouse shall know one day that they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ to hear him wounded who is the life of their lives and the soul of their souls. This makes those that have felt mercy weep over Christ whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart breaking argument to enforce a sacrifice of ourselves to God than to appeal to us `by the mercies of God' in Christ (Rom. 12:1).

STRIFE AMONG THE HEIRS OF MERCY

This mercy of Christ should also move us to commiserate the state of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but affect any soul that ever felt comfort from Christ to consider what an affectionate entreaty the apostle makes to mutual agreement in judgment and affection. `If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded' (Phil. 2:1), as if he should say, `Unless you will disclaim all consolation in Christ, labour to maintain the unity of the Spirit in the bond of peace.' What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy's melody.

The more to blame are those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. This must not be understood as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasure. There is something due on a penny as well as on a pound, therefore we must be faithful in the least truth, when the season calls for it. Then our words are `like apples of gold in pictures of silver' (Prov. 25:11). One word spoken in season will do more good than a thousand out of season. But in some cases peace, through having our faith to ourselves before God (Rom. 14:22), is of more consequence than the open discovery of some things we take to be true, considering that the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God bear great rule in the heart (Col. 3:15). Therefore open show of difference is only good when it is necessary, although some, from a desire to be somebody, turn into by ways and yield to a spirit of contradiction in themselves. Yet, if Paul may be judge, they `are yet carnal' (1 Cor. 3:3). If it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable (James 3:17). Our blessed Saviour, when he was to leave the world, what did he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that `they all may be one', as he and the Father were one (John 17:21). But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.

TAKING ADVANTAGE OF THE BRUISED

And further, to expose offenders of this kind, what spirit shall we think them to be of that take advantage of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, such as confession, satisfaction, merit and purgatory, spring from hence, but they are physicians of no value, or tormentors and not physicians at all. It is a greater blessing to be delivered from the sting of these scorpions (Rev. 9:5) than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shown; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves through the misery of others. It brings men under a terrible curse that they `remembered not to show mercy, but persecuted the poor and needy man', that they might `even slay the broken in heart' (Psa. 109:16).

In the same way, to such as raise temporal advantage to themselves out of the spiritual misery of others we must add such as raise estates by betraying the church, and are unfaithful in the trust committed unto them, when the children cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members. Shall we so requite so good a Saviour who counts the love and mercy shown in feeding his lambs (John 21:15) as shown to himself?

DESPISING THE SIMPLE MEANS OF MERCY

Lastly, they carry themselves very unkindly towards Christ who stumble at his low stooping to us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness. They, out of the pride of their heart, think that they may do well enough without the help of the Word and sacraments, and think Christ did not take enough dignity upon him; and therefore they will mend the matter with their own devices so that they may give better satisfaction to flesh and blood, as in popery. What greater unthankfulness can there be than to despise any help that Christ in mercy has provided for us? In the days of his flesh the proud Pharisees took offence at his familiar conversing with sinful men, though he only did so as a physician to heal their souls. What defenses was Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love and magnify the goodness of God, that has put the great work of our salvation, and laid the government, upon so gentle a Saviour as will carry himself so mildly in all things wherein he is to deal between God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts. So will all those do that have ever found the experience of Christ's work in their hearts.

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11. Christ's Judgment and Victory

We come now to the last part of our text, concerning the constant progress of Christ's gracious power, until he has set up an absolute government in us which shall prevail over all corruptions. It is said here that he will cherish his beginnings of grace in us until he bring forth `judgment unto victory' (Matt. 12:20).

CHRIST'S JUDGMENT ESTABLISHED IN US

By judgment here is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings, whence this inward rule is called judgment, as also because it agrees with the judgment of the Word, which the Psalmist often calls judgment (as in Psalm 72:1,2) because it agrees with God's judgment. Men may read their doom in God's Word. What it judges of them God judges of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit, being under the Spirit of Christ, is governed by him, and, so far as it is governed by Christ, it governs us graciously.

Christ and we are of one judgment and of one will. He has his will in us, and his judgments are so invested with authority in us as that they are turned into our judgment, we carrying his law in our hearts, written there by his Spirit (Jer. 31:33). The law in the inner man and the law written answer to each other as counterparts.

The meaning then is that the gracious frame of holiness set up in our hearts by the Spirit of Christ shall go forward until all contrary power is subdued. The spirit of judgment will be a spirit of burning (Isa. 4:4) to consume whatever opposed corruption eats into the soul like rust. If God's builders fall into errors and build stubble on a good foundation, God's Spirit, as a spiritual fire, will reveal this in time (1 Cor. 3:13), and destroy it. The builders shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace, so that the gracious work of repentance is called a change of the mind, and an after wisdom. On the other hand, in the learned languages the words that express wisdom imply also a general relish and savor of the whole soul, and rather more the judgment of taste than of sight or any other sense, because taste is the most necessary sense, and requires a nearer application of the object than all other senses. So, in spiritual life, it is most necessary that the Spirit should alter the taste of the soul so that it might savor the things of the Spirit so deeply that all other things should be out of relish.

And as it is true of every particular Christian that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians, the church. The government of Christ, and his truth, whereby he rules as by a scepter, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ, riding on his white horse (Rev. 6:2), has a bow and goes forth conquering, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment principally for Christ's kingdom and government within us, firstly, because God especially requires the subjection of the soul and conscience as his proper throne; and, secondly, because, if judgment should prevail in all others about us and not in our own hearts, it would not yield comfort to us; and therefore it is the first thing that we desire when we pray, 'Thy kingdom come', that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.

The words being thus explained, that judgment here includes the government of mind, will and affections, there are various conclusions that naturally spring from them.

CHRIST'S MILDNESS AND HIS GOVERNMENT

The first conclusion from the connection of this part of the verse with the former is that Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over. He pardons in this way so as to be obeyed as a king; he takes us to be his spouse so as to be obeyed as a husband. The same Spirit that convinces us of the necessity of his righteousness to cover us convinces us also of the necessity of his government to rule us. His love to us moves him to frame us to be like himself, and our love to him stirs us up to be such as he may take delight in, neither do we have faith or hope any further than we have a concern to be purged as he is pure. He makes us subordinate governors, yea, kings under himself, giving us grace not only to fight but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness (Acts 3:26). `For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living' (Rom.14:9). God has bound himself by an oath that he would grant us that `we might serve him without fear, in holiness and righteousness before him' (Luke 1:75), and not only before the world.

PARDON LEADS TO OBEDIENCE

This may serve for a trial to discern who may lay just claim to Christ's mercy. Only those that will take his yoke and count it a greater happiness to be under his government than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own, may make this claim. None ever did truly desire mercy for pardon but desired mercy for healing. David prays for a new spirit, as well as for a sense of pardoning mercy (Psa. 51:10).

JUSTIFICATION LEADS TO SANCTIFICATION

This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given to us, but has the government likewise upon his shoulder (Isa. 9:6,7). He is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin as by the merit of his death from the guilt thereof; provided these things are remembered:

1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flies first to Christ crucified, made a curse for us. Thence it is that Christ has right to govern us; thence it is that he gives us his Spirit as our guide to lead us home.

2. In the course of our life, after we are in a state of grace, if we are overtaken with any sin, we must remember to have recourse first to Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.

3. And when we feel ourselves cold in affection and duty, the best way is to warm ourselves at this fire of his love and mercy in giving himself for us.

4. Again, remember this, that Christ rules us by a spirit of love, from a sense of his love, whereby his commandments are easy to us. He leads us by his free Spirit, a Spirit of liberty. His subjects are voluntaries. The constraint that he lays upon his subjects is that of love. He draws us sweetly with the cords of love. Yet remember also that he draws us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual.

Our disposition must be changed. We must be new creatures. They seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father it is from reasons persuading him, as likewise from a child like nature which gives strength to these reasons. It is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief force. First we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.

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12. Christ's Wise Government

The second conclusion from the final part of the text is that Christ's government in his church and in his children is a wise and well ordered government because it is called judgment, and judgment is the life and soul of wisdom. Of this conclusion there are two branches: first, that the spiritual government of Christ in us is joined with judgment and wisdom, and secondly, wherever true spiritual wisdom and judgment are, there likewise the Spirit of Christ has brought in his gracious government.

JUDGMENT AND WISDOM

As to the first, a well guided life by the rules of Christ stands with the strongest and highest reason of all; and therefore holy men are called `wisdom's children' (Luke 7:35), and are able to justify, both by reason and experience, all the ways of wisdom. Opposite courses are folly and madness. Hereupon Paul says that `he that is spiritual judgeth all things' (1 Cor. 2:15) that appertain to him, and is judged of none that are of an inferior rank, because they lack spiritual light and sight to judge. Yet this sort of men will judge and `speak evil of the things that they understand not' (2 Pet. 2:12); they step from ignorance to prejudice and rash censure, without taking right judgment in their way, and therefore their judgment comes to nothing. But the judgment of a spiritual man, so far as he is spiritual, shall stand, because it is agreeable to the nature of things. As things are in themselves, so they are in his judgment. As God is in himself infinite in goodness and majesty, so he is to him. He ascribes to God in his heart his divinity and all his excellencies. As Christ is in himself the only Mediator, and all in all in the church (Col. 3:11), so he is to him, by making Christ so in his heart. As all things are dung in comparison with Christ (Phil. 3:8), so they are to Paul, a sanctified man. As the very worst thing in religion, `the reproach of Christ', is better than `the pleasures of sin for a season' (Heb. 11:25 26), so it is to Moses, a man of a right esteem. As one day in the courts of God is better than a thousand elsewhere (Psa. 84:10), so it is to David, a man of a reformed judgment. There is a conformity of a good man's judgment to things as they are in themselves, and according to the difference or agreement put by God in things, so does his judgment differ or agree.

Truth is truth, and error, error, and that which is unlawful is unlawful, whether men think so or not. God has put an eternal difference between light and darkness, good and ill, which no creature's conceit can alter; and therefore no man's judgment is the measure of things further than it agrees to truth stamped upon things themselves by God. For this reason, because a wise man's judgment agrees to the truth of things, a wise man may in some sense be said to be the measure of things, and the judgment of one holy wise man to be preferred before a thousand others. Such men usually are immovable as the sun in its course, because they think, and speak and live by rule. A Joshua and his house will serve God (josh. 24:15), whatsoever others do, and will run a course contrary to the world, because their judgments lead them a contrary way. Hence it is that Satan has a spite at the eye of the soul, the judgment, to put it out by ignorance and false reason, for he cannot rule in any until either he has taken away or perverted judgment. He is a prince of darkness, and rules in darkness of the understanding. Therefore he must first be cast out of the understanding by the prevailing of truth and planting of it in the soul. Those, therefore, that are enemies of knowledge help Satan and antichrist, whose kingdom, like Satan's, is a kingdom of darkness, to erect their throne. Hence it is promised by Christ, that the Holy Ghost shall convince the world of righteousness or judgment (John 16:8); that is, that he is resolved to set up a throne of government, because the great lord of misrule, Satan, `the prince of this world', is judged by the gospel, and the Spirit accompanying it. His impostures are discovered, his enterprises laid open. Therefore when the gospel was spread the oracles ceased, Satan fell from heaven like lightning (Luke 10:18). Men were translated out of his kingdom into Christ's. Where prevailing is by lies, discovery is victory: `they shall proceed no further: for their folly shall be manifest unto all men' (2 Tim. 3:9). So that manifestation of error gives a stop to it, for none will willingly be deceived. Let truth have full scope without check or restraint, and let Satan and his instruments do their worst, they shall not prevail, as Jerome says of the Pelagians in his time: `The discovery of your opinions is the vanquishing of them, your blasphemies appear at the first blush."

THE NEED FOR HEAVENLY LIGHT

Hence we learn the necessity that the understanding should be grounded in knowledge which is above nature

1 Jerome (c.347 419) in his Epistle to Ctesiphon.

for a well ordered Christian life. There must be light to discover an end beyond nature, because of which we are Christians, and a rule suitable to direct to that end, which is the will of God in Christ, discovering his good pleasure toward us, and our duty towards him. And in virtue of this discovery we do all that we do which may in any way further what we reckon to be true. The eye must first be single, and then the whole body and frame of our conduct will be light (Matt. 6:22); otherwise both we and our course of life are nothing but darkness. The whole conduct of a Christian is nothing else but knowledge reduced to will, affection and practice. If the digestion of food in the stomach is not good, the working of the liver cannot be good; so if there is error in the judgment it mars the whole of practice, as an error in the foundation does a building. God will have no blind sacrifices, no unreasonable services (Isa. 1:13), but will have us to love him with all our mind (Rom. 12:2), that is, with our understanding part, as well as with all our hearts (Luke 10:27), that is, the feeling part of the soul.

This ordering of Christ's government by judgment is agreeable to the soul, and God delights to preserve the manner of working peculiar to man, that is, to do what he does out of judgment. As grace supposes nature, as founded upon it, so the frame of grace preserves the frame of nature in man. And, therefore Christ brings about all that is good in the soul through judgment, and that so sweetly that many, by a dangerous error, think that that good which is in them and issues from them is from themselves, and not from the powerful work of grace. So it is in evil, where the devil so subtly leads us according to the stream of our own nature that men think that Satan had no hand in their sin; but here a mistake is with little peril, because we are evil of ourselves, and the devil only promotes ill he finds in us. But there are no seeds of supernatural goodness at all in us. God finds nothing in us but enmity, only he has engraved in our nature an inclination in general to that which we judge to be good. Now when he clearly reveals what is good in particular, we are attracted to it; and when he shows us convincingly what is evil we abhor it as freely as we embraced it before.

From this we may know whether we work as we should do or not. That is, when we do what we do out of inward principles, when we do not choose what is good only because we were so brought up, or because such and such whom we respect do so, or because we will maintain a side, so making religion a faction; but out of judgment, when what we do that is good we first judge in ourselves so to be; and what we abstain from that is ill we first judge to be ill from an inward judgment. A sound Christian, as he enjoys the better part, so has he first made choice of it with Mary (Luke 10:42). He establishes every purpose by counsel (Prov. 20:18). God, indeed, uses carnal men to very good service, but without a thorough altering and conviction of their judgment. He works by them, but not in them. Therefore they do neither approve the good they do nor hate the evil they abstain from.

WHERE CHRIST'S GOVERNMENT IS SET UP

The second branch of this conclusion is that, wherever true wisdom and judgment are, there Christ has set up his government, because where wisdom is it directs us, not only to understand, but to order our ways aright. Where Christ as a prophet teaches by his Spirit, he likewise as a king subdues the heart by his Spirit to obedience to what is taught. This is that teaching which is promised of God, when not only the brain but the heart itself is taught; when men do not only know what they should do but are taught the very doing of it. They are not only taught that they should love, fear and obey, but they are taught love itself, and fear and obedience themselves. Christ sets up his throne in the very heart and alters its direction, so making his subjects good, together with teaching them to be good. Other princes can make good laws, but they cannot write them in their people's hearts (Jer. 31:33). This is Christ's prerogative: he infuses into his subjects his own Spirit. Upon him there does not only rest the spirit of wisdom and understanding, but likewise the spirit of the fear of the Lord (Isa. 11:2). The knowledge which we have of him from himself is a transforming knowledge (2 Cor. 3:18). The same Spirit who enlightens the mind inspires gracious inclinations into the will and affections and infuses strength into the whole man. As a gracious man judges as he should, so he inclines to and does as he judges. His life is a commentary on his inward man. There is a sweet harmony among God's truth, his judgment, and his whole conversation.

HOW CHRIST GOVERNS US

The heart of a Christian is like Jerusalem when it was at its best, a city compact within itself (Psa. 122:3), where are set up the thrones of judgment (Psa. 122:5). Judgment should have a throne in the heart of every Christian. Not that judgment alone will work a change. There must be grace to alter the bent and sway of the will before it will yield to be wrought upon by the understanding. But God has so joined these together that whenever he savingly shines on the understanding he gives a soft and pliable heart. For without a work upon the heart by the Spirit of God it will follow its own inclination to that which it loves, whatever the judgment shall say to the contrary. There is no natural proportion between an unsanctified heart and a sanctified judgment. For the unaltered heart will not give leave to the judgment coldly and soberly to conclude what is best, as a sick man, whilst his feverish illness corrupts his taste, is rather desirous to please that than to hearken to what the physician may say. Judgment has no power over itself where the will is unsubdued, for the will and affections bribe it to give sentence for them, when any profit or pleasure shall come in competition with that which the judgment only shall in general think to be good. And therefore it is, for the most part, in the power of the heart what the understanding shall judge and determine in particular things. Where grace has subdued the heart, unruly passions do not cast such a mist before the understanding that it does not see in particular cases what is best. Base considerations, springing from self love, do not alter the case and bias the judgment into a contrary way; but that which is good in itself shall be good to us, although it crosses our particular worldly interests.

THE EFFECTS OF THIS IN PRACTICE

The right understanding of this has an influence on practice, which has drawn me to a more full explanation. This will teach us the right method of godliness: to begin with judgment, and then to beg of God, together with illumination, holy inclinations of our will and affections, that so a perfect government may be set up in our hearts, and that our knowledge may be `in all judgment' (Phil. 1:9), that is, with experience and feeling. When the judgment of Christ is set up in our judgments, and thence, by the Spirit of Christ, brought into our hearts, then it is in its proper place and throne. Until then, truth does us no good, but helps to condemn us. The life of a Christian is a regular life, and he that walks by the rule (Gal. 6:16) of the new creature, peace shall be upon him. He that despises God's way and loves to live at large, seeking all liberty to the flesh, shall die (Prov. 19:16). And it is made good by Paul, `If ye live after the flesh, ye shall die' (Rom. 8:13).

We learn likewise that men of an ill governed life have no true judgment. No wicked man can be a wise man. Without Christ's Spirit the soul is in confusion, without beauty and form, as all things were in the chaos before the creation. The whole soul is out of joint till it be set right again by him whose office is to `restore all things'. The baser part of the soul, which should be subject, rules all and subdues what little truth is in the understanding, holding it captive to base affections. And Satan by corruption gets all the holds of the soul, till Christ, stronger than he, comes and drives him out, taking possession of all the powers and parts of soul and body to be weapons of righteousness, to serve him. Then it becomes true, `New lords, new laws'. Christ as a new conqueror changes the fundamental laws of old Adam and establishes a government of his own.

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13 . Grace Shall Reign

The third conclusion from the final part of the text is that Christ's government will be victorious. Let us see the reasons for this.

WHY CHRIST'S KINGDOM MUST PREVAIL

1. Christ has conquered all in his own person first, and he is `over all, God blessed for ever' (Rom. 9:5), and therefore over sin, death, hell, Satan and the world. And, as he has overcome them in himself, so he overcomes them in our hearts and consciences. We commonly say that conscience makes a man kingly or contemptible, because it is planted in us to judge for God, either with us or against us. Now if natural conscience be so forcible, what will it be when, besides its own light, it has the light of divine truth put into it? It will undoubtedly prevail, either to make us hold up our heads with boldness or abase us beneath ourselves. If it subjects itself, by grace, to Christ's truth, then it boldly faces death, hell, judgment and all spiritual enemies, because then Christ sets up his kingdom in the conscience and makes it a kind of paradise.

The sharpest conflict which the soul has is between the conscience and God's justice. Now if the conscience, sprinkled with the blood of Christ, has prevailed over assaults fetched from the justice of God, now satisfied by Christ, it will prevail over all other opposition whatsoever.

2. We are to encounter accursed and damned enemies; therefore, if they begin to fall before the Spirit in us, they shall fall. If they rise up again, it is to have the greater fall.

3. The Spirit of truth, to whose tuition Christ has committed his church, and the truth of the Spirit, which is the scepter of Christ, abide forever; therefore the soul begotten by the immortal seed of the Spirit (1 Pet. 1:23), and this truth, must not only live for ever, but also prevail over all that oppose it, for both the Word and the Spirit are mighty in operation (Heb. 4:12). And, if the wicked spirit is never idle in those whom God has delivered up to him, we cannot think that the Holy Spirit will be idle in those whose leading and government is committed to him. No, as he dwells in them, so he will drive out all that rise up against him, until he is all in all.

What is spiritual is eternal. Truth is a beam of Christ's Spirit, both in itself and as it is engrafted into the soul. Therefore it, and the grace wrought by it, though little, will prevail. A little thing in the hand of a giant will do great things. A little faith strengthened by Christ will work wonders.

4. `Unto everyone that hath shall be given' (Matt. 25:29). The victory over corruption or temptation is a pledge of final victory. As Joshua said when he set his foot upon the five kings whom he conquered, `Thus shall the LORD do to all your enemies' (josh. 10:25). Heaven is ours already, only we strive till we have full possession.

5. Christ as king brings in a commanding light into the soul and bows the neck, and softens the iron sinew of the inner man; and where he begins to rule, he rules for ever, `of his kingdom there shall be no end' (Luke 1:33).

6. The purpose of Christ's coming was to destroy the works of the devil, both for us and in us; and the purpose of the resurrection was, as well as sealing to us the assurance of his victory, so also (1) to quicken our souls from death in sin; (2) to free our souls from such snares and sorrows of spiritual death as accompany the guilt of sin; (3) to raise them up more comfortable, as the sun breaks forth more gloriously out of a thick cloud; (4) to raise us out of particular slips and failings stronger; (5) to raise us out of all troublesome and dark conditions of this life; and (6) at length to raise our bodies out of the dust. For the same power that the Spirit showed in raising Christ, our Head, from the sorrows of death and the lowest degree of his abasement, that power, obtained by the death of Christ from God, now appeased by that sacrifice, the Spirit will show in the church, which is his body, and in every particular member thereof.

And this power is conveyed by faith, by which, after union with Christ in his estates both of humiliation and of exaltation, we see ourselves, not only dead with Christ, but risen and sitting together with him in heavenly places (Eph. 2:6). Now we, apprehending ourselves to be dead and risen, and therefore victorious over all our enemies in our Head, and apprehending that his scope in all this is to conform us to himself, we are by this faith changed into his likeness (2 Cor. 3:18), and so become conquerors over all our spiritual enemies, as he is, by that power which we derive from him who is the storehouse of all spiritual strength for all his people. Christ at length will fulfill his purpose in us, and faith rests assured of it, and this assurance is very operative, stirring us up to join with Christ in his purposes.

And so, as to the church in general, by Christ it will have its victory. Christ is that little `stone cut out without hands' which broke in pieces the goodly image (Dan. 2:34), that is, all opposite government, until it became `a great mountain, and filled the whole earth' (Dan. 2:35). So that the stone that was cut out of the mountain becomes a mountain itself at length. Who art thou, then, O mountain, that think to stand up against this mountain? All shall lie flat and level before it. He will bring down all mountainous, high, exalted thoughts, and lay the pride of all flesh low. When chaff strives against the wind, or stubble against the fire, when the heel kicks against the pricks, when the potsherd strives with the potter, when man strives against God, it is easy to know on which side the victory will be. The winds may toss the ship wherein Christ is, but not overturn it. The waves may dash against the rock, but they only break themselves against it.

WHY THE ENEMY SEEMS VICTORIOUS

Objection: If this is so, why is it thus with the church of God, and with many a gracious Christian? The victory seems to be with the enemy.

To understand this, we should remember, firstly, that God's children usually, in their troubles, overcome by suffering. Here lambs overcome lions, and doves eagles, by suffering, that herein they may be conformable to Christ, who conquered most when he suffered most. Together with Christ's kingdom of patience there was a kingdom of power.

Secondly, this victory is by degrees, and therefore they are too hasty spirited that would conquer as soon as they strike the first stroke, and be at the end of their race at the first setting forth. The Israelites were sure of their victory in their journey to Canaan, yet they must fight it out. God would not have us quickly forget what cruel enemies Christ has overcome for us. `Slay them not, lest my people forget,' says the Psalmist (Psa. 59:11), so that, by the experience of that annoyance we have by them, we might be kept in fear to come under their power.

Thirdly, God often works by contraries: when he means to give victory, he will allow us to be foiled at first; when he means to comfort, he will terrify first; when he means to justify, he will condemn us first; when he means to make us glorious, he will abase us first. A Christian conquers, even when he' is conquered. When he is conquered by some sins, he gets victory over others more dangerous, such as spiritual pride and security.

Fourthly, Christ's work, both in the church and in the hearts of Christians, often goes backward so that it may go forward better. As seed rots in the ground in the winter time, but after comes up better, and the harder the winter the more flourishing the spring, so we learn to stand by falls, and get strength by weakness discovered  virtutis custos infirmitas (weakness is the keeper of virtue). We take deeper root by shaking. And, as torches flame brighter by moving, thus it pleases Christ, out of his freedom, in this manner to maintain his government in us. Let us herein labour to exercise our faith, so that it may answer Christ's way of dealing with us. When we are foiled, let us believe we shall overcome; when we have fallen, let us believe we shall rise again. Jacob, after he received a blow which made him lame, yet would not give over wrestling (Gen. 32:25) till he had obtained the blessing. So let us never give up, but, in our thoughts, knit the beginning, progress and end together, and then we shall see ourselves in heaven out of the reach of all enemies. Let us assure ourselves that God's grace, even in this imperfect state, is stronger than man's free will in the state of original perfection. It is founded now in Christ, who, as he is the author, so will he be the finisher, of our faith (Heb. 12:2). We are under a more gracious covenant.

What some say of rooted faith, fides radicata, that it continues, while weak faith may come to nothing, seems to be contradicted by this Scripture; for, as the strongest faith may be shaken, so the weakest, where truth is, is so far rooted that it will prevail. Weakness with watchfulness will stand, when strength with too much confidence fails. Weakness, with acknowledgement of it, is the fittest seat and subject for God to perfect his strength in; for consciousness of our infirmities drives us out of ourselves to him in whom our strength lies.

From this it follows that weakness may be consistent with the assurance of salvation. The disciples, notwithstanding all their weaknesses, are bidden to rejoice that their names are written in heaven (Luke 10:20). Failings, with conflict, in sanctification should not weaken the peace of our justification and assurance of salvation. It matters not so much what ill is in us, as what good; not what corruptions, but how we regard them; not what our particular failings are so much as what the thread and tenor of our lives are, for Christ's dislike of that which is amiss in us turns not to the hatred of our persons but to the victorious subduing of all our infirmities.

Some have, after conflict, wondered at the goodness of God that so little and such trembling faith should have upheld them in so great combats, when Satan had almost caught them. And, indeed, it is to be wondered at, how much a little grace will prevail with God for acceptance, and over our enemies for victory, if the heart is upright. Such is the goodness of our sweet Saviour that he delights still to show his strength in our weakness.

CONSOLATION FOR WEAK CHRISTIANS

The first use of this is for the great consolation of poor and weak Christians. Let them know that a spark from heaven, though kindled under greenwood that sobs and smokes, yet it will consume all at last. Love once kindled is strong as death. Many waters cannot quench it, and therefore it is called a vehement flame, or flame of God (Song of Sol. 8:6), kindled in the heart by the Holy Ghost. That little that is in us is fed with an everlasting spring. As the fire that came down from heaven in Elijah's time (1 Kings 18:38) licked up all the water, to show that it came from God, so will this fire consume all our corruption. No affliction without or corruption within shall quench it. In the morning, we often see clouds gather about the sun, as if they would hide it, but the sun overcomes them little by little, till it comes to its full strength. At first, fears and doubts hinder the breaking out of this fire, until at length it gets above them all, and Christ prevails. And then he upholds his own graces in us. Grace conquers us first, and we, by it, conquer all else; whether corruptions within us, or temptations from outside us.

The church of Christ, begotten by the Word of truth, has the doctrine of the apostles for her crown, and tramples the moon, that is, the world and all worldly things, `under her feet' (Rev. 12:1). Every one that is `born of God overcometh the world' (1 John 5:4). Faith, whereby especially Christ rules, sets the soul so high that it looks down on all other things as far below, as having represented to it, by the Spirit of Christ, riches, honor, beauty and pleasures of a higher nature.

EVIDENCES OF CHRIST'S RULE IN US

Now, that we may not come short of the comfort intended, there are two things especially to be taken notice of by us: firstly, whether there is such a judgment or government set up in us to which this promise of victory is made, and secondly, how we are to conduct ourselves so that the judgment of Christ in us may indeed be victorious.

The evidences whereby we may come to know that Christ's judgment in us is such as will be victorious, are:

1. Being able from experience to justify all Christ's ways, let flesh and blood say what they can to the contrary, and willingly subscribing to that course which God has taken in Christ to bring us to heaven, still approving a further measure of grace than we have attained to, and projecting and planning for it. No other men can justify their courses, when their conscience is awakened.

2. Having reasons of religion the strongest reasons with us, prevailing more than reasons fetched from worldly policy.

3. Being so true to our ends and steadfast to our rule that no hopes or fears can sway us another way, but still we are enquiring what agrees with or differs from our rule.

4. Being able to `do nothing against the truth, but for the truth' (2 Cor. 13:8), the truth being dearer to us than our lives. Truth does not have this sovereignty in the heart of any carnal man.

5. If we had liberty to choose under whose government we would live, out of a delight in the inner man to Christ's government, making choice of him only to rule us before any other. This argues that we are like minded to Christ, a free and a willing people, and not compelled to Christ's service otherwise than by the sweet constraint of love. When we are so far satisfied with the government of Christ's Spirit that we are willing to resign up ourselves to him in all things, then his kingdom is come to us, and our wills are brought to his will. It is the bent of our wills that makes us good or ill.

6. Having a well ordered, uniform life, not consisting of fits and starts, shows a well ordered heart; as in a clock, when the hammer strikes well, and the hand of the dial points well, it is a sign that the wheels are rightly set.

7. When Christ's will comes into competition with any earthly loss or gain, yet then, in that particular case, having the heart willing to stoop to Christ is a true sign; for the truest trial of the power of grace is in particular cases which touch us most closely, for there our corruption makes the greatest head. When Christ came nearest to home with the young man in the gospel, he lost a disciple of him (Matt. 19. 22).

8. Being able to practice duties pleasing to Christ, though contrary to flesh and the course of the world, and being able to overcome ourselves in that evil to which our nature is prone and stands so much inclined, and which agrees to the ruling passion of the times, which others lie enthralled under, such as desire of revenge, hatred of enemies, private ends, etc., this shows that grace in us is above nature, heaven above earth, and will have the victory.

To make this clearer, and help us in our trial, we must know that there are three degrees of victory: first, when we resist though we are foiled; second, when grace gets the better, though with conflict; and third, when all corruption is perfectly subdued. When we have strength only to resist, we may know Christ's government in us will be victorious, because what is said of the devil is true of all our spiritual enemies, `Resist the devil, and he will flee from you' (James 4:7); because `Greater is he that is in you', who takes the part of his own grace, `than he that is in the world' (1 John 4:4). And if we may hope for victory from bare resistance, what may we not hope for when the Spirit has gained the upper hand?

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14. Means to Make Grace Victorious

As to directions on how we are to conduct ourselves so that the judgment of Christ in us may indeed be victorious, we must know that, though Christ has undertaken this victory, yet he accomplishes it by training us up to fight his battles. He overcomes in us by making us `wise unto salvation' (2 Tim. 3:15); and, in the measure that we believe Christ will conquer, in that measure we will endeavor by his grace that we may conquer, for faith is an obedient and a wise grace. Christ makes us wise to ponder and weigh things, and to rank and order them accordingly, so that we may make the fitter choice of what is best. Some rules to help us in judging are these:

RULES FOR RIGHT JUDGMENT

We should judge of things as to whether they help or hinder our main purpose; whether they further or hinder our judgment; whether they make us more or less spiritual, and so bring us nearer to the fountain of goodness, God himself; whether they will bring us peace or sorrow at the last; whether they commend us more or less to God, and whether they are the thing in which we shall approve ourselves to him most. We should also judge of things now as we shall do hereafter when the soul shall be best able to judge, as when we are under any public calamity, or at the hour of death, when the soul gathers itself from all other things to itself. We should look back to former experience and see what is most agreeable to it, and what was best in our worst times. If grace is or was best then, it is best now. We should also labour to judge of things as he does who must judge us, and as holy men judge, who are led by the Spirit. More particularly, we should judge according to what those judge that have no interest in any benefit that may come by the thing which is in question; for outward things blind the eyes even of the wise. We see that papists are most corrupt in those things where their honor, ease, or profit is engaged; but in the doctrine of the Trinity, which does not touch on these things, they are sound. But it is not sufficient that judgment is right. It must also be ready and strong.

KEEPING OUR JUDGMENT CLEAR

1. Where Christ establishes his government, he inspires care to keep the judgment clear and fresh, for while the judgment stands straight and firm, the whole frame of the soul continues strong and impregnable. True judgment in us advances Christ, and Christ will advance it. All sin is either from false principles, or ignorance, or thoughtlessness, or unbelief of what is true. By lack of consideration and weakness of assent, Eve lost her hold at first (Gen. 3:6). It is good, therefore, to store up true principles in our hearts, and to refresh them often, that, in virtue of them, our affections and actions may be more vigorous. When judgment is fortified, evil finds no entrance, but good things have a side within us to entertain them. While true convincing light continues, we will not do the least ill of sin for the greatest ill of punishment. `In vain the net is spread in the sight of any bird' (Prov. 1:17). While the soul is kept aloft, there is little danger of snares below. We must lose our high estimation of things before we can be drawn to any sin.

2. And because knowledge and affection mutually help one another, it is good to keep up our affections of love and delight by all sweet inducements and divine encouragements; for what the heart likes best, the mind studies most. Those that can bring their hearts to delight in Christ know most of his ways. Wisdom loves him that loves her. Love is the best entertainer of truth; and when it is not entertained in the love of it (2 Thess. 2:10), lovely as it is, it leaves the heart, and will stay no longer. It has been a successful way of corrupting the judgment, to begin by withdrawing love, because, as we love, so we tend to judge. And therefore it is hard to be affectionate and wise in earthly things. But in heavenly things, where there has been a right informing of the judgment before, the more our affections grow, the better and clearer our judgments will be, because our affections, though strong, can never rise high enough to reach the excellency of the things. We see in the martyrs, when the sweet doctrine of Christ had once gained their hearts, it could not be removed again by all the torments the wit of cruelty could devise. If Christ has once possessed the affections, there is no dispossessing of him again. A fire in the heart overcomes all fires without.

3. Wisdom also teaches us where our weakness lies, and our enemy's strength. By this means a jealous fear is stirred up in us, whereby we are preserved; for out of this godly jealousy we keep those provocations, which are active and working, from that which is passive and catching in us, as we keep fire from powder. Those who wish to hinder the generation of noisome creatures will hinder the conception first, by keeping male and female apart. This jealous care will be much furthered by observing strictly what has helped or hindered a gracious temper in us, and it will make us take heed that we consult not with flesh and blood in ourselves or others. Otherwise, how can we think that Christ will lead us out to victory, when we take counsel with his and our enemies?

4. Christ also makes us careful to use all means by which fresh thoughts and affections may be stirred up and preserved in us. Christ so honours the use of means, and the care he bestows on us, that he ascribes both preservation and victory to our care in keeping ourselves. `He that is begotten of God keepeth himself' (1 John 5:18), though not by himself, but by the Lord, in dependence on him, in the use of means. We are only safe when we wisely make use of all good advantages that we have access to. By going out of God's ways we go out of his government, and so lose our good frame of mind, and find ourselves overspread quickly with a contrary disposition. When we draw near to Christ (James 4:8), in his ordinances, he draws near to us.

5. We must keep grace in exercise. It is not sleepy habits, but grace in exercise, that preserves us. While the soul is in some civil or sacred employment, corruptions within us are much suppressed, and Satan's ways of approach to us stopped. The Spirit then has a way open to enlarge his influence in us, and likewise the protection of angels is then closest to us. This course often prevails more against our spiritual enemies than direct opposition. Christ is in honor bound to maintain those that are in his work.

6. In following all these directions, we must look up to Christ, the quickening Spirit, and make our resolutions in his strength. Though we are exhorted to cleave to the Lord with full purpose of heart (Acts 11:23), yet we must pray with David, `Keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee' (1 Chron. 29:18). Our hearts are of themselves very loose and unsettled. `Unite my heart to fear thy name' (Psa. 86:11), or else, without him, our best purposes will fall to the ground. It is a pleasing request, out of love to God, to beg such a frame of soul from him, that he may take delight in it; and therefore, in the use of all the means, we must send up our desires and complaints to him for strength and help, and then we may be sure that he will `send forth judgment unto victory'.

7. Lastly, it furthers the state of the soul to know what frame it should be in, that so we may order our souls accordingly. We should always be fit for communion with God, and be heavenly minded in earthly business, and be willing to be taken off from it to redeem time for better things. We should be ready at all times to depart hence, and to live in such a condition as we would be content to die in. We should have hearts prepared for every good duty, open to all good opportunities, and shut to all temptations, keeping our watch, and being always ready armed. So far as we come short of these things, so far we have just cause to be humbled, and yet we should press forward, so that we may gain more upon ourselves, and make these things more familiar and lovely to us. And when we find our souls at all declining, it is best to raise them up presently by some awakening meditations, such as of the presence of God, of the strict reckoning we are to make, of the infinite love of God in Christ and the fruits of it, of the excellency of a Christian's calling, of the short and uncertain time of this life, of how little good all those things that steal away our hearts will do us before long, and of how it shall be for ever with us hereafter, as we spend this short time well or ill. The more we make way for such considerations to sink into our hearts, the more we shall rise nearer to that state of soul which we shall enjoy in heaven. When we grow careless of keeping our souls, then God recovers our taste of good things again by sharp crosses. Thus David, Solomon and Samson were recovered. This taste of good things is much easier kept than recovered.

REASONS FOR SEEMING LACK OF PROGRESS

Objection: But, notwithstanding my striving, I seem to remain at a standstill.

1. Grace, as the seed in the parable, grows, we know not how. Yet at length, when God sees fittest, we shall see that all our endeavor has not been in vain. The tree falls upon the last stroke, yet all the strokes help the work forward.

2. Sometimes victory is suspended because some Achan is not found out, or because we are not humble enough, as Israel had the worst against the Benjamites till they fasted and prayed (Judg. 20:26); or because we betray our helps, and do not stand on our guard, and do not soon yield to the motions of the Spirit, who puts us in mind always of the best things, if we would regard his prompting. Our own consciences will tell us, if we give them leave to speak, that some sinful favouring of ourselves is the cause. The way in this case to prevail is, first, to get the victory over the pride of our own nature by taking shame to ourselves, in humble confession to God; and then, secondly, to overcome the unbelief of our hearts by yielding to the promise of pardon; and then, thirdly, in confidence of Christ's assistance, to set ourselves against those sins which have prevailed over us. So prevailing over ourselves, we shall easily prevail over all our enemies, and conquer all conditions we shall be brought into.

ALL SHOULD SIDE WITH CHRIST

The second use of the truth that Christ will have the victory is to establish the fact that the best course for nations and states is to `kiss the Son' (Psa. 2:12), and to embrace Christ and his religion; to side with Christ, and to own his cause in the world. His side will prove the stronger side at last. Happy are we if Christ honours us so much as to use our help to fight his battle `against the mighty' (Judg. 5:23). True religion in a state is as the main pillar of a house and the post of a tent that upholds all. So also for families, let Christ be the chief governor of the family. And let every one be as a house of Christ, to dwell familiarly in, and to rule. Where Christ is, all happiness must follow. If Christ goes, all will go. Where Christ's government, in his ordinances and his Spirit, is, there all subordinate government will prosper. Religion inspires life and grace into all other things. All other virtues without it are but as a fair picture without a head. Where Christ's laws are written in the heart, there all other good laws are best obeyed. None despise man's law but those that despise Christ's first. Nemo humanam auctoritatem contemnit, nisi qui divinam prius contempsit (No one despises human authority unless he first despises divine authority). Of all persons, a man guided by Christ is the best; and of all creatures in the world, a man guided merely by will and affection, next to the devil, is the worst. The happiness of weaker things stands in being ruled by stronger. It is best for a blind man to be guided by him that has sight. It is best for sheep, and other feckless creatures, to be guided by man. And it is happiest for man to be guided by Christ, because his government is so victorious that it frees us from the fear and danger of our greatest enemies, and tends to bring us to the greatest happiness that our nature is capable of. This should make us rejoice when Christ reigns in us. When Solomon was crowned, the people rejoiced so that the city rang (1 Kings 1:45). Much more should we rejoice in Christ our king.

And likewise for those whose souls are dear to us, our endeavor should be that Christ may reign in them also, that they may be baptized by Christ with this fire (Matt. 3:11), that these sparks may be kindled in them. Men labour to cherish the spirit and mettle, as they term it, of those they train up, because they think they will have use of it in the manifold affairs and troubles of this life. Oh, but let us cherish the sparks of grace in them; for a natural spirit in great troubles will fail, but these sparks will make them conquerors over the greatest evils.

The third use of the truth of Christ's victory is to observe that if Christ's judgment shall be victorious, then popery, being an opposite frame, set up by the wit of man to maintain stately idleness, must fall. And it is fallen already in the hearts of those on whom the light of Christ has shone. It is a lie, and founded on a lie, on the infallible judgment of a man subject to sin and error. When that which is taken for a principle of truth becomes a principle of error, the more reliance on it, the more danger there is.

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15. Christ's Public Triumph

It is not only said that judgment shall be victorious, but that Christ will bring it forth openly to victory. From this we observe that grace will become glory, and come forth into the sight of all. Now Christ conquers, and achieves his own ends, but he does so to some extent invisibly. His enemies in us and outside us seem to prevail. But he will bring forth judgment unto victory, in full view of all. The wicked that now shut their eyes to this shall see it to their torment. It shall not be in the power of subtle men to see or not see what they wish. Christ will have power over their hearts; and as his wrath shall immediately seize upon their souls against their wills, so will he have power over the eyes of their souls, that they may see and know what will increase their misery. Grief shall be fastened to all their senses, and their senses to grief.

Then all the false glosses which they put upon things shall be wiped off. Men are desirous to have the reputation of good, and yet the sweetness of ill; nothing is so cordially opposed by them as that truth which lays them open to themselves and to the eyes of others, their chief care being how to deceive the world and their own consciences. But the time will come when they shall be driven out of this fools' paradise, and the more subtle their manipulation of things has been, the more shall be their shame.

THE OPEN GLORY OF CHRIST IN HIS MEMBERS

Christ, whom God has chosen to set forth the chief glory of his excellencies, is now veiled in relation to his body the church, but he will come before long to be glorious in his saints (2 Thess. 1:10), and not lose the clear manifestation of any of his attributes. He will declare to all the world what he is, and then there shall be no glory but that of Christ and his spouse. Those that are as smoking flax now shall then shine as the sun in the firmament (Matt. 13:43), and their judgment shall be brought forth as the noonday (Psa. 37:6).

The image of God in Adam had a commanding majesty in it, so that all creatures reverenced him. Much more shall the image of God in its perfection command respect from all. Even now there is a secret awe put into the hearts of the greatest towards those in whom they see any grace to shine. So it was that Herod feared John the Baptist; but what will this be in the day of their bringing forth, which is called `the manifestation of the sons of God' (Rom. 8:19)?

There will be more glorious times when the kingdoms of this world shall be the kingdoms of our Lord and of his Christ (Rev. 11:15), and he shall reign for ever. Then shall judgment and truth have their victory. Then Christ will plead his own cause. Truth shall no longer be called heresy and schism, nor heresy catholic doctrine. Wickedness shall no longer go masked and disguised. Goodness shall appear in its own luster, and shine in its own beams. Things shall be what they are, `for there is nothing covered, that shall not be revealed' (Matt. 10:26).

Iniquity shall not be carried on in a mystery any longer. Deep dissemblers that think to hide their counsels from the Lord shall walk no longer invisible as in the clouds. As Christ will not quench the least spark kindled by himself, so will he damp the fairest blaze of goodly appearances which are not from above.

FOLLOW SINCERITY AND TRUTH

If this were believed, men would make more account of sincerity, which alone will give us boldness, and not seek for covers for their shame, confidence in which, as it makes men now more presumptuous, so it will expose them hereafter to the greater shame.

If judgment shall be brought forth to victory, then those that have been ruled by their own deceitful hearts and a spirit of error shall be brought forth to disgrace. The God that has joined grace and truth with honor has joined sin and shame together at last. All the wit and power of man will never be able to sever what God has coupled together. Truth and piety may be trampled upon for a time, but as the two witnesses (Rev. 11:11), after they were slain, rose again, and stood upon their feet, so whatever is of God shall at length stand upon its own foundation. There shall be a resurrection, not only of bodies but of reputations. Can we think that he that threw the angels out of heaven will suffer dust and worms' meat to run a contrary course, and to continue always so? No, as truly as Christ is `King of kings and Lord of lords' (Rev. 19:16), so will he dash all those pieces of earth which rise up against him, `as a potter's vessel' (Psa. 2:9). Was there ever anyone fierce against God and prospered (Job 9:4)? No, doubtless the wrath of man shall turn to Christ's praise (Psa. 76:10). What was said of Pharaoh shall be said of all heady enemies, who would rather lose their souls than their wills, that they are but raised up for Christ to get himself glory in their confusion.

Let us, then, take heed that we follow not the ways of those men whose ends we shall tremble at. There is not a more fearful judgment which can befall the nature of man than to be given up to a reprobate judgment of persons and things, because it comes under a woe: `Woe unto them that call evil good, and good evil' (Isa. 5:20).

How will those be laden with curses another day who abuse the judgment of others by sophistry and flattery, `deceiving and being deceived' (2 Tim. 3:13)? Then the complaint of our first mother Eve will be taken up, but fruitlessly: `The serpent beguiled me' (Gen. 3:13); Satan has deceived me in such and such; sin has deceived me; a foolish heart has deceived me. It is one of the highest points of wisdom to consider on what grounds we venture our souls. Happy men will they be who have, by Christ's light, a right judgment of things, and suffer that judgment to prevail over their hearts.

The souls of most men are drowned in their senses, and carried away with weak opinions, raised from vulgar mistakes and shadows of things. And Satan is ready to enlarge the imagination of outward good and outward ill, and make it greater than it is, and spiritual things less, presenting them through false glasses. And so men, trusting in vanity, vanquish themselves in their own apprehensions. A woeful condition, when both we and that which we highly esteem shall vanish together. And this will be, as truly as Christ's judgment shall come to victory; and in the measure that the vain heart of man has been enlarged to conceive a greater good in the things of this world than there is, by so much the soul shall be enlarged to be more aware of misery when it sees its error. This is the difference between a godly, wise man and a deluded worldling: that which the one now judges to be vain the other shall hereafter feel to be so when it is too late. But this is the vanity of our natures, that though we shun above all things to be deceived and mistaken in present things, yet in the greatest matters of all we are willingly ignorant and misled.

CHRIST ALONE ADVANCES THIS GOVERNMENT

A further conclusion is this, that this government is set up and advanced by Christ alone. He brings judgment to victory. We both fight and prevail `in the power of his might' (Eph. 6:10). We overcome by the Spirit, obtained by `the blood of the Lamb' (Rev. 12:11).

It is he alone who teaches our hands to war and our fingers to fight (Psa. 144:1). Nature, as corrupted, favors its own being, and will maintain itself against Christ's government. Nature, simply considered, cannot raise itself above itself to actions which are spiritual and of a higher order and nature. Therefore the divine power of Christ is necessary to carry us above all our own strength, especially in duties in which we meet with greater opposition; for there, not only nature will fail us, but ordinary grace, unless there is a stronger and a new supply. In taking up a burden that is weightier than ordinary, if there is not a greater proportion of strength than weight, the one who undertakes it will lie under the burden; so for every strong encounter there must be a new supply of strength, as in the case of Peter, who, when he was assaulted with a stronger temptation, being not upheld and shored up with a mightier hand, notwithstanding former strength, foully fell (Matt. 26:69 74). And being fallen, in our risings up again, it is Christ that must do the work, by (1) removing, or (2) weakening, or (3) suspending opposite hindrances; and (4) by advancing the power of his grace in us, to a further degree than we had before we fell. Therefore when we have fallen, and by falls have been bruised, let us go to Christ immediately to bind us up again.

WE MUST NOT LOOK TO OURSELVES

Let us know, therefore, that it is dangerous to look for that from ourselves which we must have from Christ. Since the fall, all our strength lies in him, as Samson's in his hair (Judg. 16:17). We are but subordinate agents, moving as we are moved, and working as we are first wrought upon, free in so far as we are freed, no wiser nor stronger than he makes us to be for the present in anything we undertake. It is his Spirit who actuates and enlivens, and applies that knowledge and strength we have, or else it fails and lies useless in us. We work when we work from a present strength; therefore dependent spirits are the wisest and the ablest. Nothing is stronger than humility, which goes out of itself, or weaker than pride, which rests on its own foundation. Frustra nititur qui non innititur (He strives in vain who is not dependent). And this should be particularly observed because naturally we aspire to a kind of divinity, in setting about actions in the strength of our own abilities; whereas Christ says, `Without me ye', the apostles, who were in a state of grace, `can do nothing' (John 15:5). He does not say, you can do a little, but nothing. Of ourselves, how easily are we overcome! How weak we are to resist! We are as reeds shaken with every wind. We shake at the very noise and thought of poverty, disgrace or losses. We give in immediately. We have no power over our eyes, tongues, thoughts or affections, but let sin pass in and out. How soon we are overcome by evil, whereas we should overcome evil with good. How many good purposes stick in the birth, and have no strength to come forth all which shows that we are nothing without the Spirit of Christ. We see how weak the apostles themselves were, till they were endued with strength from above. Peter was blasted with the speech of a damsel (Matt. 20:69), but after the Spirit of Christ fell upon them, the more they suffered, the more they were encouraged to suffer. Their comforts grew with their troubles. Therefore in all, especially difficult encounters, let us lift up our hearts to Christ, who has Spirit enough for us all, in all our exigencies, and say with good Jehoshaphat, `We have no might . . . neither know we what to do: but our eyes are upon thee' (2 Chron. 20:12); the battle we fight is thine, and the strength whereby we fight must be thine. If thou goest not out with us, we are sure to be foiled. Satan knows that nothing can prevail against Christ, or those that rely upon his power. Therefore his study is how to keep us in ourselves, and in the creature. But we must carry this always in our minds, that that which is begun in self confidence ends in shame.

CHRIST MAKES US FEEL OUR DEPENDENCE

The manner of Christ's bringing forth judgment to victory is by letting us see a necessity of dependence on him. Hence proceed those spiritual desertions in which he often leaves us to ourselves, in regard to both grace and comfort, that we may know the spring head of these to be outside ourselves. Hence it is that in the mount, that is, in extremities, God is most seen (Gen. 22:14). Hence it is that we are saved by the grace of faith which carries us out of ourselves to rely upon another; and faith works best alone, when it has least outward support. Hence it is that we often fail in lesser conflicts and stand firm in greater, because in the lesser we rest more in ourselves, in the greater we fly to the rock of our salvation, which is higher than we (Psa. 61:2). Hence also it is that we are stronger after defeats, because hidden corruption, undiscerned before, is now discovered, and thence we are brought to make use of mercy pardoning and power supporting.

One main reason for this dispensation is that we should know it is Christ that gives both the will and the deed, and that as a voluntary work according to his own good pleasure. And therefore we should work out our salvation in a jealous fear and trembling (Phil. 2:12), lest by irreverent and presumptuous conduct we give him cause to suspend his gracious influence and leave us to the darkness of our own hearts.

THE TRIUMPH OF GRACE

Those that are under Christ's government have the spirit of revelation, whereby they see and feel a divine power sweetly and strongly enabling them to preserve faith when they feel the contrary, and hope in a state which is hopeless, and love to God under signs of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements which draw a contrary way. They feel a power preserving patience, nay joy, in the midst of causes of mourning, inward peace in the midst of assaults. Whence is it that, when assaulted with temptation and compassed with troubles, we have stood firm, but from a secret strength upholding us? To make so little grace so victorious over so great a mass of corruption, this requires a spirit more than human. This is like preserving fire in the sea, and a part of heaven even, as it were, in hell. Here we know where to obtain this power, and to whom to return the praise of it. And it is our happiness that it is so safely hid in Christ for His, in one so near to God and us. Since the fall, God will not trust us with our own salvation, but it is both purchased and kept by Christ for us, and we for it through faith, wrought by the power of God, which we lay hold of. This power is gloriously set forth by Paul: it is (1) a great power; (2) an exceeding power; (3) a working and a mighty power; (4) such a power as was wrought in raising Christ from the dead (Eph. 1:19 20).That grace which is but a persuasive offer and in our power to receive or refuse is not the grace which brings us to heaven. But God's people feel a powerful work of the Spirit, not only revealing to us our misery and deliverance through Christ, but emptying us of ourselves, as being redeemed from ourselves, and infusing new life into us, and afterwards strengthening us and quickening us when we droop and hang the wing, never leaving us till the conquest is perfect.

16 . Through Conflict to Victory

The text also implies that the prevailing of Christ's government will not be without fighting. There can be no victory where there is no combat. In Isaiah it is said, `He shall bring forth judgment unto truth' (Isa. 42:3). In Matthew it is said that he shall `send forth judgment unto victory' (Matt. 12:20). The word `send forth' has a stronger sense in the original: to send forth with force; showing that, where his government is in truth, it will be opposed, until he gets the upper hand. Nothing is so opposed as Christ and his government are, both within us and outside us; and within us most in our conversion. Though corruption does not prevail so far as to make void the powerful work of grace, yet there is not only a possibility of opposing, but a proneness to oppose, and not only a proneness, but an actual withstanding of the working of Christ's Spirit, and that in every action. Yet there is no prevailing resistance so far as to make void the work of grace, but corruption in the issue yields to grace.

It takes much trouble to bring Christ into the heart, and to set up a tribunal for him to judge there. There is an army of lusts in mutiny against him. The utmost strength of most men's endeavors and abilities is directed to keeping Christ from ruling in the soul. The flesh still labors to maintain its own government, and therefore it cries down the credit of whatever crosses it, such as God's blessed ordinances, and highly prizes anything, though never so dead and empty, if it allows the liberty of the flesh.

WHY CHRIST'S GOVERNMENT IS OPPOSED

And no marvel if the spiritual government of Christ is so opposed:

First, because it is government, and that limits the course of the will and casts a bridle on its wanderings. Everything natural resists what opposes it; so the corrupt will labors to bear down all laws, and counts it a noble thing not to be awed, and an argument of a low spirit to fear any, even God himself, until unavoidable danger seizes on men. Then those that feared least when out of danger fear most in danger, as we see in the case of Belshazzar (Dan. 5:6).

Secondly, it is spiritual government, and therefore the flesh will endure it even less. Christ's government brings the very thoughts and desires, which are the most immediate and free issue of the soul, into obedience. Though a man were of such controlled behavior that his whole life were free from outward offences, yet in Christ's eyes to be carnally or worldly minded is death (Rom. 8:6). He looks on a worldly mind with a greater detestation than any one particular offence.

One may say, `But Christ's Spirit is in those who are in some degree earthly minded.' True, but not as an allower and maintainer, but as an opposer, subduer, and in the end as a conqueror. Carnal men would like to bring Christ and the flesh together, and could be content, with some reservation, to submit to Christ. But Christ will be no underling to any base affection, and therefore, where there is allowance of ourselves in any sinful lust, it is a sign the keys were never given up to Christ to rule us.

Thirdly, this judgment is opposed, because it is judgment, and men do not like to be judged and censured. Now Christ, in his truth, arraigns them, gives sentence against them, and binds them over to the latter judgment of the great day, and therefore they take upon them to judge that truth which must judge them. But truth will be too strong for them. Man has a day now, which Paul calls `man's day' (1 Cor. 4:3 [margin]), in which he gets on his bench and usurps a judgment over Christ and his ways; but God has a day in which he will set everything straight, and his judgment shall stand. And the saints shall have their time, when they shall sit in judgment on those that judge them now (1 Cor. 6:2). In the meantime, Christ will rule in the midst of his enemies (Psa. 110:2), even in the midst of our hearts.

WE MUST EXPECT OPPOSITION

It is therefore no sign of a good condition to find all quiet, with no opposition; for can we think that corruption, which is the older element in us, and Satan, the strong man who has many holds over us, will yield possession quietly? No, there is not so much as a thought of goodness discovered by him, but he joins with corruption to kill it in the birth. And as Pharaoh's cruelty was especially against the male children, so Satan's malice is especially against the most religious and manly resolutions.

This, then, we are always to expect, that wherever Christ comes there will be opposition. When Christ was born, all Jerusalem was troubled; so when Christ is born in any man, the soul is in an uproar, and all because the heart is unwilling to yield up itself to Christ to rule it.

Wherever Christ comes he brings division, not only between man and himself, but between man and man, and between church and church; of which disturbance Christ is no more the cause than medicine is of trouble in a diseased body. Harmful agents are the real cause, for the purpose of medicine is to bring health. But Christ thinks it fit that the thoughts of men's hearts should be revealed, and he is set for the fall as well as the rising of many in Israel (Luke 2:34).

Thus the desperate madness of men is laid open, that they would rather be under the guidance of their own lusts, and in consequence of Satan himself, to their endless destruction, than put their feet into Christ's fetters and their necks under his yoke; though, indeed, Christ's service is the only true liberty. His yoke is an easy yoke, his burden but as the burden of wings to a bird which make her fly the higher. Satan's government is rather a bondage than a government, to which Christ gives up those that shake off his own, for then he gives Satan and his agents power over them. Since they will not `receive the love of the truth' (2 Thess. 2:10), take him, Jesuit, take him, Satan, blind him and bind him and lead him to perdition. Those that take the most liberty to sin are the greatest slaves, because the most voluntary slaves. The will is either the best or the worst part in anything. The further men go on in a willful course, the deeper they sink in rebellion; and the more they oppose Christ, doing what they will, the more they shall one day suffer what they would not. In the meantime, they are prisoners in their own souls, bound over in their consciences to the judgment after death of him whose judgment they would not accept in their lives. And is it not just that they should find him a severe judge to condemn them when they would not have him as a mild judge to rule them?

OUR VICTORY IN CHRIST IS CERTAIN

In conclusion and as a general application to ourselves of all that has been said, we see the conflicting, but yet sure and hopeful, state of God's people. The victory lies not with us, but with Christ, who has taken on him both to conquer for us and to conquer in us. The victory lies neither in our own strength to get it, nor in our enemies' strength to defeat it. If it lay with us, we might justly fear. But Christ will maintain his own government in us and take our part against our corruptions. They are his enemies as well as ours. Let us therefore be `strong in the Lord, and in the power of his might' (Eph. 6:10). Let us not look so much at who our enemies are as at who our judge and captain is, nor at what they threaten, but at what he promises. We have more for us than against us. What coward would not fight when he is sure of victory? None is here overcome but he that will not fight. Therefore, when any base fainting seizes on us, let us lay the blame where it ought to be laid.

Discouragement rising from unbelief and the ill report brought upon the good land by the spies moved God to swear in his wrath that they should not enter into his rest. Let us take heed that a spirit of faint heartedness, rising from the seeming difficulty and disgrace involved in God's good ways, does not provoke God to keep us out of heaven. We see here what we may look for from heaven. O beloved, it is a comfortable thing to conceive of Christ aright, to know what love, mercy and strength we have laid up for us in the breast of Christ. A good opinion of the physician, we say, is half the cure. Let us make use of this mercy and power of his every day in our daily combats: `Lord Jesus, thou hast promised not to quench the smoking flax, nor to break the bruised reed. Cherish thy grace in me; leave me not to myself; the glory shall be thine.' Let us not allow Satan to transform Christ to us, to make him other than he is to those that are his. Christ will not leave us till he has made us like himself, all glorious within and without, and presented us blameless before his Father (Jude 24).

What a comfort this is in our conflicts with our unruly hearts, that it shall not always be thus! Let us strive a little while, and we shall be happy for ever. Let us think when we are troubled with our sins that Christ has this in charge from his Father, that he shall not `quench the smoking flax' until he has subdued all. This puts a shield into our hands to beat back `all the fiery darts of the wicked' (Eph. 6:16). Satan will object, `You are a great sinner.' We may answer, `Christ is a strong Saviour.' But he will object, `You have no faith, no love.' `Yes, a spark of faith and love.' `But Christ will not regard that.' `Yes, he will not quench the smoking flax: `But this is so little and weak that it will vanish and come to naught."  Nay, but Christ will cherish it, until he has brought judgment to victory.' And this much we have already for our comfort, that, even when we first believed, we overcame God himself, as it were, by believing the pardon of all our sins, notwithstanding the guilt of our own consciences and his absolute justice. Now, having been prevailers with God, what shall stand against us if we can learn to make use of our faith?

Oh, what a confusion is this to Satan, that he should labour to blow out a poor spark and yet should not be able to quench it; that a grain of mustard seed should be stronger than the gates of hell; that it should be able to remove mountains of oppositions and temptations cast up by Satan and our rebellious hearts between God and us. Abimelech could not endure that it should be said, `A woman slew him' (Judg. 9:54); and it must needs be a torment to Satan that a weak child, a woman, a decrepit old man should, by a spirit of faith, put him to flight.

TREASURE THE LEAST DEGREE OF GRACE

Since there is such comfort where there is a little truth of grace, that it will be so victorious, let us often try what God has wrought in us, search our good as well as our ill, and be thankful to God for the least measure of grace, more than for any outward thing. It will be of more use and comfort than all this world which passes away and comes to nothing. Yea, let us be thankful for that promised and assured victory which we may rely on without presumption, as Paul does: `But thanks be to God, which giveth us the victory through our Lord Jesus Christ' (1 Cor. 15:57). See a flame in a spark, a tree in a seed. See great things in little beginnings. Look not so much to the beginning as to the perfection, and so we shall be, in some degree, joyful in ourselves, and thankful to Christ.

Neither must we reason from a denial of a great measure of grace to a denial of any at all in us, for faith and grace do not consist in an indivisible amount, so that he who has not such and such a measure has none at all. But, as there is a great difference between a spark and a flame, so there is a great difference between the least measure of grace and the greatest; and he who has the least measure is within the compass of God's eternal favor. Though he is not a shining light, yet he is a smoking wick, which Christ's tender care will not allow him to quench.

ENCOURAGEMENT TO COME TO CHRIST

And let all that has been spoken allure those that are not yet in a state of grace to come under Christ's sweet and victorious government, for, though we shall have much opposition, yet, if we strive, he will help us. If we fail, he will cherish us. If we are guided by him, we shall overcome. If we overcome, we are sure to be crowned. As for the present state of the church, we see now how forlorn it is, yet let us comfort ourselves that Christ's cause shall prevail. Christ will rule, till his enemies become his footstool (Psa. 110:1), not only to trample upon, but to help him up to mount higher in glory. Babylon shall fall, `for strong is the Lord God who judgeth her' (Rev. 18:8). Christ's judgment, not only in his children, but also against his enemies, shall be victorious, for he is `King of kings and Lord of lords' (Rev. 19:16). God will not always suffer antichrist and his supporters to revel and swagger in the church as they do.

CHRIST IS THE HOPE OF THE CHURCH

If we look to the present state of the church of Christ, it is as Daniel in the midst of lions, as a lily amongst thorns, as a ship not only tossed but almost covered with waves. It is so low that the enemies think they have buried Christ, with respect to his gospel, in the grave, and there they think to keep him from rising. But as Christ rose in his person, so he will roll away all stones and rise again in his church. How little support has the church and cause of Christ at this day! How strong a conspiracy is against it! The spirit of antichrist is now lifted up and marches furiously. Things seem to hang on a small and invisible thread. But our comfort is that Christ lives and reigns, and stands on Mount Zion in defense of those who stand for him (Rev. 14:1); and when states and kingdoms shall dash one against another Christ will have care of his own children and cause, seeing there is nothing else in the world that he much esteems. At this very time the delivery of his church and the ruin of his enemies are in progress. We see nothing in motion till Christ has done his work, and then we shall see that the Lord reigns.

Christ and his church, when they are at the lowest, are nearest rising. His enemies, at the highest, are nearest their downfall. The Jews are not yet come in under Christ's banner; but God who has persuaded Japheth to come into the tents of Shem (Gen. 9:27) will persuade Shem to come into the tents of Japheth. The `fullness of the Gentiles' has not yet come in (Rom. 11:25), but Christ, who has the uttermost parts of the earth given to him for his possession (Psa. 2:8), will gather all the sheep his Father has given him into one fold, that there may be one sheepfold and one shepherd (John 10:16). The faithful Jews rejoiced to think of the calling of the Gentiles and why should we not rejoice to think of the calling of the Jews?

The gospel's course has hitherto been as that of the sun, from east to west, and so in God's time it may proceed yet further west. No creature can hinder the course of the sun, nor stop the influence of heaven, nor hinder the blowing of the wind, much less hinder the prevailing power of divine truth, until Christ has brought all under one head, and then he will present all to his Father: `These are those thou hast given to me; these are those that have taken me for their Lord and King, that have suffered with me. My will is that they may be where I am and reign with me: And then he will deliver up the kingdom, even to his Father, and put down all other rule, and authority, and power (1 Cor. 15:24).

FAITH WILL PREVAIL

Let us then bring our hearts to holy resolutions, and set ourselves upon that which is good, and against that which is ill, in ourselves or others, according to our callings, with this encouragement, that Christ's grace and power will go along with us. What would have become of that great work of reformation of religion in the latter spring of the gospel if men had not been armed with invincible courage to overcome all hindrances, with this faith, that the cause was Christ's, and that he would not fail to help his own cause? Luther ingenuously confessed that he often acted inconsiderately and moved by various passions. But when he acknowledged this, God did not condemn him for his errors, but, the cause being God's, and his aims being holy, to promote the truth, and being a mighty man in prayer, and strong in faith, God by him kindled that fire which all the world shall never be able to quench. According to our faith, so is our encouragement to all duties, therefore let us strengthen faith, so that it may strengthen all other graces. The very belief that faith shall be victorious is a means to make it so indeed. Believe it, therefore, that, though it is often as smoking flax, yet it shall prevail. If it prevails with God himself in trials, shall it not prevail over all other opposition? Let us wait a while, `stand still, and see the salvation of the LORD' (Exod. 14:13).

The Lord reveal himself more and more to us in the face of his Son Jesus Christ and magnify the power of his grace in cherishing those beginnings of grace in the midst of our corruptions, and sanctify the consideration of our own infirmities to humble us, and of his tender mercy to encourage us. And may he persuade us that, since he has taken us into the covenant of grace, he will not cast us off for those corruptions which, as they grieve his Spirit, so they make us vile in our own eyes. And because Satan labors to obscure the glory of his mercy and hinder our comfort by discouragements, the Lord add this to the rest of his mercies, that, since he is so gracious to those that yield to his government, we may make the right use of this grace, and not lose any portion of comfort that is laid up for us in Christ. And may he grant that the prevailing power of his Spirit in us should be an evidence of the truth of grace begun, and a pledge of final victory, at that time when he will be all in all, in all his, for all eternity. Amen.

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Precious Remedies Against Satan's Devices

by Thomas Brooks (1608 - 1680)

Table of Contents

The Epistle Dedicatory

A Word to the Reader

Introduction

I. THE PROOF OF THE POINT

II. Satan's Devices to Draw the Soul to Sin

[12 devices and their remedies]

I. By presenting the bait and hiding the hook: For remedies, consider that

1) we ought to keep at the greatest distance from sin and from playing with the bait

2) sin is but a bitter sweet

3) sin will usher in the greatest and the saddest losses

4) sin is very deceitful and bewitching

II. By painting sin with virtue's colors: For remedies, consider that

1) sin is never the less vile by being so painted

2) the more sin is so painted the more dangerous it is

3) we ought to look on sin with that eye with which within a few hours we shall see it

4) sin cost the life-blood of the Lord Jesus

III. By the extenuating and lessening of sin: For remedies, consider that

1) sin which men account small brings God's great wrath on men

2) the giving way to a less sin makes way for the committing of a greater

3) it is sad to stand with God for a trifle

4) often there is most danger in the smallest sins

5) the saints have chosen to suffer greatly rather than commit the least sin

6) the soul can never stand under the guilt and weight of sin when God sets it home upon the soul

7) there is more evil in the least sin than in the greatest affliction

IV. By showing to the soul the best men's sins and by hiding from the soul their virtues, their sorrows, and their repentance: For remedies, consider that

1) the Spirit of God records not only the sins of the saints, but also their repentance

2) these saints did not make a trade of sin

3) though God does not disinherit his sinning people, He punishes them severely

4) God has two main ends in recording the falls of His saints

V. By presenting God to the soul as One made up all of mercy: For remedies, consider that

1) It is the sorest of judgments to be left to sin upon any pretense whatever

2) God is as just as He is merciful

3) sins against mercy will bring the greatest and sorest judgments on men

4) though God's general mercy is over all His works, yet His

special mercy is confined to those that are divinely qualified

5) the saints now glorified regarded God's mercy as a most powerful argument against, and not for, sin

VI. By persuading the soul that repentance is easy and that therefore the soul need not scruple about sinning: For remedies, consider that

1) repentance is a difficult work above our own power

2) repentance changes and converts the whole man from sin to God

3) repentance is a continued act

4) if repentance were easy, the lack of it would not strike millions with terror and drive them to hell

5) to repent of sin is as great a mark of grace as not to sin

6) Satan now suggests that repentance is easy, but shortly he will drive his dupes to despair by presenting it as the hardest work in the world

VII. By making the soul bold to venture upon the occasions of sin: For remedies, consider that

1) certain scriptures expressly command us to avoid occasions of sin and the least appearance of evil

2) there is no conquest over sin unless the soul turns from the occasions of sin

3) saints now glorified have turned from the occasions of sin as from hell itself

4) to avoid the occasions of sin is an evidence of grace

VIII. By representing to the soul the outward mercies enjoyed by men walking in sin, and their freedom from outward miseries: For remedies, consider that

1) we cannot judge of how the heart of God stands towards a man by the acts of His providence

2) nothing provokes God's wrath so much as men's abuse of His goodness and mercy

3) there is no greater curse or affliction in this life than not to be in misery or affliction

4) the wants of evil men are far greater than their outward blessings

5) outward things are not as they seem, nor as they are esteemed

6) God has ends and designs in giving evil men outward mercies and present rest from sorrows and sufferings that cause saints to sigh

7) God often plagues and punishes those whom others think He most spares and loves

8) God will call evil men to a strict account for all the outward good that they have enjoyed

IX. By presenting to the soul the crosses, losses, sorrows and sufferings that daily attend those who walk in the ways of holiness: For remedies, consider that

1) all afflictions suffered by Christians turn to their profit

2) all such afflictions only reach their worst, not their best, part

3) all such afflictions are short and momentary

4) all such afflictions proceed from God's dearest love

5) it is our duty and glory to measure afflictions not by the smart but by the end

6) God's design in saints' afflictions is to try, not to ruin, their souls

7) the afflictions, wrath and misery consequent upon wickedness are far worse than those linked with holiness

X. By causing saints to compare themselves and their ways with those reputed to be worse than themselves: For remedies, consider that

1) to be quick-sighted abroad and blind at home proves a man a hypocrite

2) it is far better to compare our internal and external actions with the Word than to compare ourselves with others worse than ourselves

3) though our sins may not appear as great as those of others, yet without repentance responding to mercy, we shall be as certainly damned as others

XI. By polluting the souls and judgments of men with dangerous errors that lead to looseness and wickedness: For remedies, consider that

1) an erroneous vain mind is as odious to God as a wicked life

2) it is needful to receive the truth affectionately and plenteously

3) error makes its owner suffer loss

4) it is needful to hate and reject all doctrines that are contrary to godliness, that lead to self-righteousness, and that make good works co-partners with Christ

5) it is needful to hold fast the truth

6) it is needful to keep humble

7) errors have been productive of great evils

XII. By leading men to choose wicked company: For remedies, consider that

1) there are express commands of God to shun such company

2) wicked company is infectious and dangerous

3) it is needful to look upon the wicked in such terms as Scripture describes them

4) the company of wicked men was once a grief and burden also to saints now glorified

III. SATAN'S DEVICES TO KEEP SOULS FROM HOLY DUTIES, TO HINDER SOULS IN HOLY SERVICES, TO KEEP THEM OFF FROM RELIGIOUS PERFORMANCES

[8 devices and their remedies]

I. By presenting the world in such a garb as to ensnare the soul: For remedies, consider that

1) all things here below are impotent and weak

2) they are also full of vanity

3) all things under the sun are uncertain and mutable

4) the great things of the world are hurtful to men owing to the corruption of their hearts

5) all the felicity of this world is mixed

6) it is needful to get better acquainted with, and assurance of, more blessed and glorious things

7) true happiness and satisfaction does not arise from worldly good

8) the value and dignity of the soul is to be a subject of contemplation

II By presenting to the soul the dangers, losses and sufferings that accompany the performance of certain religious duties: For remedies, consider that

1) all such troubles cannot harm the true Christian

2) saints now glorified encountered such dangers, but persevered to the end

3) all such dangers are but for a moment, whereas the neglect of the service of God lays the Christian open to spiritual and eternal dangers

4) God knows how to deliver from troubles by troubles, from dangers by dangers

5) In the service of God, despite troubles and afflictions, the gains outweigh the losses

III. By presenting to the soul the difficulty of performing religious duties: For remedies, consider that

1) it is better to regard the necessity of the duty than the difficulty of it

2) the Lord Jesus will reveal Himself to the obedient soul and thus make the service easy

3) the Lord Jesus has Himself engaged in hard service and in suffering for your temporal and eternal good

4) religious duties are only difficult to the worse, not to the more noble part of a saint

5) a glorious recompense awaits saints who serve the Lord in the face of difficulties and discouragements

IV. By causing saints to draw false inferences from the blessed and glorious things that Christ has done: For remedies, consider that

1) it is as needful to dwell as much upon scriptures that state Christian duty as upon those that speak of the glorious things that Christ has done for us

2) the glorious things that Christ has done and is now doing for us should be our strongest motives and encouragements for the performance of our duties

3) other precious souls who have rested on Christ's work

have been very active and lively in religious duties

4) those who do not walk in God's ways cannot have such evidence of their righteousness before God as can those who rejoice in the service of the Lord

5) duties are to be esteemed not by their acts but by their ends

V. By presenting to view the fewness and poverty of those who hold to religious practices: For remedies, consider that

1) though saints are outwardly poor, they are inwardly rich

2) in all ages God has had some that have been rich, wise and honorable

3) spiritual riches infinitely transcend temporal riches, and satisfy the poorest saints

4) saints now appear to be 'a little flock', but they belong to a company that cannot be numbered

5) it is but as a day before these despised saints will shine brighter than the sun

6) the time will come even in this life when God will take away the reproach and contempt of His people, and make those the 'head' who have been the 'tail'

VI. By showing saints that the majority of men make light of God's ways and walk in the ways of their own hearts: For remedies, consider that

1) certain scriptures warn against following the sinful examples of men

2) those who sin with the multitude will suffer with the multitude

3) the soul of a man is of more worth than heaven and earth

VII. By casting in vain thoughts while the soul is seeking God or waiting on God: For remedies, consider that

1) the God with whom we have to do is great, holy, majestic and glorious

2) despite wandering thoughts it is needful to be resolute in religious service

3) vain and trifling thoughts that Satan casts into our souls are not sins if they are abhorred, resisted and disclaimed

4) watching against, resisting and lamenting sinful thoughts evidences grace and the sincerity of our hearts

5) we must labor to be filled with the fullness of God and enriched with all spiritual blessings

6) we must labor to keep up holy and spiritual affections

7) we must labor to avoid multiplicity of worldly business

VIII. By tempting Christians to rest in their performances: For remedies, consider that

1) our choicest services have their imperfection and weaknesses

2) our choicest services are unable to minister comfort and aid in days of trouble

3) good works, if rested upon, will as certainly destroy us as the greatest sins that we commit

4) God has met our need of a resting place in Christ Himself

IV. SATAN'S DEVICES TO KEEP SAINTS IN A SAD, DOUBTING, QUESTIONING AND UNCOMFORTABLE CONDITION

[8 devices and their remedies]

I. By causing saints to remember their sins more than their Savior, yes, even to forget and neglect their Savior: For remedies, consider that

1) though Jesus Christ has not freed believers from sin's presence, He has freed them from its damnatory power

2) though Jesus Christ has not freed believers from the vexing and molesting power of sin, He has freed them from the reign and dominion of sin

3) it is needful to keep one eye on the promise of remission of sin, and the other eye on the inward operations of sin

4) believers' sins have been charged to the account of Christ as debts which He has fully satisfied

5) the Lord has good reasons for allowing His people to be troubled with sinful corruption

6) believers must repent of their being discouraged by their sins

II. By causing saints to make false definitions of their graces: For remedies, consider that

1) there may be true faith, even great faith, where there is no assurance

2) the Scriptures define faith other than Satan tempts the saints to define it

3) there may be true faith where there is much doubting

4) assurance is an effect of faith, not faith itself

III. By causing saints to make false inferences from the cross actings of Providence: For remedies, consider that

1) many things, though contrary to our desires, are not contrary to our good

2) God's hand may be against a man when His love and His heart are set upon him

3) Cross providences are sent by God to work some noble good for saints

4) all the strange and deep providences that believers meet with further them in their way to heaven

IV. By suggesting to saints that their graces are not true, but counterfeit: For remedies, consider that

1) grace may mean either the good will and favor of God, or the gifts of grace

2) there are differences between renewing grace and restraining grace, between sanctifying and temporary grace (to particulars given)

V. By suggesting to saints that the conflict that is in them is found also in hypocrites and profane souls: For remedies, consider that

1) the whole frame of a believer's soul is against sin

2) a saint conflicts against sin universally, the least sin as well as the greatest

3) the conflict in a saint is maintained for several reasons

4) the saint's conflict is constant

5) the saint's conflict is within the same faculties

6) the saint's conflict is blessed, successful and prevailing

VI. By suggesting to the saint who has lost joy and comfort that his state is not good: For remedies, consider that

1) the loss of comfort is a separable adjunct from grace

2) the precious things still enjoyed are far better than the joys and comforts lost

3) the glorified saints were once in the same condition

4) the causes of joy and comfort are not always the same

5) God will restore the comforts of His people

VII. By reminding the saint of his frequent relapses into sin formerly repented of and prayed against: For remedies, consider that

1) many scriptures show that such relapses have troubled saints

2) God nowhere promises that such relapses will not happen

3) the most renowned of glorified saints have, on earth, experienced such relapses

4) relapses into enormities must be distinguished from relapses into infirmities

5) involuntary and voluntary relapses must be distinguished

6) no experience of the soul, however deep or high, can in itself secure the soul against relapses

VIII. By persuading saints that their state is not good nor their graces sound: For remedies, consider that

1) the best of Christians have been most tempted by Satan 2) all the saints' temptations are sanctified to them by a hand of love

3) temptations cannot harm the saints as long as they are resisted by them

V. SATAN'S DEVICES TO DESTROY AND ENSNARE ALL SORTS AND RANKS OF MEN IN THE WORLD

[5 devices and their remedies]

I. DEVICES AGAINST THE GREAT AND HONORABLE OF THE EARTH

1. By causing them to seek greatness, position, riches and security: For remedies, consider that

1) self-seeking sets men upon sins against the law, the Gospel, and Nature itself

2) self-seeking exceedingly abases a man

3) the Word pronounces curses and woes against self-seekers

4) self-seekers are self-losers and self-destroyers

5) saints have denied self and set public good above personal advantage

6) self hinders the sight of divine things: hence prophets and apostles, when seeing visions, were carried out of themselves

II. By causing them to act against the people of the Most High: For remedies, consider that

1) all who have acted against the saints have been ruined by the God of saints

2) the Scriptures show that God gives victory to His people against their enemies

3) to fight against the people of God is to fight against God Himself

4) men of the world owe their preservation from instant ruin, under God, to the saints

II. DEVICE AGAINST THE LEARNED AND THE WISE

By moving them to pride themselves on their parts and abilities, and to despise men of greater grace but inferior abilities: For remedies, consider that

1) men have nothing but what they have received, gifts as well as saving grace coming alike from Christ

2) men's trusting to their parts and abilities has been their utter ruin

3) you do not transcend others more in parts and abilities than they do you in grace and holiness

4) men who pride themselves on their gifts and set themselves against the saints will find that God blasts and withers their gifts

III. DEVICE AGAINST THE SAINTS

By dividing them and causing them to 'bite and devour one another.' For remedies, consider that

1) it is better to dwell on the saints' graces rather than on their weaknesses and infirmities

2) love and union best promote safety and security

3) God commands and requires the saints to love one another

4) it is better to eye the things in which saints agree rather than those things wherein they differ

5) God is the God of peace, Christ the Prince of peace, and the Spirit the Spirit of peace

6) it is needful for the saints to make more care and conscience of maintaining their peace with God

7) it is needful to dwell much upon the relationship and union of the people of God

8) discord is productive of miseries

9) it is good and honorable to be the first in seeking peace and reconcilement

10) saints should agree well together, making the Word the only touchstone and judge of their words and actions

11) saints should be much in self-judging

12) saints should labor to be clothed with humility

IV. DEVICE AGAINST POOR AND IGNORANT SOULS

By causing them to affect ignorance and to neglect and despise the means of knowledge: For remedies, consider that

1) an ignorant heart is an evil heart

2) ignorance is the deformity of the soul

3) ignorance makes men objects of God's hatred and wrath

4) ignorance is a sin that leads to all sins

APPENDIX

I. FIVE MORE OF SATAN'S DEVICES

1. By suggesting to men the greatness and vileness of their sins [Eight Remedies]

2. By suggesting to sinners their unworthiness [Four Remedies]

3. By suggesting to sinners their want of certain preparations and qualifications [Three Remedies]

4. By suggesting to sinners that Christ Is unwilling to save them [Six Remedies]

5. By causing sinners to give more attention to the secret decrees and counsels of God than to their own duty [Two Remedies]

II. SEVEN CHARACTERS OF FALSE TEACHERS

III. SIX PROPOSITIONS CONCERNING SATAN AND HIS DEVICES

[Five reasons of the point added]

IV. CONCLUSION: TEN SPECIAL HELPS AND RULES AGAINST SATAN'S DEVICES

"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13

THE EPISTLE DEDICATORY

"Lest Satan should get an advantage of us--for we are not ignorant of his devices." 2 Corinthians 2:11

To his most dear and precious ones, the sons and daughters of the Most High God, over whom the Holy Spirit has made him a Watchman.

Beloved in our dearest Lord,

Christ, the Scripture, your own hearts, and Satan's devices, are the four prime things that should be first and most studied and searched. If any cast off the study of these, they cannot be safe here, nor happy hereafter. It is my work as a Christian, but much more as I am a Watchman, to do my best to discover the fullness of Christ, the emptiness of the creature, and the snares of the great deceiver; which I have endeavored to do in the following discourse, according to that measure of grace which I have received from the Lord. God once accepted a handful of meal for a sacrifice (Lev. 2:2; 5:12), and a small quantity of goat's hair for an oblation; and I know that you have not so "learned the Father," as to despise "the day of small things" (Zech. 4:10).

Beloved, Satan being fallen from light to darkness, from felicity to misery, from heaven to hell, from an angel to a devil, is so full of malice and envy that he will leave no means unattempted, whereby he may make all others eternally miserable with himself; he being shut out of heaven, and shut up "under the chains of darkness until the judgment of the great day" (Jude 6), makes use of all his power and skill to bring all the sons of men into the same condition and condemnation with himself. Satan has cast such sinful seed into our souls, that now he can no sooner tempt, but we are ready to assent; he can no sooner have a plot upon us, but he makes a conquest of us. If he does but show men a little of the beauty and finery of the world, how ready are they to fall down and worship him! Whatever sin the heart of man is most prone to, that the devil will help forward.

If David is proud of his people, Satan will provoke him to number them, that he may be yet prouder (2 Sam. 24). If Peter is slavishly fearful, Satan will put him upon rebuking and denying of Christ, to save his own skin (Matt. 16:22; 26:69-75). If Ahab's prophets are given to flatter, the devil will immediately become a lying spirit in the mouths of four hundred of them, and they shall flatter Ahab to his ruin (2 Kings 22). If Judas will be a traitor, Satan will quickly enter into his heart, and make him sell his master for money, which some heathen would never have done (John 13:2). If Ananias will lie for advantage, Satan will fill his heart that he may lie, with a witness, to the Holy Spirit (Acts 5:3). Satan loves to sail with the wind, and to suit men's temptations to their conditions and inclinations. If they be in prosperity, he will tempt them to deny God (Proverbs 30:9); if they be in adversity, he will tempt them to distrust God; if their knowledge be weak, he will tempt them to have low thoughts of God; if their conscience be tender, he will tempt to scrupulosity; if large, to carnal security; if bold-spirited, he will tempt to presumption; if timorous, to desperation; if flexible, to inconstancy; if stiff, to impenitency.

From the power, malice and skill of Satan--proceeds all the soul-killing plots, devices, stratagems and machinations, which are in the world. Several devices he has to draw souls to sin, and several plots he has to keep souls from all holy and heavenly services, and several stratagems he has to keep souls in a mourning, staggering, doubting and questioning condition.

He has several devices to destroy the great and honorable, the wise and learned, the blind and ignorant, the rich and the poor, the real and the nominal Christians.

At one time, he will restrain from tempting, that we may think ourselves secure, and neglect our watch. At another time he will seem to flee, that he may make us proud of the victory. At one time he will fix men's eyes on others' sins than their own, that he may puff them up. At another time he may fix their eyes more on others' graces than their own, that he may discourage them. A man may as well count the stars, and number the sands of the sea, as reckon up all the Devices of Satan; yet those which are most considerable, and by which he does most mischief to the precious souls of men, are in the following treatise discovered, and the Remedies against them prescribed.

Beloved, I think it necessary to give you and the world a faithful account of the reasons moving me to appear in print, in these days, wherein we may say, there was never more writing and yet never less practicing, and they are these that follow:

Reason 1. Because Satan has a greater influence upon men, and higher advantages over them than they think he has--and the knowledge of his high advantage is the highway to disappoint him, and to render the soul strong in resisting, and happy in conquering.

Reason 2. Your importunity, and the importunity of many other "precious sons of Zion" (Lam. 4:2), has after much striving with God, my own heart, and others, made a conquest of me, and forced me to do that at last, which at first was not a little contrary to my inclination and resolution.

Reason 3. The strange opposition that I met with from Satan, in the study of this following discourse, has put an edge upon my spirit, knowing that Satan strives mightily to keep those things from seeing the light, that tend eminently to shake and break his kingdom of darkness, and to lift up the kingdom and glory of the Lord Jesus Christ, in the souls and lives of the men.

Reason 4. Its exceeding usefulness to all sorts, ranks and conditions of men in the world. Here you have salve for every sore, and a plaster for every wound, and a remedy against every disease, especially against those that tend most to the undoing of souls, and the ruin of the State.

Reason 5. I know not of any one or other that have written of this subject; all that ever I have seen have only touched upon this theme, which has been no small provocation to me, to attempt to do something this way, that others, that have better heads and hearts, may be the more stirred to improve their talents in a further discovery of Satan's Devices, and in making known of such choice Remedies, as may enable the souls of men to triumph over all his plots and stratagems.

Reason 6. I have many precious friends in several countries, who are desirous that my pen may reach them, now that my voice cannot. I have formerly been, by the help of the mighty God of Jacob, a weak instrument of good to them, and cannot but hope and believe that the Lord will also bless these labors to them; they being, in part, the fruit of their desires and prayers.

Reason 7. Lastly, Not knowing how soon my hour-glass may be out, and how soon I may be cut off by a hand of death from all opportunities of doing further service for Christ or your souls in this world, I was willing to sow a little handful of spiritual seed among you; that so, when I put off this earthly tabernacle, my love to you, and that dear remembrance of you, which I have in my soul, may strongly engage your minds and spirits to make this book your companion, and under all external or internal changes, to make use of this heavenly salve, which I hope will, by the blessing of the Lord, be as effectual for the healing of all your wounds, as their looking up to the bronze serpent was effectual to heal theirs--who were bit and stung with fiery serpents. I shall leave this book with you as a legacy of my dearest love, desiring the Lord to make it a far greater and sweeter legacy than all those carnal legacies that are left by the high and mighty ones of the earth to their nearest and dearest relations.

Beloved, I would not have affection carry my pen too much beyond my intention. Therefore, only give me leave to signify my desires for you, and my desires to you, and I shall draw to a close,

My desires for you are, "that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge--that you may be filled to the measure of all the fullness of God." (Eph. 3:16-19) "And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light." (Col. 1:10-12) "That you do no evil." (2 Cor. 13:7); "That your love may abound yet more and more in knowledge, and in all judgment." "That you may approve things that are excellent, that you may be sincere, and without offence until the day of Christ." (Phil. 1:27, 4:1) That "our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power." "That the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ." (2 Thess. 1:11, 12) And that you may be eminent in sanctity, sanctity being Zion's glory (Psalm 93:5); that your hearts may be kept upright, your judgments sound, and your lives unblamable. That as you are now "my joy", so in the day of Christ you may be "my crown"; that I may see my labors in your lives; that your lives may not be earthly, when the things you hear are heavenly; but that it may be "as becomes the gospel" (Phil. 1:9, 10).

That as the fish which live in the salt sea yet are fresh, so you, though you live in an ungodly world, may yet be godly and loving; that you may, like the bee, suck honey out of every flower; that you may shine in a sea of troubles, as the pearl shines in the sky, though it grows in the sea; that in all your trials you may shine like the stone in Thracia, which neither burns in the fire nor sinks in the water; that you may be like the heavens, excellent in substance and beautiful in appearance; that so you may meet me with joy in that day wherein Christ shall say to his Father, "Lo, here am I, and the children that you have given me" (Is. 8:18).

My desires to you are--That you would make it your business to study Christ, his Word, your own hearts, Satan's plots, and eternity--more than ever. That you would endeavor more to be inwardly sincere than outwardly glorious; to live, than to have a mere name to live. That you would labor with all your might to be thankful under mercies, and faithful in your places, and humble under divine appearances, and fruitful under precious ordinances. That as your means and mercies are greater than others--so your account before God may not prove a worse than others. That you would pray for me, who am not worthy to be named among the saints, that I may be a precious instrument in the hand of Christ to bring in many souls unto him, and to build up those who are brought in, in their most holy faith; and "that utterance may be given to me, that I may make known all the will of God" (Eph. 6:19); that I may be sincere, faithful, frequent, fervent and constant in the work of the Lord, and that my labor be not in vain in the Lord; that my labors may be accepted in the Lord and his saints, and I may daily see the travail of my soul.

But, above all, pray for me--that I may more and more find the power and sweet of those things upon my own heart, that I give out to you and others; that my soul may be so visited with strength from on high, that I may live up fully and constantly to those truths that I hold forth to the world; and that I may be both in life and doctrine "a burning and a shining light," that so, when the Lord Jesus shall appear, "I may receive a crown of glory which he shall give to me in that day, and not only to me, but to all who love his appearing." (John 5:35 and 2 Tim. 1:8).

For a close, remember this, that your life is short, your duties many, your assistance great, and your reward sure; therefore faint not, hold on and hold up, in ways of well-doing, and heaven shall make amends for all!

I shall now take leave of you, when my heart has by my hand subscribed, that I am, your loving pastor under Christ, according to all pastoral affections and engagements in our dearest Lord,

Thomas Brooks

A WORD TO THE READER

Dear Friend!

Solomon bids us buy the truth (Proverbs 23:23), but does not tell us what it must cost, because we must get it though it be ever so dear. We must love truth both shining and scorching. Every parcel of truth is precious as the filings of gold; we must either live with it, or die for it, As Ruth said to Naomi, "Where you go I will go, and where you lodge I will lodge, and nothing but death shall part you and me" (Ruth 1:16, 17); so must gracious spirits say, Where truth goes I will go, and where truth lodges I will lodge, and nothing but death shall part me and truth. A man may lawfully sell his house, land and jewels—but truth is a jewel that exceeds all price, and must not be sold; it is our heritage: "Your testimonies have I taken as an heritage forever" (Psalm 119:111). It is a legacy that our forefathers have bought with their blood, which should make us willing to lay down anything, and to lay out anything, that we may, with the wise merchant in the Gospel (Matt. 13:45), purchase this precious pearl, which is more worth than heaven and earth, and which will make a man live happily, die comfortably, and reign eternally!

And now, if you please, read the work, and receive this counsel from me.

First, You must know that every man cannot be excellent, yet every man may be useful. An iron key may unlock the door with a golden treasure behind it; yes, iron can do some things that gold cannot.

Secondly, Remember, it is not hasty reading—but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee's touching of the flower, which gathers honey—but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most—but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.

Thirdly, Know that it is not the knowing, nor the talking, nor the reading man—but the doing man, that at last will be found the happiest man. "If you know these things, blessed and happy are you if you DO them." "Not everyone that says, Lord, Lord, shall enter into the kingdom of heaven—but he who DOES the will of my Father that is in heaven" (John 13:17, Matt. 7:21). Judas called Christ Lord, Lord; and yet betrayed him, and has gone to his place. Ah! how many Judases have we in these days, that kiss Christ, and yet betray Christ; that in their words profess him—but in their works deny him; that bow their knee to him, and yet in their hearts despise him; that call him Jesus, and yet will not obey him for their Lord.

Reader, If it is not strong upon your heart to practice what you read, to what end do you read? To increase your own condemnation? If your light and knowledge be not turned into practice, the more knowing a man you are, the more miserable a man you will be in the day of recompense; your light and knowledge will more torment you than all the devils in hell. Your knowledge will be that rod that will eternally lash you, and that scorpion that will forever bite you, and that worm that will everlastingly gnaw you; therefore read, and labor to know, that you may do—or else you are undone forever.

When Demosthenes was asked, what was the first part of an orator, what the second, what the third? he answered, Action! The same may I say. If any should ask me, what is the first, the second, the third part of a Christian? I must answer, Action! As that man who reads that he may know, and that labors to know that he may do, will have two heavens—a heaven of joy, peace and comfort on earth, and a heaven of glory and happiness after death.

Fourthly and lastly, If in your reading you will cast a serious eye upon the margin, you will find many sweet and precious notes, that will oftentimes give light to the things you read, and pay you for your pains with much comfort and profit. So desiring that you may find as much sweetness and advantage in reading this Treatise as I have found, by the overshadowings of heaven, in the studying and writing of it; I recommend you "to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among those who are sanctified" (Acts 20:32).

Your soul's servant in every office of the gospel,

Thomas Brooks

INTRODUCTION

In the fifth verse, the apostle shows, that the incestuous person had by his incest saddened those precious souls who God would not have saddened. Souls who walk sinfully are Hazaels to the godly (2 Kings 8:12-15), and draw many sighs and tears from them. Jeremiah weeps in secret for Judah's sins (Jer. 9:1); and Paul cannot speak of the belly-gods with dry eyes (Phil. 3:18, 19). And Lot's righteous soul was burdened, vexed and racked by the filthy Sodomites (2 Peter 2:7, 8). Every sinful Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart (Zech. 12:11). Gracious souls use to mourn for other men's sins as well as their own, and for their souls and sins who make a mock of sin, and a jest of damning their own souls. Guilt or grief is all that gracious souls get by communion with vain souls! "Streams of tears flow from my eyes, for your law is not obeyed." Psalm 119:136. "I look on the faithless with loathing, for they do not obey your word." Psalms 119:158.

In the 6th verse, he shows that the punishment which was inflicted upon the incestuous person was sufficient, and therefore they should not refuse to receive him who had repented and sorrowed for his former faults and follies. It is not for the honor of Christ, the credit of the gospel, nor the good of souls, for professors to be like those bloody wretches, that burnt some that recanted at the stake, saying, "That they would send them into another world while they were in a good mind."

In the 7th, 8th, 9th, and 10th verses, the apostle stirs up the church to forgive him, to comfort him, and to confirm their love towards him, lest he should be "swallowed up with overmuch sorrow," Satan going about to mix the detestable weeds (Matt. 13:25) of despair, with the godly sorrow of a pure penitent heart. It was a sweet saying of Jerome, "Let a man grieve for his sin, and then joy for his grief." That sorrow for sin which keeps the soul from looking towards the mercy-seat, and that keeps Christ and the soul asunder, or that shall render the soul unfit for the communion of saints--is a sinful sorrow.

In the 11th verse, he lays down another reason to work them to show pity and mercy to the penitent sinner who was mourning and groaning under his sin and misery; that is, lest Satan should get an advantage of us: for we are not ignorant of his devices. A little for the opening of the words.

Lest Satan should get an advantage of us—lest Satan overreach us. The word in the Greek signifies to have more than-belongs to one. The comparison is taken from the greedy merchant, who seeks and takes all opportunities to beguile and deceive others. Satan is that wily merchant, that devours, not widows' houses—but most men's souls!

We are not ignorant of Satan's devices, or plots, or machinations, or stratagems. He is but a Christian in title only, who has not personal experience of Satan's stratagems, his set and composed machinations, his artificially molded methods, his plots, darts, depths, whereby he outwitted our first parents.

The main observation that I shall draw from these words is this—That Satan has his several devices to deceive, entangle, and undo the souls of men. I shall—

1. Prove the point.

2. Show you his several devices.

3. Show the remedies against his devices.

4. Show how it comes to pass that he has so many various devices to deceive, entangle, and undo the souls of men.

5. Lay down some propositions concerning Satan's devices.

THE PROOF OF THE POINT

For the proof of the point, take these few Scriptures: (Eph. 6:11), "Put on the whole armor of God, that you may be able to stand against the wiles of the devil." The Greek word that is here rendered "wiles," is a notable emphatic word.

(1) It signifies such snares as are laid behind one, such treacheries as come upon one's back by surprise, it notes the methods or waylayings of that old subtle serpent, who, like Dan's adder "in the path," bites the heels of passengers, and thereby transfuses his venom to the head and heart (Gen. 49:17). The word signifies an ambush or stratagem of war, whereby the enemy sets upon a man at unawares.

(2) It signifies such snares as are set to catch one in one's road. A man walks in his road, and thinks not of it; but suddenly he is caught by thieves, or falls into a pit, etc.

(3) It signifies such as are purposely, artificially, and craftily set for the taking the prey at the greatest advantage that can be. The Greek signifies properly a waylaying, circumvention, or going about, as they do, who seek after their prey. Julian, by his craft, drew more away from the faith than all his persecuting predecessors could do by their cruelty. So does Satan more hurt in his sheep's skin than by roaring like a lion.

Take one scripture more for the proof of the point, and that is in 2 Tim. 2:26, "And that they might recover themselves out of the snare of the devil, who are taken captive by him at his will." The Greek word that is here rendered recover themselves, signifies to awaken themselves. The apostle alludes to one who is asleep or drunk, who is to be awakened and restored to his senses; and the Greek word that is here rendered "taken captive," signifies to be taken alive. The word is properly a military word, and signifies to be taken alive, as soldiers are taken alive in the wars, or as birds are taken alive and ensnared in the fowler's net. Satan has snares for the wise and snares for the simple; snares for hypocrites, and snares for the upright; snares for generous souls, and snares for timorous souls; snares for the rich, and snares for the poor; snares for the aged, and snares for youth. Happy are those souls that are not taken and held in the snares that he has laid!

Take one proof more, and then I will proceed to the opening of the point, and that is in Rev. 2:24, "But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak, I will put upon you no other burden but to hold fast until I come." These poor souls called their opinions the depths of God, when indeed they were the depths of Satan. You call your opinions depths, and so they are—but they are such depths as Satan has brought out of hell. They are the whisperings and hissings of that serpent, not the inspirations of God.

SATAN'S DEVICES TO DRAW THE SOUL TO SIN

[12 devices and their remedies]

"Lest Satan should get an advantage of us--for we are not ignorant of his devices." 2 Corinthians 2:11

DEVICE 1. TO PRESENT THE BAIT AND HIDE THE HOOK

Satan's first device to draw the soul into sin is, to present the bait—and hide the hook; to present the golden cup—and hide the poison; to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin—and to hide from the soul the wrath and misery that will certainly follow the committing of sin. By this device he deceived our first parents, "And the serpent said unto the woman, You shall not surely die—for God does know, that in the day you eat thereof, then your eyes shall be opened; and you shall be as gods, knowing good and evil" (Gen. 3:4-5). Your eyes shall he opened, and you shall be as gods! Here is the bait, the sweet, the pleasure, the profit. Oh—but he hides the hook—the shame, the wrath, and the loss that would certainly follow!

There is an opening of the eyes of the mind to contemplation and joy—and there is an opening of the eyes of the body to shame and confusion. He promises them the former—but intends the latter, and so Satan cheats them—giving them an apple in exchange for a paradise, as he deals by thousands now-a-days.

Satan with ease pawns falsehoods upon us, by his golden baits, and then he leads us and leaves us in a fool's paradise. He promises the soul honor, pleasure, profit—but pays the soul with the greatest contempt, shame, and loss that can be. By a golden bait he labored to catch Christ (Matt. 4:8, 9). He shows him the beauty and the finery of a bewitching world, which doubtless would have taken many a carnal heart; but here the devil's fire fell upon wet tinder, and therefore did not ignite. These tempting objects did not at all win upon his affections, nor dazzle his eyes, though many have eternally died of the 'wound of the eye', and fallen forever by this vile strumpet the world, who, by laying forth her two fair breasts of PROFIT and PLEASURE, has wounded their souls, and cast them down into utter perdition. She has, by the glistening of her pomp and preferment, slain millions; as the serpent Scytale, which, when she cannot overtake the fleeing passengers, does, with her beautiful colors, dazzle and amaze them, so that they have no power to pass away until she has stung them to death! Adversity has slain her thousand—but prosperity her ten thousand.

Remedy (1). First, Keep at the greatest distance from sin, and from playing with the golden bait which Satan holds forth to catch you; for this you have (Romans 12:9), "Abhor that which is evil, cleave to that which is good." When we meet with anything extremely evil and contrary to us, nature abhors it, and retires as far as it can from it. The Greek word that is there rendered "abhor," is very significant; it signifies to hate it as hell itself, to hate it with horror.

Anselm used to say, "That if he should see the shame of sin on the one hand, and the pains of hell on the other, and must of necessity choose one; he would rather be thrust into hell without sin; than to go into heaven with sin," so great was his hatred and detestation of sin. It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot—but to fly from all appearance of evil (Proverbs 5:8, 1 Thess. 5:22). The best course to prevent falling into the pit is to keep at the greatest distance from it; he who will be so bold as to attempt to dance upon the brink of the pit, may find by woeful experience that it is a righteous thing with God that he should fall into the pit. Joseph keeps at a distance from sin, and from playing with Satan's golden baits, and stands. David draws near, and plays with the bait, and falls, and swallows bait and hook! David comes near the snare, and is taken in it, to the breaking of his bones, the wounding of his conscience, and the loss of fellowship with his God.

Sin is a plague, yes, the worst and most infectious plague in the world; and yet, ah! how few are there who tremble at it--who keep at a distance from it! (1 Cor. 5:6)—"Don't you know that a little leaven leavens the whole lump?" As soon as one sin had seized upon Adam's heart, all sin entered into his soul and infested it. How has Adam's one sin spread over all mankind! (Romans 5:12)—"Therefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned." Ah, how does the father's sin infect the child, the husband's infect the wife, the master's the servant! The sin that is in one man's heart is able to infect a whole world, it is of such a spreading and infectious nature.

The story of the Italian, who first made his enemy deny God, and then stabbed him, and so at once murdered both body and soul, declares the unmixed malignity of sin; and oh! that what has been spoken upon this head may prevail with you, to stand at a distance from sin!

Remedy (2). Consider that sin is but a bitter sweet. That seeming sweet that is in sin will quickly vanish; and lasting shame, sorrow, horror, and terror will come in the room thereof—"He enjoyed the taste of his wickedness, letting it melt under his tongue. He savored it, holding it long in his mouth. But suddenly, the food he has eaten turns sour within him, a poisonous venom in his stomach." (Job 20:12-14). Forbidden profits and pleasures are most pleasing to vain men, who count madness mirth. Many long to be meddling with the murdering morsels of sin, which nourish not—but rend and consume the belly—and the soul that receives them. Many eat that on earth what they digest in hell. Sin's murdering morsels will deceive those who devour them. Adam's apple was a bitter sweet; Esau's bowl of stew was a bitter sweet; the Israelites' quails a bitter sweet; Jonathan's honey a bitter sweet; and Adonijah's dainties a bitter sweet. After the meal is ended, then comes the reckoning. Men must not think to dance and dine with the devil, and then to sup with Abraham, Isaac, and Jacob in the kingdom of heaven; to feed upon the poison of asps, and yet that the viper's tongue should not slay them.

When the asp stings a man, it does first tickle him so as it makes him laugh, until the poison, little by little, gets to the heart, and then it pains him more than ever it delighted him. So does sin; it may please a little at first—but it will pain the soul at last; yes, if there were the least real delight in sin, there could be no consummate hell, where men shall most completely be tormented with their sin.

Remedy (3). Solemnly to consider that sin will usher in the greatest and the saddest losses that can be upon our souls. It will usher in the loss of that divine favor which is better than life, and the loss of that joy which is unspeakable and full of glory, and the loss of that peace which passes understanding, and the loss of those divine influences by which the soul has been refreshed, quickened, raised, strengthened, and gladdened, and the loss of many outward desirable mercies, which otherwise the soul might have enjoyed.

Remedy (4). Seriously to consider that sin is of a very deceitful and bewitching nature. Sin is from the greatest deceiver, it is a child of his own begetting, it is the ground of all the deceit in the world, and it is in its own nature exceeding deceitful. "But exhort one another daily, while it is called 'today', lest any of you be hardened through the deceitfulness of sin." Heb. 3:13. It will kiss the soul, and look enticing to the soul, and yet betray the soul forever. It will with Delilah smile upon us, that it may betray us into the hands of the devil, as she did Samson into the hands of the Philistines. Sin gives Satan a power over us, and an advantage to accuse us and to lay claim to us, as those who wear his badge; it is of a very bewitching nature; it bewitches the soul, where it is upon the throne, that the soul cannot leave it, though it perish eternally by it.

Sin so bewitches the soul, that it makes the soul call evil good, and good evil; bitter sweet and sweet bitter, light darkness and darkness light; and a soul thus bewitched with sin will stand it out to the death, at the sword's point with God; let God strike and wound, and cut to the very bone, yet the bewitched soul cares not, fears not—but will still hold on in a course of wickedness, as you may see in Pharaoh, Balaam, and Judas. Tell the bewitched soul that sin is a viper that will certainly kill when it is not killed, that sin often kills secretly, insensibly, eternally, yet the bewitched soul cannot, and will not, cease from sin.

When the physicians told Theotimus that except he did abstain from drunkenness and uncleanness he would lose his eyes; his heart was so bewitched to his sins, that he answered, "Then farewell, sweet light"; he had rather lose his eyes than leave his sin. So a man bewitched with sin had rather lose God, Christ, heaven, and his own soul—than part with his sin. Oh, therefore, forever take heed of playing with or nibbling at Satan's golden baits!

DEVICE 2. BY PAINTING SIN WITH VIRTUE'S COLORS.

Satan knows that if he would present sin in its own nature and dress, the soul would rather fly from it than yield to it; and therefore he presents it unto us, not in its own proper colors—but painted and gilded over with the name and show of virtue, that we may the more easily be overcome by it, and take the more pleasure in committing of it. PRIDE, he presents to the soul under the name and notion of neatness and cleanliness; and COVETOUSNESS (which the apostle condemns for idolatry) to be but good business; and DRUNKENNESS to be good fellowship, and RIOTOUSNESS under the name and notion of liberality, and WANTONNESS as a trick of youth.

Remedy (1). Consider that sin is never a whit the less filthy, vile, and abominable—by its being colored and painted with virtue's colors. A poisonous pill is never a whit the less poisonous because it is gilded over with gold; nor a wolf is never a whit the less a wolf because he has put on a sheep's skin; nor the devil is never a whit the less a devil because he appears sometimes like an angel of light. So neither is sin any whit the less filthy and abominable by its being painted over with virtue's colors.

Remedy (2). That the more sin is painted forth under the color of virtue, the more dangerous it is to the souls of men. This we see evident in these days, by those very many souls that are turned out of the way that is holy—and in which their souls have had sweet and glorious communion with God—into ways of highest vanity and folly, by Satan's neat coloring over of sin, and painting forth vice under the name and color of virtue. This is so notoriously known that I need but name it. The most dangerous vermin is too often to be found under the fairest and sweetest flowers, the fairest glove is often drawn upon the foulest hand, and the richest robes are often put upon the filthiest bodies. So are the fairest and sweetest names upon the greatest and the most horrible vices and errors that be in the world. Ah! that we had not too many sad proofs of this among us!

Remedy (3). To look on sin with that eye with which within a short time, we shall see it. Ah, souls! when you shall lie upon a dying bed, and stand before a judgment-seat, sin shall be unmasked, and its dress and robes shall then be taken off, and then it shall appear more vile, filthy, and terrible than hell itself; then, that which formerly appeared most sweet will appear most bitter, and that which appeared most beautiful will appear most ugly, and that which appeared most delightful will then appear most dreadful to the soul. Ah, the shame, the pain, the gall, the bitterness, the horror, the hell that the sight of sin, when its dress is taken off, will raise in poor souls! Sin will surely prove evil and bitter to the soul when its robes are taken off. A man may have the stone who feels no fit of it. Conscience will work at last, though for the present one may feel no fit of accusation. Laban showed himself at parting. Sin will be bitterness in the latter end, when it shall appear to the soul in its own filthy nature.

The devil deals with men as the panther does with beasts; he hides his deformed head until his sweet scent has drawn them into his danger. Until we have sinned, Satan is a parasite; when we have sinned, he is a tyrant. O souls! the day is at hand when the devil will pull off the paint and garnish that he has put upon sin, and present that monster, sin, in such a monstrous shape to your souls, that will cause your thoughts to be troubled, your countenance to be changed, the joints of your loins to be loosed, and your knees to be dashed one against another, and your hearts to be so terrified, that you will be ready, with Ahithophel and Judas, to strangle and hang your bodies on earth, and your souls in hell, if the Lord has not more mercy on you than he had on them. Oh! therefore, look upon sin now as you must look upon it to all eternity, and as God, conscience, and Satan will present it to you another day!

Remedy (4). Seriously to consider, That even those very sins that Satan paints, and puts new names and colors upon, cost the best blood, the noblest blood, the life-blood, the heart-blood of the Lord Jesus. That Christ should come from the eternal bosom of his Father to a region of sorrow and death; that God should be manifested in the flesh, the Creator made a creature; that he who was clothed with glory should be wrapped with rags of flesh; he who filled heaven and earth with his glory should be cradled in a manger; that the almighty God should flee from weak man—the God of Israel into Egypt; that the God of the law should be subject to the law, the God of the circumcision circumcised, the God who made the heavens working at Joseph's homely trade; that he who binds the devils in chains should be tempted; that he, whose is the world, and the fullness thereof, should hunger and thirst; that the God of strength should be weary, the Judge of all flesh condemned, the God of life put to death; that he who is one with his Father should cry out of misery, "My God, my God, why have you forsaken me?" (Matt. 27:46); that he who had the keys of hell and death at his belt should lie imprisoned in the sepulcher of another, having in his lifetime nowhere to lay his head, nor after death to lay his body; that that HEAD, before which the angels do cast down their crowns, should be crowned with thorns, and those EYES, purer than the sun, put out by the darkness of death; those EARS, which hear nothing but hallelujahs of saints and angels, to hear the blasphemies of the multitude; that FACE, which was fairer than the sons of men, to be spit on by those beastly wretched Jews; that MOUTH and TONGUE, which spoke as never man spoke, accused for blasphemy; those HANDS, which freely swayed the scepter of heaven, nailed to the cross; those FEET, "like unto fine brass," nailed to the cross for man's sins; each sense pained with a spear and nails; his SMELL, with stinking odor, being crucified on Golgotha, the place of skulls; his TASTE, with vinegar and gall; his HEARING, with reproaches, and SIGHT of his mother and disciples bemoaning him; his SOUL, comfortless and forsaken; and all this for those very sins that Satan paints and puts fine colors upon! Oh! how should the consideration of this stir up the soul against sin, and work the soul to fly from it, and to use all holy means whereby sin may be subdued and destroyed!

After Julius Caesar was murdered, Antonius brought forth his coat, all bloody and cut, and laid it before the people, saying, "Look, here you have the emperor's coat thus bloody and torn"—whereupon the people were presently in an uproar, and cried out to slay those murderers; and they took their tables and stools which were in the place, and set them on fire, and ran to the houses of those who had slain Caesar, and burnt them. So that when we consider that sin has slain our Lord Jesus, ah, how should it provoke our hearts to be revenged on sin—which has murdered the Lord of glory, and has done that mischief that all the devils in hell could never have done?

It was good counsel one gave, "Never let go out of your minds the thoughts of a crucified Christ." Let these be food and drink unto you; let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your life, death, and resurrection.

DEVICE 3. BY EXTENUATING AND LESSENING OF SIN

Ah! says Satan, it is but a little pride, a little worldliness, a little uncleanness, a little drunkenness, etc. As Lot said of Zoar, "It is but a little one, and my soul shall live" (Gen. 19:20). Alas! says Satan, it is but a very little sin that you stick so at. You may commit it without any danger to your soul. It is but a little one; you may commit it, and yet your soul shall live.

Remedy (1). First, Solemnly consider, that those sins which we are apt to account small, have brought upon men the greatest wrath of God, as the eating of an apple, gathering a few sticks on the Sabbath day, and touching of the ark. Oh! the dreadful wrath that these sins brought down upon the heads and hearts of men! The least sin is contrary to the law of God, the nature of God, the being of God, and the glory of God; and therefore it is often punished severely by God; and do not we see daily the vengeance of the Almighty falling upon the bodies, names, states, families, and souls of men—for those sins that are but little ones in their eyes? Surely if we are not utterly forsaken by God, and blinded by Satan—we cannot but see it! Oh! therefore, when Satan says it is but a little one—you must say, Oh! but those sins which you call little, are such as will cause God to rain hell out of heaven upon sinners as he did upon the Sodomites!

Remedy (2). Seriously to consider, That the giving way to a less sin makes way for the committing of a greater sin. He who, to avoid a greater sin, will yield to a lesser, ten thousand to one but God in justice will leave that soul to fall into a greater. If we commit one sin to avoid another, it is just we should avoid neither, we having not law nor power in our own hands to keep off sin as we please; and we, by yielding to the lesser, do tempt the tempter to tempt us to the greater. Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, until it has the soul to the very height of sin. David gives way to his wandering eye, and this led him to those foul sins that caused God to break his bones, and to turn his day into night, and to leave his soul in great darkness. Jacob and Peter, and other saints, have found this true by woeful experience, that the yielding to a lesser sin has been the ushering in of a greater. The little thief will open the door, and make way for the greater; and the little wedge knocked in, will make way for the greater.

Satan will first draw you to sit with the drunkard, and then to sip with the drunkard, and then at last to be drunk with the drunkard. He will first draw you to be unclean in your thoughts, and then to be unclean in your looks, and then to be unclean in your words, and at last to be unclean in your practices. He will first draw you to look upon the golden wedge, and then to desire the golden wedge, and then to handle the golden wedge, and then at last by wicked ways to take the golden wedge, though you run the hazard of losing God and your soul forever; as you may see in Gehazi, Achan, and Judas, and many in these our days. Sin is never at a stand-still (Psalm 1:1), first ungodly, then sinners, then scorners. Here they go on from sin to sin, until they come to the top of sin, that is, to sit in the seat of scorners.

By all this we see, that the yielding to lesser sins, draws the soul to the committing of greater. Ah! how many in these days have fallen, first to have low thoughts of Scripture and ordinances, and then to slight Scripture and ordinances, and then to make a nose of wax of Scripture and ordinances, and then to cast off Scripture and ordinances, and then at last to advance and lift up themselves, and their Christ-dishonoring and soul-damning opinions, above Scripture and ordinances.

Sin gains upon man's soul by insensible degrees. "The beginning of the words of his mouth is foolishness, and the end of his talking is mischievous madness." (Eccles. 10:13) Corruption in the heart, when it breaks forth, is like a breach in the sea, which begins in a narrow passage, until it eats through, and cast down all before it. The debates of the soul are quick, and soon ended; and that may be done in a moment that may undo a man forever. When a man has begun to sin, he knows not where, or when, or how he shall make a stop of sin. Usually the soul goes on from evil to evil, from folly to folly, until it is ripe for eternal misery!

Remedy (3). The third remedy against this third device that Satan has to draw the soul to sin, is solemnly to consider, That it is sad to sin against God for a trifle. Dives would not give a crumb, therefore he should not receive a drop (Luke 16:21). It is the greatest folly in the world—to adventure the going to hell for a small matter. "I tasted but a little honey," said Jonathan, "and I must die" (1 Sam. 14:29). It is a most unkind and unfaithful thing to break with God, for a little. Little sins carry with them but little temptations to sin, and then a man shows most viciousness and unkindness, when he sins on a little temptation. It is devilish to sin without a temptation; it is little less than devilish to sin on a little occasion. The less the temptation is to sin—the greater is that sin. Saul's sin in not waiting for Samuel, was not so much in the matter—but it was much in the malice of it; for though Samuel had not come at all, yet Saul should not have offered sacrifice; but this cost him dear—his soul and kingdom.

It is the greatest unkindness that can be showed to a friend, to venture the complaining, bleeding, and grieving of his soul—upon a light and a slight occasion. So it is the greatest unkindness that can be showed to God, Christ, and the Spirit, for a soul to put God upon complaining, Christ upon bleeding, and the Spirit upon grieving—by yielding to little sins. Therefore, when Satan says it is but a little one, you must answer—that oftentimes there is the greatest unkindness showed to God's glorious majesty, in the acting of the least folly, and therefore you will not displease your best and greatest friend—by yielding to his greatest enemy.

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That there is great danger, yes, many times most danger—in the smallest sins. "A little leaven leavens the whole lump" (1 Cor. 5:6). If the serpent sneaks in his head, he will draw in his whole body after him. Greater sins do sooner startle the soul, and awaken and rouse up the soul to repentance, than lesser sins do. Little sins often slide into the soul, and breed, and work secretly and indiscernibly in the soul, until they come to be so strong, as to trample upon the soul, and to cut the throat of the soul. There is oftentimes greatest danger to our bodies in the least diseases that hang upon us, because we are apt to make light of them, and to neglect the timely use of means for removing of them, until they are grown so strong that they prove mortal to us. So there is most danger often in the least sins.

We are apt to take no notice of them, and to neglect those heavenly helps whereby they should be weakened and destroyed, until they are grown to that strength, that we are ready to cry out, the medicine is too weak for the disease! I would pray, and I would hear—but I am afraid that sin is grown up by degrees to such a head, that I shall never be able to prevail over it; but as I have begun to fall, so I shall utterly fall before it, and at last perish in it, unless the power and free grace of Christ acts gloriously, beyond my present apprehension and expectation. The viper is killed by the little young ones that are nourished and cherished in her belly—so are many men eternally killed and betrayed by the little sins, as they call them, that are nourished in their own bosoms.

I know not, says one, whether the nurture of the least sin be not worse than the commission of the greatest—for this may be of frailty, that argues obstinacy. A little hole in the ship sinks it. A small breach in a dyke carries away all before it. A little stab at the heart kills a man. A little sin, without a great deal of mercy, will damn a man!

Remedy (5). The fifth remedy against this device of Satan, is solemnly to consider, That other saints have chosen to suffer the worst of torments, rather than commit the least sin, that is, such as the world accounts little sins. So as you may see in Daniel and his companions, that would rather choose to burn, and be cast to the lions—than they would bow to the idol which Nebuchadnezzar had set up. When this 'slight offense', in the world's account, and a hot fiery furnace stood in competition, that they must either fall into sin, or be cast into the fiery furnace—such was their tenderness of the honor and glory of God, and their hatred and indignation against sin, that they would rather burn than sin! They knew that it was far better to burn for their not sinning, than that God and conscience should raise a hell, a fire in their bosoms for sin.

I have read of that noble servant of God, Marcus Arethusius, minister of a church in the time of Constantine, who had been the cause of overthrowing an idol's temple; afterwards, when Julian came to be emperor, he would force the people of that place to build it up again. They were ready to do it—but Marcus refused; whereupon those who were his own people, to whom he preached, took him, and stripped him of all his clothes, and abused his naked body, and gave it up to the children, to lance it with their pen-knives, and then caused him to be put in a basket, and drenched his naked body with honey, and set him in the sun, to be stung with wasps. And all this cruelty they showed, because he would not do anything towards the building up of this idol temple! No, they came to this, that if he would do but the least towards it, if he would give but a half-penny to it, they would save him. But he refused all, though the giving of a half-penny might have saved his life; and in doing this, he did but live up to that principle that most Christians talk of, and all profess—but few come up to, that is—that we must choose rather to suffer the worst of torments that men and devils can invent and inflict, than to commit the least sin whereby God should be dishonored, our consciences wounded, religion reproached, and our own souls endangered.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the soul is never able to stand under the guilt and weight of the least sin, when God shall set it home upon the soul. The least sin will press and sink the stoutest sinner as low as hell, when God shall open the eyes of a sinner, and make him see the horrid filthiness and abominable vileness that is in sin! What so little, base, and vile creatures—as lice or gnats—and yet by these little poor creatures, God so plagued stout-hearted Pharaoh, and all Egypt, that, fainting under it, they were forced to cry out, "This is the finger of God!" (Exod. 8:16; 10. 19). When little creatures, yes, the least creatures, shall be armed with a power from God, they shall press and sink down the greatest, proudest, and stoutest tyrants who breathe!

So when God shall cast a sword into the hand of a little sin, and arm it against the soul, the soul will faint and fall under it. Some, who have but contemplated adultery, without any actual acting it; and others, having found a trifle, and made no conscience to restore it, knowing, by the light of natural conscience, that they did not do as they would be done by; and others, that have had some unworthy thought of God, have been so frightened, amazed, and terrified for those sins, which are small in men's account, that they have wished they had never been born; that they could take no delight in any earthly comfort, that they have been put to their wits' end, ready to make away themselves, wishing themselves annihilated.

William Perkins mentions a good man—but very poor, who, being ready to starve, stole a lamb, and being about to eat it with his poor children, and as his manner was afore eating, to ask God's blessing, dare not do it—but fell into a great perplexity of conscience, and acknowledged his fault to the owner, promising payment if ever he should be able.

Remedy (7). The seventh remedy against this device is, solemnly to consider, That there is more evil in the least sin than in the greatest affliction; and this appears as clear as the sun, by the severe dealing of God the Father with his beloved Son, who let all the vials of his fiercest wrath upon him, and that for the least sin as well as for the greatest.

"The wages of sin is death" (Romans 6:23); of ALL sin, whether great or small, Oh! how should this make us tremble—as much at the least spark of lust as at hell itself; considering that God the Father would not spare his bosom Son, no, not for the least sin—but would make him drink the dregs of his wrath!

And so much for the remedies that may fence and preserve our souls from being drawn to sin by this third device of Satan.

DEVICE 4. By presenting to the soul the best men's sins, and by hiding from the soul their virtues; by showing the soul their sins, and by hiding from the soul their sorrows and repentance: as by setting before the soul the adultery of David, the pride of Hezekiah, the impatience of Job, the drunkenness of Noah, the blasphemy of Peter, etc., and by hiding from the soul the tears, the sighs, the groans, the meltings, the humblings, and repentings of these precious souls.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That the Spirit of the Lord has been as careful to note the saints' rising by repentance out of sin, as he has to note their falling into sins. David falls fearfully—but by repentance he rises sweetly. 'Blot out my transgressions, wash me thoroughly from my iniquity, cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; deliver me from blood-guiltiness, O God, God of my salvation.' It is true, Hezekiah's heart was lifted up under the abundance of mercy that God had cast in upon him; and it is as true that Hezekiah humbled himself for the pride of his heart, so that the wrath of the Lord came not upon him, nor upon Jerusalem, in the days of Hezekiah. It is true, Job curses the day of his birth, and it is as true that he rises by repentance: 'Behold, I am vile,' says he; 'what shall I answer you? I will lay my hand upon my mouth. Once have I spoken—but I will not answer; yes twice—but I will proceed no further. I have heard of you by the hearing of the ear—but now my eye sees you; wherefore I abhor myself, and repent in dust and ashes' (Job 40:4, 5; 42:5, 6). Tertullian says that he was born for no other purpose but to repent.

Peter falls dreadfully—but rises by repentance sweetly; a look of love from Christ melts him into tears. He knew that repentance was the key to the kingdom of grace. As once his faith was so great that he leaped, as it were, into a sea of waters to come to Christ; so now his repentance was so great that he leaped, as it were, into a sea of tears, because he had denied Christ. Some say that, after his sad fall, he was ever and always weeping, and that his face was even furrowed with continual tears. He had no sooner took in poison but he vomited it up again, before it got to the vitals; he had no sooner handled this serpent but he turned it into a rod to scourge his soul with remorse for sinning against such clear light, and strong love, and sweet discoveries of the heart of Christ to him. Luther confesses that, before his conversion, he met not with a more displeasing word in all his study of divinity than repent—but afterward he took delight in the word. Clement notes that Peter so repented, that all his life after, every night when he heard the cock crow, he would fall upon his knees, and, weeping bitterly, would beg pardon of his sin. Ah, souls, you can easily sin as the saints—but can you repent with the saints? Many can sin with David and Peter, that cannot repent with David and Peter—and so must perish forever!

Theodosius the emperor, pressing that he might receive the Lord's supper, excuses his own foul act by David's doing the like; to which Ambrose replies, You have followed David transgressing, follow David repenting, and then think you of the table of the Lord.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That these saints did not make a trade of sin. They fell once or twice, and rose by repentance, that they might keep the closer to Christ forever. They fell accidentally, occasionally, and with much reluctancy; and you sin presumptuously, obstinately, readily, delightfully, and customarily. The saints cannot sin with a whole will—but, as it were, with a half-will, an unwillingness; not with a full consent—but with a dissenting consent. You have, by your making a trade of sin, contracted upon your soul a kind of cursed necessity of sinning, that you can as well cease to be, or cease to live, as you can cease to sin. Sin is, by custom, become as another nature to you, which you can not, which you will not lay aside, though you know that if you do not lay sin aside, God will lay your soul aside forever; though you know that if sin and your soul do not part, Christ and your soul can never meet. If you will make a trade of sin, and cry out—Did not David sin thus, and Noah sin thus, and Peter sin thus? No! their hearts turned aside to folly one day—but your heart turns aside to folly every day (2 Peter 2:14, Prov. 4:6); and when they were fallen, they rise by repentance, and by the actings of faith upon a crucified Christ. But you fall, and have no strength nor will to rise—but wallow in sin, and will eternally die in your sins, unless the Lord be the more merciful to your soul. Do you think, O soul, this is good reasoning? — Such a one tasted poison but once, and yet narrowly escaped; but I daily drink poison, yet I shall escape. Yet such is the mad reasoning of vain souls. David and Peter sinned once foully and fearfully; they tasted poison but once, and were sick to death; but I taste it daily, and yet shall not taste of eternal death. Remember, O souls! that the day is at hand when self-flatterers will be found self-deceivers, yes, self-murderers! Though sindwells in the regenerate, yet it does not reign over the regenerate; they rise by repentance.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That though God does not, nor never will, disinherit his people for their sins, yet he has severely punished his people for their sins. David sins, and God breaks his bones for his sin: 'Make me to hear joy and gladness, that the bones which you have broken may rejoice' (Psalm 51:8). 'And because you have done this, the sword shall never depart from your house, to the day of your death' (2 Sam. 12:10). Though God will not utterly take from them his loving-kindness, nor allow his faithfulness to fail, nor break his covenant, nor alter the thing that is gone out of his mouth, yet will he 'visit their transgression with the rod, and their iniquity with stripes' (Psalm 89:30, 35). The Scripture abounds with instances of this kind. This is so known a truth among all that know anything of truth, that to cite more scriptures to prove it would be to light a candle to see the sun at noon. Josephus reports that, not long after the Jews had crucified Christ on the cross, so many of them were condemned to be crucified that there were not places enough for crosses nor crosses enough for the bodies that were to be hung thereon.

The Jews have a proverb, 'That there is no punishment comes upon Israel in which there is not one ounce of the golden calf'; meaning that that was so great a sin, as that in every plague God remembered it; that it had an influence into every trouble that befell them. Every man's heart may say to him in his sufferings, as the heart of Apollodorus in the kettle, 'I have been the cause of this.' God is most angry when he shows no anger. God keep me from this mercy; this kind of mercy is worse than all other kind of misery.

One writing to a dead friend has this expression: 'I account it a part of unhappiness not to know adversity; I judge you to be miserable, because you have not been miserable.' Luther says, 'There is not a Christian that carries not his cross.' It is mercy that our affliction is not execution—but a correction. He who has deserved hanging, may be glad if he escape with a whipping. God's corrections are our instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our admonitions. And to note this, both the Hebrews and the Greeks express chastening and teaching by one and the same word (Musar, Paideia),*** because the latter is the true end of the former, according to that in the proverb, 'Smart makes wit, and vexation gives understanding.' Whence Luther fitly calls affliction The Christian man's divinity.' So says Job (Chap. 33:14-19), 'But God speaks again and again, though people do not recognize it. He speaks in dreams, in visions of the night when deep sleep falls on people as they lie in bed. He whispers in their ear and terrifies them with his warning. He causes them to change their minds; he keeps them from pride. He keeps them from the grave, from crossing over the river of death. Or God disciplines people with sickness and pain, with ceaseless aching in their bones.' When Satan shall tell you of other men's sins to draw you to sin—then think of the same men's sufferings to keep you from sin. Lay your hand upon your heart, and say, O my soul! if you sin with David, you must suffer with David!

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That there are but two main ends of God's recording of the falls of his saints.

And the one is, to keep those from fainting, sinking, and despair, under the burden of their sins, who fall through weakness and infirmity.

And the other is, that their falls may be as landmarks to warn others to take heed lest they fall. It never entered into the heart of God to record his children's sins, that others might be encouraged to sin—but that others might look to themselves, and hang the faster upon the skirts of Christ, and avoid all occasions and temptations that may occasion the soul to fall, as others have fallen, when they have been left by Christ. The Lord has made their sins as landmarks, to warn his people to take heed how they come near those sands and rocks, those snares and baits, that have been fatal to the choicest treasures, namely—the joy, peace, comfort, and glorious enjoyments of the bravest spirits and noblest souls that ever sailed through the ocean of this sinful troublesome world; as you may see in David, Job, and Peter. There is nothing in the world that can so notoriously cross the grand end of God's recording of the sins of his saints, than for any from thence to take encouragement to sin; and wherever you find such a soul, you may write him Christless, graceless, a soul cast off by God, a soul that Satan has by the hand, and the eternal God knows where he will lead him. I have known a good man, says Bernard, who, when he heard of any that had committed some notorious sin, he was accustomed to say with himself—he fell today, so may I tomorrow.

DEVICE 5. To present God to the soul as one made up all of mercy.

Oh! says Satan, you need not make such a matter of sin, you need not be so fearful of sin, not so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God more prone to pardon his people than to punish his people; and therefore he will not take advantage against the soul; and why then, says Satan, should you make such a matter of sin?

Remedy (1). The first remedy is, seriously to consider, That it is the greatest judgment in the world to be left to sin, upon any pretense whatever. O unhappy man! when God leaves you to yourself, and does not resist you in your sins. Woe, woe to him at whose sins God does wink. When God lets the way to hell be a smooth and pleasant way, that is hell on this side hell, and a dreadful sign of God's indignation against a man; a token of his rejection, and that God does not intend good unto him. That is a sad word, 'Ephraim is joined to idols: let him alone' (Hosea 4:17); he will be unteachable and incorrigible; he has made a match with mischief, he shall have his bellyful of it; he falls with open eyes; let him fall at his own peril. And that is a terrible saying, 'So I gave them up unto their own hearts' lusts, and they walked in their own counsels' (Psalm 81:12). A soul given up to sin is a soul ripe for hell, a soul hastening to destruction!

Ah Lord! this mercy! humbly beg, that whatever you give me up to, you will not give me up to the ways of my own heart; if you will give me up to be afflicted, or tempted, or reproached, I will patiently sit down, and say, It is the Lord; let him do with me what seems good in his own eyes. Do anything with me, lay what burden you will upon me, so you do not give me up to the ways of my own heart.

Augustine says, 'It is a human thing to fall into sin, devilish to persevere therein, and divine to rise from it.Deliver me, O Lord, from that evil man—myself!

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That God is as JUST, as he is merciful. As the Scriptures speak Him out to be a very merciful God, so they speak Him out to be a very just God. Witness His casting the angels out of heaven and His binding them in chains of darkness until the judgment of the great day.* Witness His turning Adam out of Paradise. Witness His drowning of the old world. Witness His raining hell out of heaven upon Sodom. Witness all the troubles, losses, sicknesses, and diseases, which are in the world. Witness Tophet, which "has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the LORD, like a stream of burning sulfur, sets it ablaze." (Isaiah 30:33) Witness His treasuring up of wrath against the day of wrath. But above all, witness the pouring forth of all His wrath upon His bosom Son, when Jesus bore the sins of His people, and cried out, "My God, My God, why have You forsaken Me?"

*God hanged them up in gibbets, as it were, that others might hear and fear, and do no more so wickedly.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That sins against God's mercy will bring the greatest and sorest judgments upon men's heads and hearts. Mercy is God's Alpha, justice is His Omega. David, speaking of these attributes, places mercy in the forefront, and justice in the rearward, saying, "I will sing of Your love and justice." (Psalm 101:1). When God's mercy is despised, then His justice takes the throne!* God is like a prince, who sends not his army against rebels before he has sent his pardon, and proclaimed it by a herald of arms: he first hangs out the white flag of mercy; if this wins men in, they are happy forever; but if they remain rebellious, then God will put forth his red flag of justice and judgment. If His mercy is despised, His justice shall be felt!

The higher we are in dignity, the more grievous is our fall and misery.

God is slow to anger—but he recompenses his slowness with grievousness of punishment. If we abuse His mercy to serve our lust, then, in Salvian's phrase, God will rain hell out of heaven, rather than not visit for such sins.

See this in the Israelites. He loved them and chose them when they were in their blood, and most unlovely. He multiplied them, not by means—but by miracle; from seventy souls they grew in few years to six hundred thousand; the more they were oppressed, the more they prospered. Like camomile, the more you tread it, the more you spread it; or like a palm-tree, the more it is pressed, the further it spreads; or like fire, the more it is raked, the more it burns. Their mercies came in upon them like Job's messengers, one upon the neck of the other: He put off their sackcloth, and girded them with gladness, and 'compassed them about with songs of deliverance'; he 'carried them on the wings of eagles'; he kept them 'as the apple of his eye.' (Psalm 32:7; Exod. 19:4; Deut. 32:10) But they, abusing his mercy, became the greatest objects of his wrath. As I know not the man who can reckon up his mercies; so I know not the man who can sum up the miseries which are coming upon him for their sins!

For as our Savior prophesied concerning Jerusalem, 'that a stone should not be left upon a stone,' so it was fulfilled forty years after his ascension, by Vespasian the emperor and his son Titus, who, having besieged Jerusalem, the Jews were oppressed with a grievous famine, in which their food was old shoes, leather, old hay, and the dung of beasts. There died, partly by the sword and partly by the famine, eleven hundred thousand of the poorer sort; two thousand in one night were slaughtered; six thousand were burned in a porch of the temple; the whole city was sacked and burned, and laid level to the ground; and ninety-seven thousand taken captives, and forced to base and miserable service, as Eusebius and Josephus says. (Vespasian broke into their city at Kedron, where they took Christ, on he same feast day that Christ was taken; he whipped them where they whipped Christ; he sold twenty Jews for a penny, as they sold Christ for thirty pence.) And to this day, in all parts of the world, are they not the offscouring of the world? None more abhorred, than they. Men shall be deeper in hell, because heaven was offered unto them; but they abused God's mercy. Men's offences are increased by their obligations.

And so Capernaum, that was lifted up to heaven, was threatened to be thrown down to hell. No souls fall so low into hell, if they fall, as those souls that by a hand of mercy are lifted up nearest to heaven. You who are so apt to abuse God's mercy, consider this, that in the gospel days, the plagues that God inflicts upon the despisers and abusers of mercy are usually spiritual plagues; as blindness of mind, hardness of heart, benumbedness of conscience, which are ten thousand times worse than the worst of outward plagues which can befall you. And therefore, though you may escape temporal judgments, yet you shall not escape spiritual judgments: 'How shall we escape, if we neglect so great salvation?' (Heb. 2:3) says the apostle. Oh! therefore, whenever Satan shall present God to the soul as one made up all of mercy, that he may draw you to do wickedly, say unto him, that sins against God's mercy, will bring upon the soul the greatest misery; and therefore whatever becomes of you, you will not sin against mercy.

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That though God's general mercy is over all his works, yet his special mercy is confined to those who are divinely qualified. Augustus, in his solemn feasts, gave trifles to some—but gold to others whom his heart was most set upon. So God, by a hand of general mercy, gives these poor trifles—outward blessings, to those who he least loves; but his gold, special mercy, is only towards those who his heart is most set upon. So in Exodus 34:6, 7: 'And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, patient, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty.' Exodus 20:6, 'And showing mercy unto thousands of those who love me, and keep my commandments.' Psalm 25:10, 'All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies.' Psalm 32:10, 'Many sorrows shall be to the wicked: but he who trusts in the Lord, mercy shall compass him about.' Psalm 33:18, 'Behold, the eye of the Lord is upon those who fear him, upon those who hope in his mercy.' Psalm 103:11, 'For as the heaven is high above the earth, so great is his mercy toward those who fear him.' Ver. 17, 'But the mercy of the Lord is from everlasting to everlasting upon those who fear him.'

When Satan attempts to draw you to sin by presenting God as a God all made up of mercy, oh then reply, that though God's general mercy extend to all the works of his hand, yet his special mercy is confined to those who are divinely qualified, to those who love him and keep his commandments, to those who trust in him, that by hope hang upon him, and who fear him; and that you must be such a one here, or else you can never be happy hereafter; you must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God's general mercy.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That those who were once glorious on earth, and are now triumphing in heaven, did look upon the mercy of God as the most powerful argument to preserve them from sin, and to fence their souls against sin; and not as an encouragement to sin. Psalm 26:3-5: 'For I am constantly aware of your unfailing love, and I have lived according to your truth. I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.'

So Joseph strengthens himself against sin from the remembrance of mercy: 'How then can I,' says he, 'do this great wickedness, and sin against God?' (Gen. 39:9). He had his eye fixed upon mercy, and therefore sin could not enter, though the irons entered into his soul; his soul being taken with mercy, was not moved with his mistress's impudence. Satan knocked often at the door—but the sight of mercy would not allow him to answer or open. Joseph, like a pearl in a puddle, keeps his virtue still. (The stone called Pontaurus, is of that virtue, that it preserves him who carries it, from taking any hurt by poison. The mercy of God in Christ to our souls is the most precious stone or pearl in the world, to prevent us from being poisoned with sin.)

Likewise with Paul: 'Shall we continue in sin, that grace may abound? God forbid. How shall we who are dead to sin, live any longer therein?' (Rom. 6:1, 2). There is nothing in the world that renders a man more unlike to a saint, and more like to Satan—than to argue from God's mercy to sinful liberty; from divine goodness to licentiousness. This is the devil's logic, and in whomever you find it, you may write, 'This soul is lost!' A man may as truly say, 'the sea burns', or 'the fire cools'—as that God's free grace and mercy should make a truly gracious soul to live wickedly.

So the same apostle: 'I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service' (Rom. 12:1). So John: 'These things I write unto you, that you sin not (1 John 2:1, 2). What was it that he wrote? He wrote: 'That we might have fellowship with the Father and his Son; and that the blood of Christ cleanses us from all sin; and that if we confess our sin, he is faithful and just to forgive us our sins; and that if we do sin, we have an advocate with the Father, Jesus Christ the righteous.' These choice favors and mercies the apostle holds forth as the choicest means to preserve the soul from sin, and to keep at the greatest distance from sin; and if this will not do it—you may write the man void of Christ and grace, and undone forever!

DEVICE 6. By persuading the soul that the work of repentance is an easy work; and that therefore the soul need not make such a matter of sin. Why! Suppose you do sin, says Satan, it is no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry, 'Lord, have mercy upon me!' and if you do but this, God will forgive your debt, and pardon your sins, and save your souls.

By this device Satan draws many a soul to sin, and makes many millions of souls servants of sin, or rather slaves to sin.

Remedy (1). The first remedy is, seriously to consider, That repentance is a mighty work, a difficult work, a work that is above our power. There is no power below that power which raised Christ from the dead, and which made the world—which can break the heart of a sinner, or turn the heart of a sinner! You are as well able to melt adamant, as to melt your own heart; to turn a flint into flesh, as to turn your own heart to the Lord; to raise the dead and to make a world, as to repent. Repentance is a flower wich does not grow in nature's garden! 'Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil.' (Jer. 13:23). Repentance is a gift that comes down from above. Men are not born with repentance in their hearts, as they are born with tongues in their mouths: (Acts 5:31): 'Him has God exalted with his right hand to be a Prince and a Savior—to give repentance.' Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will." (2 Timothy 2:25-26) It is not in the power of any mortal to repent at pleasure. Some ignorant deluded souls vainly conceit that these five words, 'Lord! have mercy upon me,' are efficacious to send them to heaven; but as many are undone by buying a counterfeit jewel, so many are in hell by mistake of their repentance. Many rest in their repentance, which caused on to say, 'Repentance damns more than sin!' It was a vain brag of king Cyrus, that caused it to be written upon his tombstone, 'I can do all things!' So could Paul, too—but it was 'through Christ, who strengthened him.'

Remedy (2). The second remedy against this device of Satan is, solemnly to consider of the nature of true repentance. Repentance is some other thing, than what vain men conceive. The Hebrew word for repentance signifies to return, implying a going back from what a man had done. It denotes a turning or converting from one thing to another, from sin to God. The Greeks have two words by which they express the nature of repentance, one signifies to be careful, anxious, solicitous, after a thing is done; the other word denotes after-wisdom, the mind's recovering of wisdom, or growing wiser after our folly. True repentance is a thorough change both of the mind and life. Repentance for sin is nothing worth without repentance from sin. "If you repent with a contradiction," says Tertullian, "God will pardon you with a contradiction; if you repent and yet continue in your sin, God will pardon you, and yet send you to hell—there is a pardon with a contradiction. Negative goodness serves no man's turn, to save him from the axe."

Repentance is sometimes taken, in a more strict and narrow sense, for godly sorrow; sometimes repentance is taken, in a large sense, for amendment of life. Repentance has in it three things, namely, the act, subject, and terms.

(1) The formal ACT of repentance is a changing and converting. It is often set forth in Scripture by turning. 'Turn me, and I shall be turned,' says Ephraim; 'after I was turned, I repented,' says he (Jer. 31:18, 19). It is a turning from darkness to light.

(2) The SUBJECT changed and converted is the whole man; it is both the sinner's heart and life: first his heart, then his life; first his person, then his practice and lifestyle. 'Wash, be clean,' there is the change of their persons; 'Put away the evil of your doings from before my eyes; cease to do evil, learn to do well' (Is. 1:16, 17); there is the change of their practices. 'Cast away,' says Ezekiel, 'all your transgressions whereby you have transgressed;' there is the change of the life; 'and make you a new heart and a new spirit' (18:31); there is the change of the heart.

(3) The TERMS of this change and conversion, from which and to which both heart and life must be changed; from sin to God. The heart must changed from the state and power of sin, the life from the acts of sin—but both unto God; the heart to be under his power in a state of grace, the life to be under his rule in all new obedience; and the apostle speaks, 'To open their eyes and to turn them from darkness to light, and from the power of Satan unto God' (Acts 26:18). So the prophet Isaiah says, 'Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord' (55:7).

Thus much of the nature of evangelical repentance. Now, souls, tell me whether it be such an easy thing to repent, as Satan does suggest. Besides what has been spoken, I desire that you will take notice, that repentance does include turning from the most darling sin. Ephraim shall say, 'What have I to do any more with idols?' (Hosea 14:8). Yes, it is a turning from all sin to God (Ezek. 18:30): 'Therefore I will judge you, O house of Israel, everyone according to his ways, says the Lord God. Repent, and turn yourselves from your transgressions; so iniquity shall not be your ruin.'

Herod turned from many—but turned not from his Herodias, which was his ruin. Judas turned from all visible wickedness, yet he would not cast out that golden devil 'covetousness', and therefore was cast into the hottest place in hell. He who turns not from every sin, turns not aright from any one sin. Every sin strikes at the honor of God, the being of God, the glory of God, the heart of Christ, the joy of the Spirit, and the peace of a man's conscience; and therefore a soul truly penitent strikes at all, hates all, conflicts with all, and will labor to draw strength from a crucified Christ to crucify all sins. A true penitent knows neither father nor mother, neither right eye nor right hand—but will pluck out the one and cut off the other. Saul spared but one Agag, and that cost him his soul and his kingdom (1 Sam. 15:9).

Besides, repentance is not only a turning from all sin—but also a turning to all good; to a love of all good, to a prizing of all good, and to a following after all good (Ezek. 18:21): 'But if the wicked will turn from all his sins that he has committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.' Mere negative righteousness and holiness is neither true righteousness nor true holiness. The evil servant did not use his one talent in debauchery (Matt. 25:18). Those reprobates (Matt. 25:41-45), did not rob the saints—but merely did not help them. For this they must eternally perish.

David fulfilled all the will of God, and had respect unto all his commandments, and so had Zacharias and Elizabeth. It is not enough that the tree does not bear bad fruit; but it must bring forth good fruit, else it must be 'cut down and cast into the fire' (Luke 13:7). So it is not enough that you are not thus and thus wicked—but you must be thus and thus gracious and godly, else divine justice will put the axe of divine vengeance to the root of your souls, and cut you off forever. 'The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.' (Matt. 3:10). Besides, repentance does include a sensibleness of sin's sinfulness—how opposite and contrary sin is to the blessed God. God is light, sin is darkness; God is life, sin is death; God is heaven, sin is hell; God is beauty, sin is deformity.

Also true repentance includes a sensibleness of sin's destructiveness; how it cast angels out of heaven, and Adam out of paradise; how it laid the first cornerstone in hell, and brought in all the curses, crosses, and miseries, that are in the world; and how it makes men liable to all temporal, spiritual and eternal wrath; how it has made men Godless, Christless, hopeless and heavenless.

Further, true repentance includes sorrow for sin, contrition of heart. It breaks the heart with sighs, and sobs, and groans—that by sin—a loving God and Father is offended; a blessed Savior afresh crucified, and the sweet Comforter, the Spirit, grieved and vexed.

Again, repentance does include, not only a loathing of sin—but also a loathing of ourselves for sin. As a man does not only loathe poison—but he loathes the very dish or vessel that has the smell of the poison; so a true penitent does not only loathe his sin—but he loathes himself, the vessel that smells of it; so Ezek. 20:43: 'And there shall you remember your ways and all your doings, wherein you have been defiled; and you shall loathe yourselves in your own sight for all your evils that you have committed.' True repentance will work your hearts, not only to loathe your sins—but to loathe yourselves.

True repentance is a sorrowing for sin, as it is an offence to God and against God. Repentance both comes from God, and drives a man to God, as it did the church in the Canticles, and the prodigal.

Again, true repentance does not only work a man to loathe himself for his sins—but it makes him ashamed of his sin also: 'What fruit had you in those things whereof you are now ashamed?' says the apostle (Rom. 6:21). So Ezekiel: 'And you shall be confounded, and never open your mouth any more, because of your shame, when I am pacified toward you for all that you have done, says the Lord God' (16:63). When a penitent soul sees his sins pardoned, the anger of God pacified, the divine justice satisfied, then he sits down and blushes, as one ashamed. 'So much the more God has been displeased with the blackness of sin, the more will he be pleased with the blushing of the sinner' (Bernard). Those who do not burn now in zeal against sin must before long burn in hell for sin.

Yes, true repentance makes a man to deny his sinful self, and to walk contrary to sinful self, to take a holy revenge upon sin, as you may see in Paul, the jailor, Mary Magdalene, and Manasseh. This the apostle shows in 2 Cor. 7:10, 11: 'Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter.'

Now souls, sum up all these things together, and tell me whether it would be such an easy thing to repent as Satan would make the soul to believe, and I am confident your heart will answer that it is as hard a thing to repent as it is to make a world, or raise the dead!

I shall conclude this second remedy with a worthy saying of a precious holy man: 'Repentance,' says he, 'strips us stark naked of all the garments of the old Adam, and leaves not so much as a shirt behind.' In this rotten building it leaves not a stone upon a stone. As the flood drowned Noah's own friends and servants, so must the flood of repenting tears drown our sweetest and most darling sins.

Remedy (3). The third remedy against this device of Satan is seriously to consider, That repentance is a continued act. The word repent implies the continuation of it. Anselm confesses, that all his life was either damnable for sin committed, or unprofitable for good omitted; and at last concludes, "Oh, what then remains, but in our whole life—but to lament the sins of our whole life." True repentance inclines a man's heart to perform God's statutes always, even unto the end. A true penitent must go on from faith to faith, from strength to strength; he must never stand still nor turn back. Repentance is a grace, and must have its daily operation as well as other graces. True repentance is a continued spring, where the waters of godly sorrow are always flowing: 'My sin is ever before me' (Psalm 51:3). A true penitent is often casting his eyes back to the days of his former vanity, and this makes him morning and evening to 'water his couch with his tears.' 'Remember not against me the sins of my youth,' says one blessed penitent; and 'I was once a blasphemer and a persecutor and a violent man,' says another penitent.

Repentance is a continued act of turning, a repentance never to be repented of, a turning never to turn again to folly. A true penitent has ever something within him to turn from; he can never get near enough to God; no, not so near him as once he was; and therefore he is still turning and turning that he may get nearer and nearer to him, who is his chief good and his only happiness, optimum maximum, the best and the greatest. They are every day a-crying out, 'O wretched men that we are, who shall deliver us from this body of death!' (Rom. 7:24). They are still sensible of sin, and still conflicting with sin, and still sorrowing for sin, and still loathing of themselves for sin. Repentance is no transient act—but a continued act of the soul.

And tell me, O tempted soul, whether it be such an easy thing as Satan would make you believe, to be every day a-turning more and more from sin, and a-turning nearer and nearer to God, your choicest blessedness. A true penitent can as easily content himself with one act of faith, or one act of love, as he can content himself with one act of repentance.

A Jewish Rabbi, pressing the practice of repentance upon his disciples, and exhorting them to be sure to repent the day before they died, one of them replied, that the day of any man's death was very uncertain. 'Repent, therefore, every day,' said the Rabbi, 'and then you shall be sure to repent the day before you die.' You are wise, and know how to apply it to your own advantage.

Remedy (4). The fourth remedy against this device of Satan is solemnly to consider, That if the work of repentance were such an easy work as Satan would make it to be, then certainly so many would not lie roaring and crying out of wrath and eternal ruin under the horrors and terrors of conscience, for not repenting! Yes, doubtless, so many millions would not go to hell for not repenting, if it were such an easy thing to repent. Ah, do not poor souls under horror of conscience cry out and say, Were all this world a lump of gold, and in our hand to dispose of—we would give it for the least particle of true repentance! And will you say it is an easy thing to repent?

When a poor sinner, whose conscience is awakened, shall judge the exchange of all the world for the least particle of repentance to be the happiest exchange that ever a sinner made; tell me, O soul, is it good going to hell? Is it good dwelling with the devouring fire, with everlasting burnings? Is it good to be forever separated from the blessed and glorious presence of God, and saints, and to be forever shut out from those good things of eternal life, which are so many, that they exceed number; so great, that they exceed measure; so precious, that they exceed all estimation? We know it is the greatest misery that can befall the sons of men; and would they not prevent this by repentance, if it were such an easy thing to repent as Satan would have it?

Well, then, do not run the hazard of losing God, Christ, heaven, and your soul forever, by hearkening to this device of Satan—that is, that it is an easy thing to repent. If it be so easy, why, then, do wicked men's hearts so rise against those who press the doctrine of repentance upon them in the sweetest way, and by the strongest and the choicest arguments that the Scriptures afford? And why do they kill two at once: the faithful laborer's name and their own souls, by their wicked words and actings, because they are put upon repenting, which Satan tells them is so easy a thing? Surely, were repentance so easy, wicked men would not be so much enraged when that doctrine is, by evangelical considerations, pressed upon them.

"If you be backward in the thoughts of repentance, be forward in the thoughts of hell, the flames whereof only the streams of the penitent eye can extinguish" (Tertullian). "Oh, how shall you tear and rend yourself! how shall you lament fruitless repenting! What will you say? Woe is me, that I have not cast off the burden of sin; woe is me, that I have not washed away my spots—but am now pierced with my iniquities; now have I lost the surpassing joy of angels!" (Basil).

Remedy (5). The fifth remedy against this device of Satan is seriously to consider, That to repent of sin is as great a work of grace, as not to sin. (Yet it is better to be kept from sin than cured of sin by repentance; as it is better for a man to be preserved from a disease than to be cured of the disease.) By our sinful falls—the powers of the soul are weakened; the strength of grace is decayed; our evidences for heaven are blotted; fears and doubts in the soul are raised (will God once more pardon this scarlet sin, and show mercy to this wretched soul?); the corruptions in the heart are more advantaged and confirmed; and the conscience of a man after falls is the more enraged or the more benumbed. Now for a soul, notwithstanding all this, to repent of his falls—this shows that it is as great a work of grace to repent of sin as it is not to sin.

Repentance is the vomit of the soul; and of all purgatives, none so difficult and hard as it is to vomit. The same means that tends to preserve the soul from sin, the same means works the soul to rise by repentance when it is fallen into sin. We know the mercy and loving-kindness of God is one special means to keep the soul from sin; as David spoke, 'I am constantly aware of your unfailing love, and I have lived according to your truth. I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.' (Psalm 26:3-5). So by the same means the soul is raised by repentance out of sin, as you may see in Mary Magdalene, who loved much, and wept much, because much was forgiven her (Luke 7:37-39). So those in Hosea: 'Come, let us return to the LORD! He has torn us in pieces; now he will heal us. He has injured us; now he will bandage our wounds. In just a short time, he will restore us so we can live in his presence.' (Hos. 6:1, 2); as the Hebrew has it, 'in his favor'. Confidence in God's mercy and love, that he would heal them, and bind up their wounds, and revive their dejected spirits, and cause them to live in his favor, was that which worked their hearts to repent and return unto him.

I might further show you this truth in many other particulars—but this may suffice: only remember this in the general, that there is as much of the power of God, and love of God, and faith in God, and fear of God, and care to please God, zeal for the glory of God (2 Cor. 7:11) requisite to work a man to repent of sin, as there is to keep a man from sin; by which you may easily judge, that to repent of sin is as great a work as not to sin. And now tell me, O soul, is it an easy thing not to sin? We know then certainly it is not an easy thing to repent of sin.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That he who now tempts you to sin upon this account, that repentance is easy, will, before long, to work you to despair, and forever to break the neck of your soul, present repentance as the most difficult and hardest work in the world; and to this purpose he will set your sins in order before you, and make them to say, 'We are yours, and we must follow you.' Bede tells of a certain great man that was admonished in his sickness to repent, who answered that he would not repent yet; for if he should recover, his companions would laugh at him; but growing more and more sick, his friends pressed him again to repent—but then he told them it was too late, for now, said he; I am judged and condemned.

Now, Satan will help to work the soul to look up, and see God angry; and to look inward, and to see conscience accusing and condemning; and to look downwards, and see hell's mouth open to receive the impenitent soul: and all this to render the work of repentance impossible to the soul. What, says Satan, do you think that that is easy which the whole power of grace cannot conquer while we are in this world? Is it easy, says Satan, to turn from some outward act of sin to which you have been addicted? Do you not remember that you have often complained against such and such particular sins, and resolved to leave them? And yet, to this hour, you have not, you cannot! What will it then be to turn from every sin? Yes, to mortify and cut off those sins, those darling lusts, which are as joints and limbs, which are as right hands and right eyes? Have you not loved your sins above your Savior? Have you not preferred earth before heaven? Have you not all along neglected the means of grace? and despised the offers of grace? and vexed the Spirit of grace? There would be no end, if I would set before you the infinite evils that you have committed, and the innumerable good services that you have omitted, and the frequent checks of your own conscience that you have condemned; and therefore you may well conclude that you can never repent, that you shall never repent.

Now, says Satan, do but a little consider your numberless sins, and the greatness of your sins, the foulness of your sins, the heinousness of your sins, the circumstances of your sins—and you shall easily see that those sins that you thought to be but motes, are indeed mountains; and is it not now in vain to repent of them? Surely, says Satan, if you should seek repentance and grace with tears, as Esau, you shall not find it! Your sand has run through the hour-glass, your sun has set, the door of mercy is shut, the golden scepter is withdrawn; and now you that have despised mercy, shall be forever destroyed by justice. For such a wretch as you are to attempt repentance is to attempt a thing impossible. It is impossible that you, that in all your life could never conquer one sin, should master such a numberless number of sins; which are so near, so dear, so necessary, and so profitable to you, that have so long bedded and boarded with you, that have been old acquaintance and companions with you. Have you not often purposed, promised, vowed, and resolved to enter upon the practice of repentance—but to this day could never attain it? Surely it is in vain to strive against the stream, where it is so impossible to overcome; you are lost and cast off forever; to hell you must go, to hell you shall go! Ah, souls! he who now tempts you to sin, by suggesting to you the easiness of repentance, will at last work you to despair, and present repentance as the hardest work in all the world, and a work as far above man as heaven is above hell, as light is above darkness. Oh that you were wise, to break off your sins by timely repentance. Repentance is a work that must be timely done, or utterly undone forever.

DEVICE 7. By making the soul bold to venture upon the occasions of sin.

Says Satan, You may walk by the harlot's door though you won't go into the harlot's bed; you may sit and sup with the drunkard, though you won't be drunk with the drunkard; you may look upon Jezebel's beauty, and you may play and toy with Delilah, though you do not commit wickedness with the one or the other; you may with Achan handle the golden wedge, though you do not steal the golden wedge.

Remedy (1). The first remedy is, solemnly to dwell upon those scriptures which expressly command us to avoid the occasions of sin, and the least appearance of evil (1 Thess. 5:22): 'Abstain from all appearance of evil.' Whatever is heterodox, unsound and unsavory, shun it, as you would do a serpent in your way, or poison in your food. Epiphanius says that in the old law, when any dead body was carried by any house, they were enjoined to shut their doors and windows. Theodosius tore the Arian's arguments presented to him in writing, because he found them repugnant to the Scriptures. Augustine retracted even ironies, because they had the appearance of lying.

When God had commanded the Jews to abstain from swine's flesh, they would not so much as name it—but in their common talk would call a sow another thing. To abstain from all appearance of evil, is to do nothing wherein sin appears, or which has a shadow of sin. Bernard 'Abstained from whatever is of evil show, or of ill report, that he may neither wound conscience nor credit.' We must shun and be shy of the very show and shadow of sin, if either we have a regard to. our credit abroad, or our comfort at home.

It was good counsel that Livia gave her husband Augustus: 'It behooves you not only not to do wrong—but not to seem to do so.' So Jude 23, 'And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh.' It is a phrase taken from legal uncleanness, which was contracted by touching the houses, the vessels, the garments, of unclean people. Under the law, men might not touch a menstruous cloth, nor would God accept of a blemished peace-offering. So we must not only hate and avoid gross sins—but everything that may carry a savor or suspicion of sin; we must abhor the very signs and tokens of sin. So in Prov. 5:8, 'Remove your way far from her, and come not near the door of her house.' He who would not be burnt, must dread the fire; he who would not hear the bell, must not meddle with the rope. One speaks of two young men that flung away their belts, when, being in an idol's temple, the laving water fell upon them, detesting, says the historian, the garment spotted by the flesh. One said, As often as I have been among vain men, I returned home less a man than I was before.

To venture upon the occasion of sin, and then to pray, 'Lead us not into temptation,' is all one as to thrust your finger into the fire, and then to pray that it might not be burnt. So, in Prov. 4:14, 15, you have another command: 'Enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it, and pass away.' This triple gradation of Solomon shows with a great emphasis, how necessary it is for men to flee from all appearance of sin, as the seaman shuns rocks and shelves; and as men shun those who have the plague-sores running upon them. As weeds endanger the corn, as an infection endangers the blood, or as an infected house endanger the neighborhood; so does the company of the wicked endanger the godly. Friendship with wicked consorts is one of the strongest chains of hell, and binds us to a participation in both their sin and their punishment.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That ordinarily there is no conquest over sin, without the soul turning from the occasion of sin. It is impossible for that man to get the conquest of sin—who plays and sports with the occasions of sin. God will not remove the temptation to sin, except you turn from the occasion of sin. It is a just and righteous thing with God, that he should fall into the pit, who will adventure to dance upon the brink of the pit, and that he should be a slave to sin, that will not flee from the occasions of sin. As long as there is fuel in our hearts for a temptation, we cannot be secure. He who has gunpowder about him had need keep far enough off from sparks. To rush upon the occasions of sin is both to tempt ourselves, and to tempt Satan to tempt our souls! It is very rare that any soul plays with the occasions of sin—but that soul is then ensnared by sin!

The fable says, that the butterfly asked the owl how she should deal with the fire which had singed her wings, who counseled her not to behold so much as its smoke.

It is seldom that God keeps that soul from the acts of sin, who will not keep off from the occasions of sin. He who adventures upon the occasions of sin, is as he who would quench the fire with gasoline. Ah, souls, often remember how frequently you have been overcome by sin, when you have boldly gone upon the occasions of sin! Look back, souls, to the days of your vanity, wherein you have been as easily conquered as tempted, vanquished as assaulted—when you have played with the occasions of sin. As you would for the future be kept from the acting of sin, and be made victorious over sin, oh! flee from the occasions of sin!

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That other precious saints, who were once glorious on earth, and are now triumphing in heaven, have turned from the occasion of sin, as hell itself; as you may see in Joseph (Gen. 39:10), 'And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.' Joseph was famous for all the four cardinal virtues, if ever any were. In this one temptation you may see his fortitude, justice, temperance, and prudence, in that he shuns the occasion: for he would not so much as be with her. And what a man is indeed, that he is in a temptation, which is but a tap to give vent to corruption. The Nazarite might not only not drink wine—but not taste a grape, or the husk of a grape. The leper was to shave his hair, and pare his nails.

The devil knows that corrupt nature has a seed-plot for all sin, which being drawn forth and watered by some sinful occasion, is soon set a-work to the producing of death and destruction. God will not remove the temptation, until we remove the occasion to temptation. A bird whiles aloft is safe—but she comes not near the snare, without danger. The shunning the occasions of sin renders a man most like the godliest of men. A soul eminently gracious dares not come near the temptation. So Job 31:1, 'I made a covenant with my eyes not to look with lust upon a young woman.' I set a watch at the entrance of my senses, that my soul might not by them be infected or endangered. The eye is the window of the soul, and if that should be always open, the soul might smart for it. A man may not look intently upon that, that he may not love entirely. The disciples were set a-gog, by beholding the beauty of the temple. It is best and safest to have the eye always fixed upon the highest and noblest objects: as the mariner's eye is fixed upon the star, when their hand is on the stern. So David, when he was himself, he shuns the occasion of sin (Psalm 26:4, 5): 'I do not spend time with liars or go along with hypocrites. I hate the gatherings of those who do evil, and I refuse to join in with the wicked.'

Stories speak of some who could not sleep when they thought of the trophies of other worthies that went before them. The highest and choicest examples are to some, and should be to all, very quickening and provoking; and oh that the examples of those worthy saints, David, Joseph, and Job, might prevail with all your souls to shun and avoid the occasions of sin! Everyone should strive to be like them in grace, that they desire to be equal with in glory. He who shoots at the sun, though he be far short, will shoot higher than he who aims at a shrub. It is best, and it speaks out much of Christ within, to eye the highest and the worthiest examples.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That the avoiding the occasions of sin, is an evidence of grace, and that which lifts up a man above most other men in the world. That a man is indeed, which he is in temptation; and when sinful occasions present themselves before the soul, this speaks out both the truth and the strength of grace; when with Lot, a man can be chaste in Sodom, and with Timothy can live temperate in Asia, among the luxurious Ephesians; and with Job can walk uprightly in the land of Uz, where the people were profane in their lives, and superstitious in their worship; and with Daniel can be holy in Babylon; and with Abraham, righteous in Chaldea; and with Nehemiah, zealous in Damascus, etc.

Many a wicked man is full of corruption—but shows it not for lack of occasion; but that man is surely godly, who in his course will not be bad, though tempted by occasions to sin. A Christless soul is so far from refusing occasions to sin, when they come in his way, that he looks and longs after them, and rather than he will go without them he will buy them, not only with love or money—but also with the loss of his soul! Nothing but grace can fence a man against the occasions of sin, when he is strongly tempted thereunto. Therefore, as you would cherish a precious evidence in your own bosoms of the truth and strength of your graces, shun all sinful occasions.

Plutarch says of Demosthenes, that he was excellent at praising the worthy acts of his ancestors—but not so at imitating them. Oh that this were not applicable to many professors in our times!

DEVICE 8. By representing to the soul the outward mercies that vain men enjoy, and the outward miseries that they are freed from, while they have walked in the ways of sin.

Says Satan, Do you see, O soul, the many blessings that such and such enjoy, who walk in those very ways that your soul startles to think of, and the many crosses that they are delivered from, even such as makes other men, who say they dare not walk in such ways, to spend their days in sighing, weeping, groaning, and mourning? and therefore, says Satan, if ever you would be freed from the dark night of adversity, and enjoy the sunshine of prosperity—you must walk in their ways.

By this stratagem the devil took those in Jer. 44:16-18, "We will not listen to your messages from the Lord! We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like—just as we and our ancestors did before us, and as our kings and princes have always done in the towns of Judah and in the streets of Jerusalem. For in those days we had plenty to eat, and we were well off and had no troubles! But ever since we quit burning incense to the Queen of Heaven and stopped worshiping her, we have been in great trouble and have suffered the effects of war and famine." This is just the language of a world of ignorant, profane, and superstitious souls, who would have returned to bondage, yes, to that bondage that was worse than that the Israelites groaned under.

Remedy (1). The first remedy is, solemnly to consider, That no man knows how the heart of God stands towards a person, by his outward blessings to that person. His hand of mercy may be towards a man, when his heart may be against that man, as you may see in Saul and others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim. The hand of God was severely set against them, and yet the heart and affections of God were strongly working towards them.

No man knows either the love or hatred of God—by his outward mercy or misery towards them; for all things come alike to all, to the righteous and to the unrighteous, to the good and to the bad, to the clean and to the unclean. The sun of prosperity shines as well upon brambles of the wilderness—as upon fruit-trees of the orchard; the snow and hail of adversity comes upon the best garden—as well as upon the stinking ash-heap or the wild waste. Ahab's and Josiah's ends concur in the very circumstances. Saul and Jonathan, though different in their natures, deserts, and deportments; yet in their deaths they were not divided. Health, wealth, honors, crosses, sicknesses, losses, are cast upon good men and bad men promiscuously. Moses dies in the wilderness—as well as those who murmured. Nabal is rich—as well as Abraham. Ahithophel wise—as well as Solomon. Doeg is honored by Saul—as well as Joseph was by Pharaoh. Usually the worst of men have most of these outward things. Usually the holiest of men have least of earth, though most of heaven.

Cicero judged the Jews' religion to be nothing, because they were so often overcome, and impoverished, and afflicted; and the religion of Rome to be right, because the Romans prospered and became rulers of the world; and yet, though the Romans had God's hand, yet the Jews had his heart, for they were dearly beloved, though severely afflicted.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That there is nothing in the world that so provokes God to be wroth and angry, as men's taking encouragement from God's goodness and mercy—to do wickedly. This you may see by that deluge of wrath which fell upon the old world, and by God's raining hell out of heaven upon Sodom and Gomorrah. This is clear in Jeremiah 44:20-28. The words are worthy of your best meditation. Oh that they were engraven in all your hearts, and constant in all your thoughts! Though they are too large for me to transcribe them, yet they are not too large for me to remember them. To argue from God's mercy to sinful liberty—is the devil's logic—and such logicians do ever walk as upon a mine of gunpowder ready to be blown up! No such soul can ever avert or avoid the wrath of God. This is wickedness at the height—for a man to be very bad, because God is very good. There is not a worse spirit than this in hell. Ah, Lord, does not wrath, yes, the greatest wrath, lie at this man's door? Are not the strongest chains of darkness prepared for such a soul? To sin against mercy is bestial; no, it is worse. To render good for evil is divine, to render good for good is human, to render evil for evil is brutish; but to render evil for good is devilish; and from this evil deliver my soul, O God.

Such souls make God into a mere doll—one that will not do as he says; but they shall find God to be as severe in punishing as he is to others gracious in pardoning. Good turns aggravate unkindnesses, and our guilt is increased by our obligations.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That there is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted. Woe, woe to that soul that God will not spend a rod upon! This is the saddest stroke of all—when God refuses to strike at all! (Hos. 4:17), 'Ephraim is joined to idols; let him alone.' 'Why should you be smitten any more? you will revolt more and more' (Is. 1:5). When the physician gives up the patient, you say, 'Ring out his knell—the man is dead.' So when God gives over a soul to sin without control, you may truly say, 'This soul is lost,' you may ring out his knell, for he is twice dead, and plucked up by the roots.

Freedom from chastisement is the mother of carnal security, the poison of religion, the moth of holiness, and the introducer of wickedness. 'Nothing,' said one, 'seems more unhappy to me, than he to whom no adversity has happened.' Outward mercies often times prove a snare to our souls. 'I will lay a stumbling block' (Ezek. 3:20). Vatablus's note there is, 'I will prosper him in all things, and not by affliction restrain him from sin.' Prosperity has been a stumbling-block, at which millions have stumbled and fallen, and broke the neck of their souls forever! "Religion brought forth riches, and the daughter soon devoured the mother," said Augustine. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows." 1 Timothy 6:8-10

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That the lack of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. They have many mercies, yet they lack more than they enjoy. The mercies which they enjoy are nothing to the mercies they lack. It is true, they have honors and riches, and pleasures and friends, and are mighty in power; their family is established, and their offspring are before their eyes. 'Their houses are safe from fear, neither is the rod of God upon them.' 'They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ.' 'They spend their days in wealth, their eyes stand out with fatness, they have more than heart can wish: and they have no bands in their death—but their strength is firm; they are not in trouble as other men.'

Yet all this is nothing to what they lack. They lack a saving interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory. They lack acceptance and reconciliation with God; they lack righteousness, justification, sanctification, adoption, and redemption. They lack the pardon of sin, and power against sin, and freedom from the dominion of sin. They lack that favor with God, which is better than life, and that joy which is unspeakable and full of glory, and that peace which passes understanding, and that grace, the least spark of which is more worth than heaven and earth. They lack a house that has foundations, whose builder and maker is God. They lack those riches that perish not, the glory that fades not, that kingdom that shakes not.

Wicked men are the most needy men in the world, yes, they lack those two things that should render their mercies sweet, that is, the blessing of God, and contentment with their condition! Without these things, their heaven is but hell on this side hell. (Psalm 49:11, 73:7; Job 21:12) When their hearts are lifted up and grown big upon the thoughts of their abundance, if conscience does but put in a word and say, It is true, here is this and that outward mercy—Oh—but where is a saving interest in Christ? Where is the favor of God? Where are the comforts of the Holy Spirit? Where are the evidences for heaven? This word from conscience makes the man's countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand and left to be as dead and withered. Ah, were but the eyes of wicked men open to see their spiritual needs under their temporal abundance, they would cry out and say, as Absalom did, 'What are all these to me so long as I cannot see the king's face?' (2 Sam. 14:23, 32). What is honor, and riches, and the favor of creatures—so long as I lack the favor of God, the pardon of my sins, a saving interest in Christ, and the hope of glory! O Lord, give me these, or I die! Give me these, or else I shall eternally die!

Neither Christ nor heaven can be hyperbolized. A crown of gold cannot cure the headache; a velvet slipper cannot ease the gout; honor or riches cannot quiet and still the conscience. The heart of man is a three-sided triangle, which the whole round circle of the world cannot fill, as mathematicians say—but all the corners will complain of emptiness, and hunger for something else.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That outward things are not as they seem and are esteemed. They have, indeed, a glorious outside—but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears. What if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate! What if my servants should be unfaithful abroad, and my children should be deceitful at home! Ah, the secret fretting, vexing, and gnawing that does daily, yes hourly, attend those men's souls whose hands are full of worldly goods!

It was a good speech of an emperor: 'You,' said he, 'gaze on my purple robe and golden crown—but did you know what cares are under it, you would not take it up from the ground to have it.' It was a true saying of Augustine on the 26th Psalm: 'Many are miserable by loving hurtful things—but they are more miserable by having them.' It is not what men enjoy—but the principle from whence it comes, that makes men happy. Much of these outward things do usually cause great distraction, great vexation, and great condemnation at last, to the possessors of them. If God gives them in his wrath, and does not sanctify them in his love, they will at last be witnesses against a man, and millstones forever to sink a man in that day when God shall call men to an account, not for the use—but for the abuse of mercy.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider the end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them rest and quiet from those sorrows and sufferings that others sigh under. David shows the end and design of God in this. "When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will make them vanish from this life." Psalm 73:16-20. So in Psalm 92:7, "Although the wicked flourish like weeds, and evildoers blossom with success, there is only eternal destruction ahead of them." God's setting them up, is but in order to his casting them down; his raising them high, is but in order to his bringing them low. Exod. 9:16: 'And in very deed, for this cause have I raised you up, for to show in you my power, and that my name may be declared throughout all the earth.' I have constituted and set you up as a target—that I may let fly at you, and follow you close with plague upon plague, until I have beaten the very breath out of your body, and got myself a name, by setting my feet upon the neck of all your pride, power, pomp, and glory.

Ah, souls, what man in his wits would be lifted up that he might be cast down; would be set higher than others, when it is but in order to his being brought down lower than others? There is not a wicked man in the world that is set up with Lucifer, as high as heaven—but shall with Lucifer be brought down as low as hell. Can you think seriously of this, O soul, and not say, O Lord, I humbly crave that you will let me be little in this world, that I may be great in another world; and low here, that I may be high forever hereafter. Let me be low, and feed low, and live low, so I may live with you forever; let me now be clothed with rags, so you will clothe me at last with your robes; let me now be set upon a ash-heap, so I may at last be advanced to sit with you upon your throne. Lord, make me rather gracious than great, inwardly holy than outwardly happy, and rather turn me into my first nothing, yes, make me worse than nothing, rather than set me up for a time, that you may bring me low forever. "Grant us, Lord, that we may so partake of temporal felicity, that we may not lose eternal happiness." (Bernard).

Valens, the Roman emperor, fell from being an emperor to be a footstool to Sapor, king of Persia. Dionysius, king of Sicily, fell from his kingly glory to be a schoolmaster. The brave Queen Zenobia was brought to Rome in golden chains. Belisarius, a famous general, Henry the Fourth, Bajazet Pythias, great Pompey, and William the Conqueror, these, from being very high were brought very low; they all fell from great glory and majesty to great poverty and misery.

Remedy (7). The seventh remedy against this device of Satan is solemnly to consider, That God does often most plague and punish those whom others think he does most spare and love; that is, God does plague and punish them most with spiritual judgments—which are the greatest, the sorest, and the heaviest—whom he least punishes with temporal punishments. (Psalm 81:12, 78:26-31, 106:15) He gave them their requests—but sent leanness into their soul. It is a heavy plague to have a fat body and a lean soul; a house full of gold, and a heart full of sin. There are no men on earth so internally plagued as those who meet with least external plagues. Oh the blindness of mind, the hardness of heart, the searedness of conscience, that those souls are given up to, who, in the eye of the world, are reputed the most happy men, because they are not outwardly afflicted and plagued as other men.

Ah, souls, it were better that all the temporal plagues that ever befell the children of men since the fall of Adam should at once meet upon your souls, than that you should be given up to the least spiritual plague, to the least measure of spiritual blindness or spiritual hardness of heart. Nothing will better that man, nor move that man, who is given up to spiritual judgments. Let God smile or frown, stroke or strike, cut or kill—he minds it not, he regards it not; let life or death, heaven or hell, be set before him—it stirs him not; he is mad upon his sin, and God is fully set to do justice upon his soul. This man's preservation is but a reservation unto a greater condemnation; this man can set no bounds to himself; he is become a brat of fathomless perdition; he has guilt in his bosom and vengeance at his back wherever he goes. Neither ministry nor misery, neither miracle nor mercy, can mollify his heart! And if this soul be not in hell, on this side hell—who is? It is better to have an ulcerated body—than a seared conscience. It is better to have no heart—than a hard heart. It is better to have no mind—than a blind mind.

Remedy (8). The eighth remedy against this device of Satan is, To dwell more upon that strict account that vain men must make for all that good that they do enjoy. "In that day men shall give an account of good things committed unto them, of good things neglected by them, of evil committed by them, and of evils allowed by them. Then shall a good conscience be more worth than all the world's good." (Bernard) Ah! did men dwell more upon that account that they must before long—give for all the mercies that they have enjoyed, and for all the favors that they have abused, and for all the sins they have committed—it would make their hearts to tremble and their lips to quiver, and rottenness to enter into their bones; it would cause their souls to cry out, and say, 'Oh that our mercies had been fewer and lesser, that our account might have been easier, and our torment and misery, for our abuse of so great mercy, not greater than we are able to bear. Oh cursed be the day wherein the crown of honor was set upon our heads, and the treasures of this world were cast into our laps; oh cursed be the day wherein the sun of prosperity shined so strong upon us, and this flattering world smiled so much upon us, as to occasion us to forget God, to slight Jesus Christ, to neglect our souls, and to put far from us the day of our account!'

Philip the Third of Spain, whose life was free from gross evils, professed, that he 'would rather lose his kingdom than offend God willingly.' Yet being in the agony of death, and considering more thoroughly of his account he was to give to God, fear struck into him, and these words broke from him 'Oh! would to God I had never reigned. Oh that those years that I have spent in my kingdom, I had lived a solitary life in the wilderness! Oh that I had lived a solitary life with God! How much more securely would I now have died! How much more confidently would I have gone to the throne of God! What does all my glory profit me—but that I have so much the more torment in my death?'

God keeps an exact account of every penny that is laid out upon him and his, and that is laid out against him and his; and this in the day of account men shall know and feel, though now they wink and will not understand. The sleeping of vengeance causes the overflowing of sin, and the overflowing of sin causes the awakening of vengeance. Abused mercy will certainly turn into fury. God's forbearance of sin, is not the overlooking of sin. The day is at hand when he will pay wicked men for the abuse of old and new mercies. If he seems to be slow, yet he is sure. He has leaden heels—but iron hands. The farther he stretches his bow, or draws his arrow, the deeper he will wound in the day of vengeance. Men's actions are all in print in heaven, and God will, in the day of account, read them aloud in the ears of all the world, that they may all say Amen to that righteous sentence that he shall pass upon all despisers and abusers of mercy.

Jerome still thought that voice was in his ears. 'Arise you dead, and come to judgment.' As often as I think on that day, how does my whole body quake, and my heart within me tremble.

DEVICE 9. By presenting to the soul the crosses, losses, reproaches, sorrows, and sufferings, which daily attend those who walk in the ways of holiness. Says Satan, Do not you see that there are none in the world that are so vexed, afflicted, and tossed, as those who walk more circumspectly and holily than their neighbors? They are a byword at home, and a reproach abroad; their miseries come in upon them like Job's messengers, one upon the neck of another, and there is no end of their sorrows and troubles. Therefore, says Satan, you were better to walk in ways that are less troublesome, and less afflicted, though they be more sinful; for who but a madman would spend his days in sorrow, vexation, and affliction, when it may be prevented by walking in the ways that I set before him?

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That all the afflictions that attend the people of God, are such as shall turn to their profit and glorious advantage. They shall discover that filthiness and vileness in sin, that yet the soul has never seen.

It was a speech of a German divine in his sickness, 'In this disease I have learned how great God is, and what the evil of sin is; I never knew in my experience, who God was, nor what sin meant—until now.' Afflictions are a crystal glass, wherein the soul has the clearest sight of the ugly face of sin. In this glass the soul comes to see sin to be but a bitter-sweet; yes, in this glass the soul comes to see sin not only to be an evil—but to be the greatest evil in the world, to be an evil far worse than hell itself.

Again, They shall contribute to the mortifying and purging away of their sins (Isa. 1:15, and 27:8, 9). Afflictions are God's furnace, by which he cleanses his people from their dross. Affliction is a fire to purge out our dross, and to make virtue shine. Afflictions are medicines which heal soul diseases, better than all the remedies of physicians. Aloes kill worms; colds and frosts do destroy vermin; so do afflictions the corruptions that are in our hearts. The Jews, under all the prophet's thunderings, retained their idols; but after their Babylonish captivity, it is observed, there have been no idols found among them.

Again, Afflictions are sweet preservatives to keep the saints from sin, which is a greater evil than hell itself. As Job spoke, 'Surely it is fit to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach me; if I have done iniquity, I will do it no more. Once have I spoken foolishly, yes, twice, I will do so no more' (Job 34:31, 32; 40:5). The burnt child dreads the fire. Ah! says the soul under the rod, sin is but a bitter-sweet; and for the future I intend, by the strength of Christ, that I will not buy repentance at so dear a rate.

Salt brine preserves from putrefaction, and salt marshes keep the sheep from the rot: so do afflictions the saints from sin. The ball in the Emblem says, the harder you beat me down in affliction, the higher I shall bound in affection towards heaven and heavenly things.

The Rabbis, to scare their scholars from sin, were accustomed to tell them, 'That sin made God's head ache.' And saints under the rod have found by woeful experience, that sin makes not only their heads—but their hearts ache also.

Augustine, by wandering out of his way, escaped one that lay in wait to harm him. If afflictions did not put us out of our way, we would many times meet with some sin or other, that would harm our precious souls.

Again, They will work the saints to be more fruitful in holiness (Heb. 12:10, 11): 'But he afflicts us for our profit, that we might be partakers of his holiness.' The flowers smell sweetest after a shower; vines bear the better fruit, after pruning; the walnut tree is most fruitful when most beaten. Saints spring and thrive most internally when they are most externally afflicted. Afflictions are called by some 'the mother of virtue.' Manasseh's chain was more profitable to him than his crown. Luther could not understand some Scriptures until he was in affliction. The Christ-cross is no letter, and yet that taught him more than all the letters in the row. God's house of correction is his school of instruction. All the stones that came about Stephen's ears did but knock him closer to Christ, the corner-stone. The waves did but lift Noah's ark nearer to heaven; and the higher the waters grew, the more near the ark was lifted up to heaven.

Afflictions lift up the soul to more rich, clear, and full enjoyments of God (Hosea 2:14): 'Behold, I will allure her into the wilderness, and speak comfortably to her' (or rather, as the Hebrew has it), 'I will earnestly or vehemently speak to her heart.' God makes afflictions to be but inlets to the soul's more sweet and full enjoyment of his blessed self. When was it that Stephen saw the heavens open, and Christ standing at the right hand of God—but when the stones were about his ears, and there was but a short step between him and eternity? And when did God appear in his glory to Jacob—but in the day of his troubles, when the stones were his pillows, and the ground his bed, and the hedges his curtains, and the heavens his canopy? Then he saw the angels of God ascending and descending in their glistering robes.

The plant grows with cutting; being cut, it flourishes; it contends with the axe, it lives by dying, and by cutting it grows. So do saints by their afflictions which befall them; they gain more experience of the power of God supporting them, of the wisdom of God directing them, of the grace of God refreshing and cheering them, and of the goodness of God quieting and quickening of them, to a greater love to holiness, and to a greater delight in holiness, and to a more vehement pursuing after holiness.

It is reported of Tiberius the emperor that, passing by a place where he saw a cross lying in the ground upon a marble stone, and causing the stone to be dug up, he found a great deal of treasure under the cross. So many a precious saint has found much spiritual and heavenly treasure under the crosses they have met withal.

I have read of a fountain, that at noonday is cold, and at midnight it grows warm; so many a precious soul is cold God-wards, and heaven-wards, and holiness-wards, in the day of prosperity; that grow warm God-wards and heaven-wards, and holiness-wards, in the midnight of adversity.

Again, Afflictions serve to keep the hearts of the saints humble and tender (Lam. 3:19, 20): 'Remembering my affliction and my misery, the wormwood and the gall. My soul has them still in remembrance, and is humbled in me,' or bowed down in me, as the original has it. So David, when he was under the rod, could say, 'I was mute, I opened not my mouth; because you did it' (Psalm 39:4).

I have read of Gregory Nazianzen, who, when anything fell out prosperously, would read over the Lamentation of Jeremiah, and that kept his heart tender, humbled, and low. Prosperity does not contribute more to the puffing up the soul, than adversity does to the bowing down of the soul. This the saints by experience find; and therefore they can kiss and embrace the cross, as others do the world's crown. The more the purest spices are beaten and bruised—the sweeter scent and fragrance they send abroad. So do saints when they are afflicted.

Again, They serve to bring the saints nearer to God, and to make them more importunate and earnest in prayer with God. 'Before I was afflicted, I went astray; but now have I kept your word.' 'It is good for me that I have been afflicted, that I might learn your statutes.' 'I will be to Ephraim as a lion, and as a young lion to the house of Judah. I, even I, will tear and go away: I will take away, and none shall rescue him.' 'I will go and return to my place, until they acknowledge their offence, and seek my face: in their affliction they will seek me early.' And so they did. 'Come,' say they, 'and let us return unto the Lord: for he has torn, and he will heal us; he has smitten, and he will bind us up. After two days he will revive us: in the third day he will raise us up, and we shall live in his sight.' (Psalm 119:67, 71. Hosea 5:14, 15; 6:1, 2.)

So when God had hedged up their way with thorns, then they say, 'I will go and return to my first husband; for then was it with me better than now' (Hosea 2:6, 7). Ah the joy, the peace, the comfort, the delight, and contentment that did attend us, when we kept close communion with God, does bespeak our return to God. 'We will return to our first husband; for then was it with us better than now.'

When Tiribazus, a noble Persian, was arrested, he drew out his sword, and defended himself; but when they told him that they came to carry him to the king, he willingly yielded. So, though a saint may at first stand a little out, yet when he remembers that afflictions are to carry him nearer to God, he yields, and kisses the rod. Afflictions are like the prick at the nightingale's bosom—which awakens her, and puts her upon her sweet and delightful singing.

Again, Afflictions serve to revive and recover decayed graces; they inflame that love that is cold, and they quicken that faith that is decaying, and they put life into those hopes that are withering, and spirits into those joys and comforts that are languishing. Most men are like a top, which will not go unless you whip it, and the more you whip it the better it goes. You know how to apply it. Those who are in adversity, says Luther, do better understand Scriptures; but those who are in prosperity read them as a verse in Ovid. Bees are killed with too much honey, but quickened with vinegar. The honey of prosperity kills our graces—but the vinegar of adversity quickens our graces. Musk, says one, when it has lost its fragrance, if it is put into the sink among filth—that recovers it. So do afflictions recover and revive decayed graces. The more saints are beaten with the hammer of afflictions, the more they are made the trumpets of God's praises, and the more are their graces revived and quickened. Adversity abases the loveliness of the world which strives to entice us; it abates the lustiness of the flesh within, which strives to incite us to folly and vanity; and it assists the soul in his quarrel to the two former, which tends much to the reviving and recovering of decayed graces.

Now, suppose afflictions and troubles attend the ways of holiness, yet seeing that they all work for the great profit and singular advantage of the saints, let no soul be so mad as to leave an afflicted way of holiness, to walk in a smooth path of wickedness.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, that all the afflictions which befall the saints, only reach their worse part; they reach not, they hurt not, their noble part, their best part. 'And who shall harm you, if you be followers of that which is good,' says the apostle (1 Peter 3:13). That is, none shall harm you. They may thus and thus afflict you—but they shall never harm you. The Christian soldier shall ever be master of the day. He may suffer death—but never conquest.

It was the speech of an heathen, when as by a tyrant he was commanded to be put into a mortar, and to be beaten to pieces with an iron pestle, he cries out to his persecutors: 'You do but beat the vessel, the case, the husk; you do not beat me.' His body was to him but as a case, a husk; he counted his soul himself, which they could not reach. You are wise, and know how to apply it.

Socrates said of his enemies, 'They may kill me—but they cannot hurt me.' So afflictions may kill us—but they cannot hurt us; they may take away my life—but they cannot take away my God, my Christ, my crown.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the afflictions which attend the saints in the ways of holiness, are but short and momentary. 'Sorrow may abide for a night—but joy comes in the morning' (Psalm 30:5). This short storm will end in an everlasting calm, this short night will end in a glorious day, that shall never have end. It is but a very short time between grace and glory, between our title to the crown and our wearing the crown, between our right to the heavenly inheritance and our possession of the heavenly inheritance. What is our life but a shadow, a bubble, a flower, a runner, a span, a dream? Yes, so small a while does the hand of the Lord rest upon us, that Luther cannot get diminutives enough to extenuate it, for he calls it a very little cross that we bear. The prophet in Isaiah 26:20, says the indignation does not pass—but overpass. The sharpness, shortness, and suddenness of it is set forth by the travail of a woman (John 16:21). And that is a sweet scripture: 'For you have need of patience, that after you have done the will of God, you might receive the promise.' 'For yet a little while, he who shall come will come, and will not tarry' (Heb. 10:36, 37). 'A little, little, little while.'

There are none of God's afflicted ones that have not their intermissions and respites whiles under their short and momentary afflictions. When God's hand is on your back, let your hand be on your mouth, for though the affliction be sharp, it shall be but short.

When Athanasius's friends came to bewail him, because of his misery and banishment, he said, 'It is but a little cloud, and will quickly be gone.' It will be but as a day before God will give his afflicted ones beauty for ashes, the oil of gladness for the spirit of heaviness; before he will turn all your sighing into singing, all your lamentations into consolations, your sackcloth into silks, ashes into ointments, and your fasts into everlasting feasts!

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That the afflictions which befall the saints are such as proceed from God's dearest love. 'As many as I love, I rebuke and chasten' (Rev. 3:19). Saints, says God, think not that I hate you, because I thus chide you. He who escapes discipline may suspect his adoption. God had one Son without corruption—but no son without correction. A gracious soul may look through the darkest cloud, and see God smiling on him. We must look through the anger of his correction to the sweetness of his countenance; even as by the rainbow we see the beautiful image of the sun's light in the midst of a dark and watery cloud.

Augustine asks—If he were beloved, how came he to be sick? So are wicked men apt to say, because they know not that corrections are pledges of our adoption, and badges of our sonship. God had one Son without sin—but none without sorrow.

When Munster lay sick, and his friends asked him how he did and how he felt himself, he pointed to his sores and ulcers, whereof he was full, and said, 'These are God's gems and jewels, with which he decks his best friends, and to me they are more precious than all the gold and silver in the world.' A soul at first conversion is but rough cast; but God by afflictions does square and fit, and fashion it for that glory above, which shows that discipline flows from precious love; therefore the afflictions which attend the people of God should be no bar to holiness, nor no motive to draw the soul to ways of wickedness.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That it is our duty and glory not to measure afflictions by the smart—but by the end. When Israel was dismissed out of Egypt, it was with gold and ear-rings (Exod. 11:3); so the Jews were dismissed out of Babylon with gifts, jewels, and all necessary utensils (Ezra 1:7-11). Look more at the latter end of a Christian—than the beginning of his affliction. Consider the patience of Job, and what end the Lord made with him. Look not upon Lazarus lying at Dives's door—but lying in Abraham's bosom. Look not to the beginning of Joseph, who was so far from his dream that the sun and moon should reverence him, that for two years he was cast where he could see neither sun, moon, nor stars; but behold him at last made ruler over Egypt. Look not upon David as there was but a step between him and death, nor as he was envied by some, and slighted and despised by others; but behold him seated in his royal throne, and dying in his bed of honor, and his son Solomon and all his glistering nobles about him.

Afflictions, they are but as a dark entry into your Father's house; they are but as a dirty lane to a royal palace. Now, tell me, souls, whether it be not very great madness to shun the ways of holiness, and to walk in the ways of wickedness, because of those afflictions which attend the ways of holiness.

Afflictions, they are but our Father's goldsmiths, who are working to add pearls to our crowns. Tiberius saw paradise when he walked upon hot burning coals. Herodotus said of the Assyrians, Let them drink nothing but wormwood all their life long; when they die, they shall swim in honey. You are wise, and know how to apply it.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the design of God in all the afflictions which befall them, is only to try them; it is not to wrong them, nor to ruin them, as ignorant souls are apt to think. 'He knows the way that I take: and when he has tried me, I shall come forth as gold,' says patient Job, 33:10. So in Deut. 8:2, 'And you shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep his commandments or not.' God afflicted them thus, that he might make known to themselves and others what was in their hearts. When fire is put to green wood, there comes out abundance of watery stuff that before appeared not; when the pond is empty, the mud, filth, and toads come to light. The snow covers many a ash-heap, so does prosperity many a rotten heart. It is easy to wade in a warm bath, and every bird can sing in a sunshine day. Hard weather tries what health we have; afflictions try what sap we have, what grace we have. Withered leaves soon fall off in windy weather, rotten boughs quickly break with heavy weights. You are wise, and know how to apply it.

Afflictions are like pinching frosts, which will search us; where we are most unsound, we shall soonest complain, and where most corruptions lie, we shall most shrink. We try metal by knocking; if it sound well, then we like it. So God tries his by knocking, and if under knocks they yield a pleasant sound, God will turn their night into day, and their bitter into sweet, and their cross into a crown; and they shall hear that voice, 'Arise, and shine; for the glory of the Lord is risen upon you, and favors of the Lord are flowing in on you' (Is. 60:1).

Dunghills raked send out a filthy stream; ointments crushed send out a sweet perfume. This is applicable to sinners and saints under the rod.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, That the afflictions, wrath, and misery which attend the ways of wickedness, are far greater and heavier than those which attend the ways of holiness. Oh, the galling, girding, lashing, and gnawing of conscience, which attend souls in a way of wickedness! 'The wicked,' says Isaiah, 'are like the troubled sea, which cannot rest, whose waters cast up mire and dirt.' 'There is no peace to the wicked, says my God.'

There are snares in all their mercies, and curses and crosses attend all their comforts, both at home and abroad. What is a fine suit of clothes with the plague in it? and what is a golden cup when there is poison at the bottom? or what is a silken stocking with a broken leg in it? The curse of God, the wrath of God, the hatred of God, and the fierce indignation of God—always attend sinners walking in a way of wickedness. Turn to Deuteronomy 28, and read from ver. 15 to the end of the chapter; and turn to Leviticus 26, and read from ver. 14 to the end of the chapter, and then you shall see how the curse of God haunts the wicked, as it were a fury, in all his ways. In the city it attends him, in the country hovers over him; coming in, it accompanies him; going forth, it follows him, and in travel it is his comrade. It fills his heart with strife, and mingles the wrath of God with his sweetest morsels. It is a moth in his wardrobe, disease among his cattle, mildew in the field, rot among sheep, and ofttimes makes his children, his greatest vexation and confusion. There is no solid joy, nor lasting peace, nor pure comfort, which attends sinners in their sinful ways. There is a sword of vengeance that every moment hang over their heads by a small thread! And what joy and contentment can attend such souls, if the eye of conscience be but so far open as to see the sword? Ah! the horrors and terrors, the tremblings and shakings, that attend their souls!

Sin brings in sorrow and sickness. The Rabbis say, that when Adam tasted the forbidden fruit, his head ached. Sirens are said to sing curiously while they live—but to roar horribly when they die. So do the wicked.

(Sin oftentimes makes men insensible of the wrath of the Almighty. Sin transforms many a man, as it were, into those bears in Pliny, that could not be stirred with the sharpest prickles; or those fish in Aristotle, that though they have spears thrust into their sides, yet they awake not.)

DEVICE 10. By working them to be frequent in comparing themselves and their ways, with those who are reputed or reported to be worse than themselves.

By this device the devil drew the proud pharisee to bless himself in a cursed condition, 'God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this tax-collector' (Luke 18:11). Why, says Satan—you are now and then a little lustful—but such and such do daily defile and pollute themselves by actual immorality and filthiness; you deceive and take advantage your neighbors in things that are but as toys and trifles—but such and such deceive and take advantage of others in things of greatest concernment, even to their ruin and undoing; you do but sit, and chat, and sip with the drunkard—but such and such sit and drink and are drunk with the drunkard; you are only a little proud in heart and habit, in looks and words.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider this, That there is not a greater nor a clearer argument to prove a man a hypocrite, than to be quick-sighted abroad—and blind at home, than to see 'a mote in another man's eye, and not a beam in his own eye' (Matt. 7:3, 4); than to use spectacles to behold other men's sins rather than looking-glasses to behold his own; rather to be always holding his finger upon other men's sores, and to be amplifying and aggravating other men's sins—and mitigating of his own.

History speaks of a kind of witches that, stirring abroad, would put on their eyes—but returning home they boxed them up again. So do hypocrites.

Remedy (2). The second remedy against this device of Satan is, To spend more time in comparing of your internal and external actions with the Rule, with the Word, by which you must be judged at last—than in comparing of yourselves with those who are worse than yourselves. That man who, comparing his self with others that are worse than himself, may seem, to himself and others, to be an angel. Yet comparing himself with the word of God, may see himself to be like the devil, yes, a very devil. 'Have not I chosen twelve, and one of you is a devil?' (John 6:70). Such men are like him, as if they were spit out of his mouth.

The nearer we draw to God and his Word the more rottenness we shall find in our bones. The more any man looks into the body of the sun, the less he sees when he looks down again. It is said of the basilisk, that if he looks into a mirror he presently dies; so will sin, and a sinner (in a spiritual sense), when the soul looks into the Word, which is God's mirror.

Satan is called 'the god of this world' (2 Cor. 4:4), because, as God at first did but speak the word, and it was done, so, if the devil does but hold up his finger, give the least hint—they will obey his will, though they undo their souls forever. Ah, what monsters would these men appear to be, did they but compare themselves with a righteous rule, and not with the most unrighteous men; they would appear to be as black as hell itself.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That though your sins be not as great as those of others, yet without sound repentance on your side, and pardoning mercy on God's side—you will be as certainly damned as others, though not equally tormented with others. What though hell shall not be so hot to you as to others, yet you must as certainly go to hell as others—unless the glorious grace of God shines forth upon you in the face of Christ. God will suit men's punishments to their sins; the greatest sins shall be attended with the greatest punishments, and lesser sins with lesser punishments. (As in heaven one is more glorious than another, so in hell one shall be more miserable than another—Augustine.)

Alas, what a poor comfort will this be to you when you come to die, to consider that you shall not be equally tormented with others, yet must be forever shut out from the glorious presence of God, Christ, angels, and saints, and from those good things of eternal life, that are so many that they exceed number, so great that they exceed measure, so precious that they exceed estimation! Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven; the worm of grief gnaws as painful as the fire burns. If those souls (Acts 20:37) wept because they should see Paul's face no more, how deplorable is the eternal deprivation of the beautific vision! The gate of blessedness, the gate of hope, the gate of mercy, the gate of glory, the gate of consolation, and the gate of salvation—will be forever shut against them (Matt. 25:10).

But this is not all: you shall not be only shut out of heaven—but shut up in hell forever; not only shut out from the presence of God and angels—but shut up with devils and damned spirits for ever; not only shut out from those sweet, surpassing, unexpressible, and everlasting pleasures that are at God's right hand—but shut up forever under those torments that are ceaseless, remediless and endless. Ah, souls, were it not ten thousand times better for you to break off your sins by repentance, than to go on in your sins until you feel the truth of what now you hear? It was a good saying of Chrysostom, speaking of hell: 'Let us not seek to figure out where it is—but how we shall escape it!'

God is very merciful. Ah, that you would repent and return, that your souls might live forever! Remember this, grievous is the torment of the damned for the bitterness of the punishments—but most grievous for the eternity of the punishments! For to be tormented without end—this is that which goes beyond the bounds of all desperation. Ah, how do the thoughts of this make the damned to roar and cry out for unquietness of heart, and tear their hair, and gnash their teeth, and rage for madness, that they must dwell in 'everlasting burnings' forever!

Surely one good means to escape hell is to take a turn or two in hell by our daily meditations.

DEVICE 11. By polluting and defiling the souls and judgments of men with such dangerous errors, which in their proper tendency tend to carry the souls of men to all looseness and wickedness, as woeful experience does abundantly evidence.

Ah, how many are there filled with these and suchlike Christ-dishonoring and soul-undoing opinions, that is—that the Scriptures are full of fallacies and uncertainties, and no further to be heeded, than they agree with their own carnal thoughts; that it is a poor, low thing, if not idolatry too, to worship God in a Mediator; that the resurrection is already past; that there was never any such man or person as Jesus Christ—but that all is an allegory; that there is no God nor devil, heaven nor hell—but what is within us; that sin and grace are equally good—with a hundred other horrid opinions, which have caused wickedness to break in as a flood among us.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That an erroneous, vain MIND is as odious to God as a wicked LIFE. He who had the leprosy in his head was to be pronounced utterly unclean (Levit. 13:44). Gross errors make the heart foolish, and render the life loose. Error spreads and frets like a gangrene, and renders the soul a leper in the sight of God. The breath of the erroneous is infectious, and, like the dogs of Congo—they bite though they bark not.

It was God's heavy and dreadful plague upon the Gentiles, to be given up to a mind void of judgment, or an injudicious mind, or a mind rejected, disallowed, abhorred of God, or a mind that none have cause to glory in—but rather to be ashamed of (Rom. 1:28). I think that in these days God punishes many men's former wickednesses, by giving them up to soul-ruining errors. Ah, Lord, this mercy I humbly beg, that you would rather take me into your own hand, and do anything with me, than give me up to those sad errors to which thousands have married their souls and are in the way of perishing forever. It were best that we never erred; next to that, that we amended our error. To persist in error is diabolical.

Remedy (2). The second remedy against this device of Satan is, To receive the truth affectionately, and let it dwell in your souls plenteously. When men stand out against the truth, when truth would enter, and men bar the door of their souls against the truth, God in justice gives up such souls to be deluded and deceived by error, to their eternal undoing (2 Thess. 2:10-12): 'Because they received not the love of the truth, that they might be saved, God shall send them strong delusions (or, as the Greek has it, "the efficacy of error,") that they should believe a lie; that they all might be damned who believed not the truth—but had pleasure in unrighteousness.'

Ah, sirs, as you love your souls, do not tempt God, do not provoke God, by your withstanding truth—to give you up to believe a lie, that you may be damned. There are no men on earth so fenced against error as those are that receive the truth in the love of it. Such souls are not 'easily tossed to and fro, and carried about with every wind of doctrine by the sleight of men and cunning craftiness, wherein they lie in wait to deceive' (The Greek, signifies such sleights as cheaters and false gamesters use at dice.) It is not he who receives most of the truth unto his head—but he who receives most of the truth affectionately into his heart—who shall enjoy the happiness of having his judgment sound and clear, when others shall be deluded and deceived by them, who make it their business to infect the judgments and to undo the souls of men. The greatest sinners are sure to be the greatest sufferers.

Ah, souls, as you would not have your judgments polluted and defiled with error, 'Let the word of the Lord,' which is more precious than gold, yes than fine gold, 'dwell plenteously in you' (Col. 3:16). Let it well in you as an ingrafted word incorporated into your souls, so digested by you, as that you turn it into a part of yourselves. It is not the hearing of truth, nor the knowing of truth, nor the commending of truth, nor the talking of truth—but the indwelling of truth in your souls—which will keep your judgments chaste and sound, in the midst of all those glittering errors that betray many souls into his hands, who can easily 'transform himself into an angel of light' (2 Cor. 11:14), that he may draw others to lie in chains of darkness with him forever. Oh, let not the Word be a stranger—but make it your choicest familiar! Then will you be able to stand in the day wherein many shall fall on your right hand, and on your left, by the subtlety of those who shall say, 'Lo, here is Christ, or lo, there is Christ.'

Ah, souls, if truth dwell plenteously in you, you are happy; if not, you are unhappy under all your greatest felicity. Truth at last triumphs.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That error makes the owner to suffer loss. All the pains and labor that men take to defend and maintain their errors, to spread abroad and infect the world with their errors, shall bring no profit, nor no comfort to them in that day, wherein 'every man's work shall be made manifest, and the fire shall try it of what sort it is,' as the apostle shows in that remarkable scripture (1 Cor. 3:11-15). Ah, that all those who rise early and go to bed late, that spend their time, their strength, their spirits, their all—to advance and spread abroad God-dishonoring and soul-undoing opinions, would seriously consider of this, that they shall lose all the pains, cost and charge that they have been, or shall be at, for the propagating of error; and if they are ever saved, it shall be by fire, as the apostle there shows. Ah, sirs, is it nothing to lay out your money for that which is not bread? and your strength for that which will not, which cannot, profit you in the day that you must make up your account, and all your works must be tried by fire? Error as a glass, is bright, but brittle, and cannot endure the hammer, or fire—as gold can, which, though rubbed or melted, remains firm and lustrous.

Ah, that such souls would now at last 'buy the truth, and sell it not' (Prov. 23:23). Remember you can never over-buy it, whatever you give for it; you can never sufficiently sell it, if you should have all the world in exchange for it.

It is said of Caesar, that 'he had greater care of his books than of his royal robes,' for, swimming through the waters to escape his enemies, he carried his books in his hand above the waters—but lost his robes. Ah, what are Caesar's books to God's books? Well, remember this, that one day, yes, one hour spent in the study of truth, or spreading abroad of truth, will yield the soul more comfort and profit than many thousand years spent in the study and spreading abroad of corrupt and vain opinions, which have their rise from hell, and not from heaven, from the god of this world and not from the God who shall at last judge this world, and all the corrupt opinions of men.

Remedy (4). The fourth remedy against this device of Satan is, To hate, reject and abominate all those doctrines and opinions which are contrary to godliness, and which open a door to profaneness, and all such doctrines and opinions which require men to hold forth a strictness above what the Scripture requires; and all such doctrines and opinions which advance and lift up corrupted nature to the doing of supernatural things, which none can do but by that supernatural power that raised Christ from the grave; and such opinions which lift our own righteousness in the room of Christ's righteousness, which place good works in the throne of Christ, and makes them co-partners with Christ. And all those opinions and doctrines which so set up and cry up Christ and his righteousness, as to cry down all duties of holiness and righteousness, and all those doctrines and opinions which make the glorious and blessed privileges of believers in the days of the gospel to be lesser, fewer and weaker, than they were in the time of the law. Ah, did your souls arise with a holy hatred, and a strong indignation against such doctrines and opinions, you would stand when others fall, and you would shine as the sun in his glory, when many who were once as shining stars may go forth as stinking snuffs. Gideon had seventy sons, and but one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8:13, et seq.). One turn may bring a man quite out of the way. One old piece of gold is worth a thousand new counterfeits, and one old truth of God s more than a thousand new errors. True hatred is against all errors! It is sad to frown upon one error and smile upon another.

Remedy (5). The fifth remedy against this device of Satan is, To hold fast the truth. As men take no hold on the arm of flesh—until they let go the arm of God (Jer. 17:5); so men take no hold on error until they have let go their hold of truth; therefore hold fast the truth (2 Tim. 1:13, and Titus 1:9). Truth is your crown, hold fast your crown, and let no man take your crown from you. Has not God made truth sweet to your soul, yes, sweeter than honey, or the honeycomb? and will not you go on to heaven, feeding upon truth, that heavenly honeycomb, as Samson did of his honeycomb.

Ah, souls, have you not found truth sweetening your spirits, and cheering your spirits, and warming your spirits, and raising your spirits, and corroborating your spirits? Have not you found truth a guide to lead you, a staff to uphold you, a cordial to strengthen you, and a medicine to heal you? And will not you hold fast the truth? Has not truth been your best friend in your worst days? Has not truth stood by you when friends have forsaken you? Has not truth done more for you than all the world could do against you, and will you not hold fast the truth? Is not truth your right eye, without which you cannot see for Christ? And your right hand, without which you cannot do for Christ? And your right foot, without which you cannot walk with Christ? And will you not hold truth fast? Oh! hold fast the truth in your judgments and understandings, in your wills and affections, in your profession and conversation.

Truth is more precious than gold or rubies, 'and all the things you can desire are not to be compared to her' (Prov. 3:15). Truth is that heavenly mirror wherein we may see the luster and glory of divine wisdom, power, greatness, love and mercifulness. In this mirror you may see the face of Christ, the favor of Christ, the riches of Christ, and the heart of Christ—beating and working sweetly towards your souls. Oh! let your souls cleave to truth, as Ruth did to Naomi (Ruth 1:15, 16), and say, 'I will not leave truth, nor return from following after truth; but where truth goes I will go, and where truth lodges I will lodge; and nothing but death shall part truth and my soul.'

What John said to the church of Philadelphia I may say to you, 'Hold fast that which you have, that no man take your crown' (Rev. 3:11). The crown is the top of royalties: such a thing is truth: 'Let no man take your crown.' 'Hold fast the faithful word,' as Titus speaks. Hold fast as with tooth and nail, against those who would snatch it from us. It is better to let go of anything, rather than truth! It is better to let go, of your honors and riches, your friends and pleasures, and the world's favors; yes, your nearest and dearest relations, yes, your very lives—than to let go of the truth. Oh, keep the truth, and truth will make you safe and happy forever. Blessed are those who are kept by truth. 'Though I cannot dispute for the truth, yet I can die for the truth,' said a blessed martyr.

Remedy (6). The sixth remedy against this device of Satan is, To keep humble. Humility will keep the soul free from many darts of Satan's casting, and erroneous snares of his spreading. As low trees and shrubs are free from many violent gusts and blasts of wind which shake and tear the taller trees, so humble souls are free from those gusts and blasts of error which shake and tear proud, lofty souls. Satan and the world have least power to fasten errors upon humble souls. The God of light and truth delights to dwell with the humble; and the more light and truth dwells in the soul, the further off darkness and error will stand from the soul. The God of grace pours in grace into humble souls, as men pour drink into empty vessels; and the more grace is poured into the soul, the less error shall be able to overpower the soul, or to infect the soul.

I have read of one who, seeing in a vision so many snares of the devil spread upon the earth, he sat down mourning, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them.

That is a sweet word in Psalm 25:9, 'The humble, he will guide in judgment, and the meek he will teach his way.' And certainly souls guided by God, and taught by God, are not easily drawn aside into ways of error. Oh, take heed of spiritual pride! Pride fills our fancies, and weakens our graces, and makes room in our hearts for error. There are no men on earth so soon entangled, and so easily conquered by error—as proud souls. Oh, it is dangerous to love to be wise above what is written, to be curious and unsober in your desire of knowledge, and to trust to your own capacities and abilities to undertake to pry into all secrets, and to be puffed up with a carnal mind. Souls that are thus a-soaring up above the bounds and limits of humility, usually fall into the very worst of errors, as experience does daily evidence. The proud soul is like him who gazed upon the moon—but fell into the pit. You know how to apply it.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, The great evils that errors have produced. Error is a fruitful mother, and has brought forth such monstrous children as has set towns, cities and nations on fire. Errors in conscience produce many great evils, not only in men's own souls—but also in human affairs. Error is that whorish woman that has cast down many, wounded many, yes, slain many strong men, many great men, and many learned men, and many professing men in former times and in our time, as is too evident to all who are not destitute of the truth, and blinded by Satan. Oh, the graces that error has weakened, and the sweet joys and comforts that error has clouded, if not buried! Oh, the hands that error has weakened, the eyes that error has blinded, the judgments of men that error has perverted, the minds that error has darkened, the hearts that error has hardened, the affections that error has cooled, the consciences that error has seared, and the lives of men that error has polluted! Ah, souls! can you solemnly consider of this, and not tremble more at error, than at hell itself?

DEVICE 12. To choose wicked company, to keep wicked society.

And oh! the horrid impieties and wickedness that Satan has drawn men to sin—by moving them to sit and associate themselves with vain people.

Remedy (1). The first remedy against this device of Satan is, To dwell, until your hearts are affected, upon those commands of God which expressly require us to shun the society of the wicked (Eph. 5:11): 'And have no fellowship with the unfruitful works of darkness—but rather reprove them'; (Prov. 5:14-16): 'Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.' 1 Cor. 5:9-11, 2 Thess. 3:6, Prov. 1:10-15. Turn to these Scriptures, and let your souls dwell upon them, until a holy indignation be raised in your souls against fellowship with vain men. 'God will not take the wicked by the hand,' as Job speaks (34:20; 30:24). Why then should you? God's commands are not like those who are easily reversed—but they are like those of the Medes, they cannot be changed. If these commands be not now observed by you, they will at last be witnesses against you, and millstones to sink you, in that day that Christ shall judge you. The commands of God must outweigh all authority and example of men. (Jerome).

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That their company is very infectious and dangerous, as is clear from the scripture above mentioned. Ah, how many have lost their names, and lost their estates, and strength, and God, and heaven, and souls—by society with wicked men! As you shun a stinking carcass; as the seaman shuns sands and rocks, and shoals; as you shun those who have the plague-sores running upon them, so should you shun the society of wicked men. As weeds endanger the corn, as bad infections endanger the body, or as an infected house the neighborhood—so does wicked company the soul. (Prov. 13:20).

Eusebius reports of John the Evangelist, that he would not allow Cerinthus, the heretic, in the same bath with him, lest some judgment should abide them both. A man who keeps ill company is like him that walks in the sun—tanned insensibly.

Bias, a heathen man, being at sea in a great storm, and perceiving many wicked men in the ship calling upon the gods: 'Oh,' said he, 'refrain prayer, hold your tongues; I would not have your gods take notice that you are here; they sure will drown us all if they could.' Ah, sirs, could a heathen see so much danger in the society of wicked men, and can you see none?

Remedy (3). The third remedy against this device of Satan is, To look always upon wicked men, under those names and notions which the Scripture describes them. The Scripture calls them lions for their fierceness, and bears for their cruelty, and dragons for their hideousness, and dogs for their filthiness, and wolves for their subtleness. The Scripture styles them scorpions, vipers, thorns, briars, thistles, brambles, stubble, dirt, chaff, dust, dross, smoke, scum. (2 Tim. 4:17, Is. 11:7, Ezek. 3:10, Matt. 7:6, Rev. 22:15, Luke 13:32, Is. 10:17, Ezek. 2:6, Judges 9:14, Job 21:18, Psalm 83:13, Psalm 18:42, Ezek. 22:18, 19, Is. 65:5, Ezek. 24:6.)

It is not safe to look upon wicked men under those names and notions which they set out themselves by, or which flatterers set them out by; this may delude the soul—but the looking upon them under those names and notions that the Scripture sets them out by, may preserve the soul from frequenting their company and delighting in their society. Do not tell me what this man calls them, or how such and such count them; but tell me how does the Scripture call them, how does the Scripture count them? As Nabal's name was, so was his nature (1 Sam. 25:25), and, as wicked men's names are, so are their natures. You may know well enough what is within them, by the apt names that the Holy Spirit has given them. Such monsters are wicked men—which should render their company to all who have tasted of the sweetness of divine love, a burden and not a delight.

Remedy (4). The fourth remedy against this device of Satan, is, solemnly to consider, That the society and company of wicked men have been a great grief and burden to those precious souls that were once glorious on earth, and are now triumphing in heaven (Psalm 120:5, 6): 'Woe is me, that I sojourn in Meshech, that I dwell in the tents of Kedar! My soul has long dwelt with him that hates peace.' So Jeremiah: 'Oh, that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men' (Jer. 9:2). So they vexed Lot's righteous soul by their filthy conversation' (2 Pet. 2:7); they made his life a burden, they made death more desirable to him than life, yes, they made his life a lingering death. Guilt or grief is all that godly gracious souls get by conversing with wicked men.

'O Lord, let me not go to hell, where the wicked are: for Lord, you know I never loved their company here'—said a gracious gentlewoman, when she was to die.

SATAN'S DEVICES TO KEEP SOULS FROM HOLY DUTIES, TO HINDER SOULS IN HOLY SERVICES, AND TO KEEP THEM OFF FROM RELIGIOUS PERFORMANCES

The next thing to be shown is, the several devices that Satan has, as to draw souls to sin, so to keep souls from holy duties, to hinder souls in holy services, and to keep them off from religious performances.

'And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him' (Zech. 3:1).

DEVICE 1. By presenting the WORLD in such a dress, and in such a garb to the soul, as to ensnare the soul, and to win upon the affection of the soul.

He represents the world to them in its beauty and finery, which proves a bewitching sight to a world of men. (It is true, this deceived not Christ, because Satan could find no matter in him for his temptation to work upon.) So that he can no sooner cast out his golden bait—but we are ready to play with it, and to nibble at it; he can no sooner throw out his golden ball—but men are apt to run after it, though they lose God and their souls in the pursuit!

Ah! how many professors in these days have for a time followed hard after God, Christ, and ordinances; until the devil has set before them the world in all its beauty and finery, which has so bewitched their souls that they have grown to have low thoughts of holy things, and then to be cold in their affections to holy things, and then to slight them, and at last, with the young man in the Gospel, to turn their backs upon them. Ah! the time, the thoughts, the hearts, the souls, the duties, the services--which the inordinate love of this wicked world eats up and destroys! Where one thousand are destroyed by the world's frowns--ten thousand are destroyed by the world's smiles! The world, siren-like, sings to us, then sinks us! It kisses us, and betrays us, like Judas! It kisses us and smites us under the fifth rib, like Joab. The honors, splendor, and all the glory of this world, are but sweet poisons, which will much endanger us, if they do not eternally destroy us. Ah! the multitude of souls that have glutted on these sweet baits and died forever!

The inhabitants of Nilus are deaf from the noise of the waters; so the world makes such a noise in men's ears, that they cannot hear the things of heaven. The world is like the swallows' dung that put out Tobias's eyes. The champions could not wring an apple out of Milo's hand by a strong hand—but a fair maid, by fair means, got it presently.

Remedy (1). The first remedy against this device of Satan is, to dwell upon the impotency and weakness of all these things here below. They are not able to secure you from the least evil, they are not able to procure you the least desirable good. The crown of gold cannot cure the headache, nor the velvet slipper ease the gout, nor the jewel about the neck take away the pain of the teeth. The frogs of Egypt entered into the rich men's houses of Egypt, as well as the poor. Our daily experience does evidence this, that all the honors and riches that men enjoy, cannot free them from the cholic, the fever, or lesser diseases. No, that which may seem most strange, is that a great deal of wealth cannot keep men from falling into extreme poverty. You shall find seventy kings, with their fingers and toes cut off, glad, like dogs, to lick up crumbs under another king's table; and shortly after, the same king that brought them to this poverty, is reduced to the same poverty and misery (Judg. 1:6). Why then should that be a bar to keep you out of heaven--which cannot give you the least ease on earth?

Nugas the Scythian, despising the rich presents and ornaments which were sent unto him by the emperor of Constantinople, asked whether those things could drive away calamities, diseases, or death.

Remedy (2). The second remedy against this device of Satan is, to dwell upon the vanity of them as well as upon the impotency of all worldly good. This is the sum of Solomon's sermon, 'Vanity of vanities, all is vanity!' This our first parents found, and therefore named their second son Abel, or 'vanity.' Solomon, who had tried all these things, and could best tell the vanity of them—preaches this sermon over again and again. 'Vanity of vanities, all is vanity!' It is sad to think how many thousands there are, who can say with the preacher, 'Vanity of vanities, all is vanity,' no, swear it, and yet follow after these things as if there were no other glory, nor felicity—but what is to be found in these things they call vanity! Such men will sell Christ, heaven, and their souls for a trifle, who call these things vanity—but do not cordially believe them to be vanity—but set their hearts upon them as if they were their crown, the top of their royalty and glory. Oh let your souls dwell upon the vanity of all things here below, until your hearts be so thoroughly convinced and persuaded of the vanity of them, as to trample upon them, and make them a footstool for Christ to get up, and ride in a holy triumph in your hearts!

Oh the imperfection, the ingratitude, the levity the inconstancy, the treachery of those creatures we most servilely bow down to. Ah, did we but weigh man's pain with his payment, his crosses with his mercies, his miseries with his pleasures—we would then see that there is nothing got bargain, and conclude, 'Vanity of vanities, all is vanity!'

Chrysostom once said, That if he were to preach a sermon to the whole world, gathered together in one congregation, and had some high mountain for his pulpit, from whence he might have a prospect of all the world in his view, and were furnished with a voice of brass, a voice as loud as the trumpets of the archangel, that all the world might hear him, he would choose to preach upon no other text than that in the Psalms, O mortal men,"How long will you love what is worthless and pursue a lie?" (Psalm 4:2).

Tell me, you that say all things under the sun are vanity, if you do really believe what you say, why do you spend more thoughts and time on the world, than you do on Christ, heaven and your immortal souls? Why do you then neglect your duty towards God, to get the world? Why do you then so eagerly pursue after the world, and are so cold in your pursuing after God, Christ and holiness? Why then are your hearts so exceedingly raised, when the world comes in, and smiles upon you; and so much dejected, and cast down, when the world frowns upon you, and with Jonah's gourd withers before you?

Remedy (3). The third remedy against this device of Satan is, to dwell much upon the uncertainty, the mutability, and inconstancy of all things under the sun. Man himself is but the dream of a dream—but the generation of imagination—but an empty vanity—but the curious picture of nothing—a poor, feeble, dying shadow. All temporals are as transitory as a ruching current, a shadow, a ship, a bird, an arrow, a runner who passes by. 'Why should you set your eyes upon that which is not?' says Solomon (Prov. 23:5). And says the apostle, 'The fashion of this world passes away' (1 Cor. 7:31). This intimates, that there is nothing of any firmness, or solid consistency, in the creature. Heaven alone, has a foundation—earth has none, 'but is hung upon nothing,' as Job speaks (26:7). The apostle commanded Timothy to 'charge rich men that they be not high-minded, nor put their trust in uncertain riches' (1 Tim. 6:17). Riches were never true to any who trusted to them; they have deceived men, as Job's brook did the poor travelers in the summer season (Job. 6:15). They are like bad servants, who ramble about and will never tarry long with one master.

As a bird hops from tree to tree, so do the honors and riches of this world from man to man. Let Job and Nebuchadnezzar testify this truth, who fell from great wealth to great want. No man can promise himself to be wealthy until the end of the day; one storm at sea, one coal of fire, one false friend, one unadvised word, one false witness—may make you a beggar and a prisoner all at once! All the riches and glory of this world is but as smoke and chaff that vanishes; 'As a dream and vision in the night, that tarries not' (Job 20:8). 'Like a hungry one who dreams he is eating, then wakes and is still hungry; and like a thirsty one who dreams he is drinking, then wakes and is still thirsty, longing for water,' as the prophet Isaiah says (Chap. 29:8). Where is the glory of Solomon? the sumptuous buildings of Nebuchadnezzar? the nine hundred chariots of Sisera? the power of Alexander? the authority of Augustus, who commanded the whole world to be taxed? Those that have been the most glorious, in what men generally account glorious and excellent, have had inglorious ends; as Samson for strength, Absalom for favor, Ahithophel for policy, Haman for favor, Asahel for swiftness, Alexander for great conquest and yet poisoned. The same you may see in the four mighty kingdoms, the Chaldean, Persian, Grecian, and Roman: how soon were they gone and forgotten! The most renowned Frederick lost all, and sued to be made but sexton of the church that himself had built. I have read of a poor fisherman, who, while his nets were a-drying, slept upon the rock, and dreamed that he was made a king, on a sudden starts up, and leaping for joy, fell down from the rock, and in the place of his imaginary felicities loses his little portion of pleasures.

Now rich—now poor; now full—now empty; now in favor—anon out of favor; now honorable—now despised; now health—now sickness; now strength—now weakness. The pomp of this world John compares to the moon, which increases and decreases (Rev. 12:1).

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, that the great things of this world are very hurtful and dangerous to the outward and inward man, through the corruptions that are in the hearts of men. Oh, the rest, the peace, the comfort, the contentment—that the things of this world strip many men of! Oh, the fears, the cares, the envy, the malice, the dangers, the mischiefs, that they subject men to! They oftentimes make men carnally confident. The rich man's riches are a strong tower in his imagination. 'I said in my prosperity I should never be moved' (Psalm 30:6). They often swell the heart with pride, and make men forget God, and neglect God, and despise the rock of their salvation. When Jeshurun 'waxed fat, and was grown thick, and covered with fatness, then he forgot God, and forsook God who made him, and lightly esteemed the rock of his salvation,' as Moses spoke (Deut. 32:15).

Ah, the time, the thoughts, the energy—which the things of the world consume and spend! Oh, how do they hinder the actings of faith upon God! how do they interrupt our sweet communion with God! how do they abate our love to the people of God! and cool our love to the things of God! and work us to act like those who are most unlike God! Oh, the deadness, the barrenness, which usually attend men under great outward mercies! Oh, the riches of the world chokes the word; that men live under the most soul-searching, and soul-enriching means with lean souls! Though they have full purses, though their chests are full of silver, yet their hearts are empty of grace. In Genesis 13:2, it is said, that 'Abram was very rich in cattle, in silver and in gold.' According to the Hebrew, it is 'Abram was very weary;' to show that riches are a heavy burden, and a hindrance many times to heaven, and happiness.

Four good mothers beget four bad daughters: great familiarity begets contempt; truth begets hatred; virtue begets envy; riches begets ignorance (a French proverb).

Polycrates gave a large sum of money to Anacreon, who for two nights afterwards, was so troubled with worry how to keep it, and how to spend it; that he carried the money back to Polycrates, saying that it was not worth the pains which he had already taken for it.

King Henry the Fourth asked the Duke of Alva if he had observed the great eclipse of the sun, which had lately happened. No, said the duke, I have so much to do on earth, that I have no leisure to look up to heaven. Ah, that this were not true of most professors in these days! It is very sad to think, how their hearts and time are so much taken up with earthly things, that they have scarcely any leisure to look up to heaven, or to look after Christ, and the things that belong to their everlasting peace!

Riches, though justly acquired, yet are but like manna; those who gathered less had no lack, and those who gathered more, it was but a trouble and annoyance to them. The world is troublesome, and yet it is loved; what would it be, if it brought true peace? You embrace it, though it be filthy; what would you do if it were beautiful? You cannot keep your hands from the thorns; how earnest would you be then in gathering the flowers? The world may be fitly likened to the serpent Scytale, whereof it is reported, that when she cannot overtake those passing by, she does with her beautiful colors so astonish and amaze them, that they have no power to leave, until she has stung them! Ah, how many thousands are there now on earth, who have found this true by experience, who have spun a lovely rope to strangle themselves, both temporally and eternally, by being bewitched by the beauty and finery of this world!

Sicily is so full of sweet flowers that dogs cannot hunt there. And what do all the sweet contents of this world—but make us lose the scent of heaven!

Remedy (5). The fifth remedy against this device of Satan is, to consider, that all the felicity of this world is MIXED. Our light is mixed with darkness, our joy with sorrow, our pleasures with pain, our honor with dishonor, our riches with wants. If our minds are spiritual, clear and quick, we may see in the felicity of this world—our wine mixed with water, our honey with gall, our sugar with wormwood, and our roses with prickles. Surely all the things of this world are but bitter sweets. Sorrow attends worldly joy, danger attends worldly safety, loss attends worldly labors, tears attend worldly purposes. As to these things, men's hopes are vain, their sorrow certain, and joy feigned. The apostle calls this world 'a sea of glass,' a sea for the trouble of it, and glass for the brittleness and bitterness of it. (Rev. 4:6, 15:2, 21:18). The honors, profits, pleasures and delights of the world are like the gardens of Adonis, where we can gather nothing but trivial flowers, surrounded with many briars.

Remedy (6). The sixth remedy against this device of Satan is, to get better acquaintance and better assurance of more blessed and glorious things. That which raised up their spirits (Heb. 10 and 11) to trample upon all the beauty, finery and glory of the world, was the acquaintance with, 'and assurance of better and more durable things.' You joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.' 'They looked for a house which had foundations, whose builder and maker was God.' 'And they looked for another country, even a heavenly one.' 'They saw him who was invisible, and had an eye to the recompense of reward.' And this made them count all the glory and finery of this world, to be too poor and contemptible for them to set their hearts upon! (Heb. 10:34; 11:10, 16 26).

The main reason why men dote upon the world, and damn their souls to get the world, is, because they are not acquainted with a greater glory! Men ate acorns, until they were acquainted with the use of wheat. Ah, were men more acquainted with what union and communion with God means, what it is to have 'a new name, and a new stone, that none knows but he who has it' (Rev. 2:17); did they but taste more of heaven, and live more in heaven, and had more glorious hopes of going to heaven, ah, how easily would they have the world under their feet!

Let heaven be a man's object, and earth will soon be his abject.

It was an excellent saying of Lewis of Bavaria, emperor of Germany, 'Such goods are worth getting and owning—which will not sink or wash away if a shipwreck happens—but will wade and swim out with us.' It is recorded of Lazarus, that after his resurrection from the dead, he was never seen to laugh, his thoughts and affections were so fixed in heaven, though his body was on earth, and therefore he could not but slight temporal things, his heart being so bent and set upon eternals. There are goods for the throne of grace—as God, Christ, the Spirit, adoption, justification, remission of sin, peace with God, and peace with conscience. And there are goods of the footstool—as honors, riches, the favor of creatures, and other comforts and accommodation of this life. Now he who has acquaintance with, and assurance of the goods of the throne, will easily trample upon the goods of the footstool.

Ah that you would make it your business, your work, to mind more, and make sure more to your own souls—the great things of eternity—that will yield you joy in life and peace in death, and a crown of righteousness in the day of Christ's appearing, and that will lift up your souls above all the beauty and finery of this bewitching world, that will raise your feet above other men's heads! When a man comes to be assured of a crown, a scepter and the royal robes, he then begins to have low and contemptible thoughts of those base things which before he highly prized. So will assurance of more great and glorious things, breed in the soul a holy scorn and contempt of all these poor, base things, which the soul before valued above God, Christ and heaven.

When Basil was tempted with money and preferment, said he, 'Give me money that may last forever, and glory that may eternally flourish; for the fashion of this world passes away, as the waters of a river that runs by a city.

Remedy (7). The seventh remedy against this device of Satan is, seriously to consider, that true happiness and satisfaction is not to be had in the enjoyment of worldly good. True happiness is too big and too glorious a thing to be found in anything below that glorious God—who is a Christian's summum bonum—his chief good. True happiness lies only in our enjoyment of a suitable good, a pure good, a total good and an eternal good! God alone is such a good—and such a good can only satisfy the soul of man. Philosophers could say, that he was never a truly happy man—who might afterwards become miserable.

The blessed angels, those glittering courtiers, have all felicities and blessedness, and yet have they neither gold, nor silver, nor jewels, nor none of the beauty and finery of this world. Certainly if happiness was to be found in these earthly things, the Lord Jesus, who is the right and royal heir of all things, would have exchanged his cradle for a crown; his birth chamber, a stable, for a royal palace; his poverty for plenty; his despised followers for shining courtiers; and his poor provisions for the choicest delicacies. Certainly happiness lies not in those things which a man may enjoy—and yet be miserable forever. Now a man may be great and graceless with Pharaoh; honorable and damnable with king Saul; rich and miserable with Dives; therefore happiness lies not in these things.

Certainly happiness lies not in those things which cannot comfort a man upon a dying bed. Is it honors, riches or friends—which can comfort you when you come to die? Or is it not rather faith in the blood of Christ, the witness of the Spirit of Christ, the sense and feeling of the love and favor of Christ, and the hopes of eternally reigning with Christ? Can happiness lie in those things which cannot give us health, or strength, or ease, or a good night's rest, or an hour's sleep, or a good stomach? Why, all the honors, riches and delights of this world cannot give these poor things to us, therefore certainly happiness lies not in the enjoyment of them. Gregory the Great used to say, He is poor whose soul is void of grace—not whose coffers are empty of money. The reasonable soul may be busied about other things—but it cannot be filled with them. And surely happiness is not to be found in those things that cannot satisfy the souls of men.

Now none of these things can satisfy the soul of man. 'He who loves silver shall not be satisfied with silver, nor he who loves abundance with increase; this is also vanity,' said the wise man (Eccles. 5:10). The barren womb, the horseleech's daughter, the grave and hell, will as soon be satisfied—as the soul of man will by the enjoyment of any worldly good. Some one thing or another will be forever lacking to that soul, who has nothing but outward good to live upon. You may as soon fill a bag with wisdom, a chest with virtue—as the heart of man with anything here below. A man may have enough of the world to sink him—but he can never have enough to satisfy him!

Remedy (8). The eighth remedy against this device of Satan is, solemnly to consider the dignity of the soul. Oh, the soul of man is more worth than a thousand worlds! It is the greatest abasing of it that can be—to let it dote upon a little shining earth, upon a little painted beauty and fading glory—when it is capable of union with Christ, of communion with God, and of enjoying the eternal vision of God.

Seneca could say, 'I am too great, and born to greater things, than that I should be a slave to my body.' Oh! do you say my soul is too great, and born to greater things, than that I should confine it to a heap of perishing earth.

Plutarch tells of Themistocles, that he accounted it not to stand with his state to stoop down to take up the spoils the enemies had scattered in flight; but says to one of his followers, 'You may have these things—for you are not Themistocles'. Oh what a sad thing it is that a heathen should set his feet upon those very things upon which most professors set their hearts, and for the gain of which, with Balaam, many run the hazard of losing their immortal souls forever!

I have been the longer upon the remedies that may help us against this dangerous device of Satan, because he does usually more hurt to the souls of men by this device than he does by all other devices. For a close, I wish, as once Chrysostom did, that that sentence (Eccles. 2:11), 'Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do, and behold all was vanity and vexation of spirit, and there was no profit under the sun,' were engraved on the door-posts into which you enter, on the tables where you sit, on the dishes out of which you eat, on the cups out of which you drink, on the bed-steads where you lie, on the walls of the house where you dwell, on the garments which you wear, on the heads of the horses on which you ride, and on the foreheads of all whom you meet—that your souls may not, by the beauty and finery of the world, be kept off from those holy and heavenly services that may render you blessed while you live, and happy when you die; that you may breathe out your last into his bosom who lives forever, and who will make them happy forever—who prefer Christ's spirituals and eternals above all temporal transitory things.

DEVICE 2. The second device that Satan has to draw the soul from holy duties, and to keep them off from religious services, is, By presenting to them the danger, the losses, and the sufferings which attend the performance of such and such religious services.

By this device Satan kept those who believed on Christ from confessing of Christ: in John 12:42, 'Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.' I would walk in all the ways of God, I would give up myself to the strictest way of holiness—but I am afraid dangers will attend me on the one hand, and losses, and such and such sufferings on the other hand, says many a man. Oh, how should we help ourselves against this temptation and device of Satan!

Remedy (1). The first remedy against this device of Satan is to consider, That all the troubles and afflictions that you meet with in a way of righteousness shall never hurt you, they shall never harm you. 'And who is he who shall harm you, if you be followers of that which is good?' says the apostle, that is, none shall harm you (1 Pet. 3:13). Nobody is properly hurt but by himself, and by his own fault.

Natural conscience cannot but do homage to the image of God stamped upon the natures, words, works, and life of the godly; as we may see in the carriage of Nebuchadnezzar and Darius towards Daniel. All afflictions and troubles which attend men in a way of righteousness can never rob them of their treasure, of their jewels. They may rob them of some light slight things, as the flowers or ribbons that be in their hats. Gordius, that blessed martyr, accounted it a loss to him not to suffer many kinds of tortures. He says tortures are but tradings with God for glory. The greater the combat is, the greater is the following reward.

The treasures of a saint are the presence of God, the favor of God, union and communion with God, the pardon of sin, the joy of the Spirit, and the peace of conscience. These are jewels which none can give but Christ, nor none can take away but Christ. Now why should a gracious soul keep off from a way of holiness because of afflictions, when no afflictions can strip a man of his heavenly jewels, which are his ornaments and his safety here—and will be his happiness and glory hereafter? Why should that man be afraid, or troubled for storms at sea, whose treasures are sure in a friend's hand upon land? Why, a believer's treasure is always safe in the hands of Christ; his life is safe, his soul is safe, his grace is safe, his comfort is safe, and his crown is safe in the hand of Christ. 'I know him in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him until that day,' says the apostle (2 Tim. 1:12). The child's most precious things are most secure in his father's hands; so are our souls, our graces, and our comforts in the hand of Christ. That was a notable speech of Luther—Let him who died for my soul see to the salvation of it.

Remedy (2). The second remedy against this device of Satan is to consider, That other precious saints who were shining lights on earth, and are now triumphing in heaven, have held on in religious services, notwithstanding all the troubles and dangers that have surrounded them. Nehemiah and Ezra were surrounded with dangers on the left hand and on the right, and yet, in the face of all, they held on building the temple and the wall of Jerusalem. So Daniel, and those precious worthies (Ps 44:19, 20), under the lack of outward encouragements, and in the face of a world of very great discouragements, their souls cleaved to God and his ways. 'Though they were sore broken in the place of dragons, and covered with the shadow of death, yes, though they were all the day long counted as sheep for the slaughter, yet their hearts were not turned back, neither did their steps decline from his ways.' Though bonds and imprisonments did attend Paul and the rest of the apostles in every place, yet they held on in the work and service of the Lord; and why, then, should you degenerate from their worthy examples, which is your duty and your glory to follow? (2 Cor. 6:5, Heb. 11:36).

William Fowler, the martyr said: "Heaven will as soon fail as I will forsake my profession or budge in the least degree from it." So Sanctus, being under great torments, cries out, "I am a Christian!" No torments could work him to decline the service of God. I might produce a cloud of witnesses; but if these do not assist you to be noble and brave, I am afraid more will not.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That all the troubles and dangers which attend the performance of all holy duties and heavenly services are but temporal and momentary—but the neglect of them may lay you open to all temporal, spiritual, and eternal dangers. 'How shall we escape, if we neglect so great salvation?' (Heb. 2:3). He says not, if we reject or renounce so great salvation. No! but if we neglect, or shift off so great salvation, how shall we escape? That is, we cannot by any way, or means, or device in the world, escape. Divine justice will be above us, in spite of our very souls. The doing of such and such heavenly services may lay you open to the frowns of men—but the neglect of them will lay you open to the frowns of God; the doing of them may render you contemptible in the eyes of men—but the neglect of them may render you contemptible in the eyes of God; the doing of them may be the loss of your estate—but the neglect of them may be the loss of God, Christ, heaven, and your soul forever; the doing of them may shut you out from some outward temporal contents, the neglect of them may shut you out from that excellent matchless glory 'which eye has not seen, nor ear heard, neither has it entered into the heart of men' (Is. 64:4). Remember this, there is no man who breathes, but shall suffer more by neglecting those holy and heavenly services that God commands, commends, and rewards, than he can possibly suffer by doing of them. Francis Xavier counseled John the Third, king of Portugal, to meditate every day a quarter of an hour upon that text, 'What shall it profit a man to gain the whole world and lose his soul!'

Remedy (4). The fourth remedy against this device of Satan is, to consider, That God knows how to deliver from troubles by troubles, from afflictions by afflictions, from dangers by dangers. God, by lesser troubles and afflictions, does oftentimes deliver his people from greater, so that they shall say, We would have perished—if we had not perished; we would have been undone—if we had not been undone; we would have been in danger—if we had not been in danger. God will so order the afflictions that befall you in the way of righteousness, that your souls shall say—We would not for all the world, foregone with such and such troubles and afflictions; for surely, had not these befallen us, it would have been worse and worse with us. Oh the carnal security, pride, formality, dead-heartedness, lukewarmness, censoriousness, and earthliness, which God has cured us of, by the trouble and dangers that we have met with in the ways and services of the Lord!

I remember a story of a godly man, that, as he was going to take a ship for France, he broke his leg; and it pleased Providence so to order it, that the ship that he would have gone in, was sunk at sea, and not a man saved; so by breaking a bone, his life was saved. So the Lord many times breaks our bones—but it is in order to the saving of our lives and our souls forever. He gives us a portion that makes us heart-sick—but it is in order to the making us perfectly well, and to the purging of us from those ill humors that have made our heads ache, and God's heart ache, and our souls sick, and heavy to the death. Oh therefore let no danger or misery hinder you from your duty. 'Had saw not these things perished, I would not have been safe', said a philosopher when he saw what great possessions he had lost.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That you shall gain more in the service of God, and by walking in righteous and holy ways, though troubles and afflictions should attend you—than you can possibly suffer, or lose, by your being found in the service of God. 'Godliness is great gain' (1 Tim. 6:6). Oh, the joy, the peace, the comfort, the rest—which saints meet with in the ways and service of God! They find that religious services are not empty things—but things in which God is pleased to discover his beauty and glory to their souls. 'My soul thirsts for God,' says David, 'that I might see your beauty and your glory, as I have seen you in your sanctuary' (Psalm 63:2). Oh, the sweet looks, the sweet words, the sweet hints, the sweet joggings, the sweet influences, the sweet love-letters, which gracious souls have from heaven, when they wait upon God in holy and heavenly services, the least of which will darken and outweigh all the finery and glory of this world, and richly recompense the soul for all the troubles, afflictions, and dangers that have attended it in the service of God. Tertullian, in his book to the martyrs, had an apt saying. 'That is right and good merchandise, when something is parted with to gain more.' He applies it to their sufferings, wherein, though the flesh lost something, yet their soul got much more.

Oh, the saints can say under all their troubles and afflictions, that they have food to eat, and drink to drink, that the world knows not of; that they have such incomes, such refreshments, such warmings, that they would not exchange for all the honors, riches, and dainties of this world. Ah, let but a Christian compare his external losses with his spiritual, internal, and eternal gain—and he shall find, that for every penny that he loses in the service of God, he gains a pound; and for every pound that he loses, he gains a hundred; for every hundred lost, he gains a thousand. We lose pins in his service, and find pearls! We lose the favor of the creature, and peace with the creature, and perhaps the comforts and contentments of the creature—and we gain the favor of God, peace of conscience, and the comforts and contentments of a better life. Ah, did the men of this world know the sweet that saints enjoy in afflictions, they would rather choose Manasseh's iron chain—than his golden crown! They would rather be Paul a prisoner, than Paul enrapt up in the third heaven. For 'light afflictions,' they shall have 'a weight of glory!' For a few afflictions, they shall have these joys, pleasures, and contentments, that are as numerous as the stars of heaven, or as the sands of the sea! For momentary afflictions, they shall have an eternal crown of glory. 'It is but winking, and you shall be in heaven presently,' said the martyr. Oh, therefore, let not afflictions or troubles cause you to shun the ways of God, or to leave that service that should be dearer to you than a world, yes, than your very life.

When the noble General Zedislaus had lost his hand in the war, the king sent him a golden hand for it. What we lose in Christ's service he will make up, by giving us some golden mercies. Though the cross be bitter, yet it is but short; a little storm, as one said of Julian's persecution, and an eternal calm follows!

DEVICE 3 By presenting to the soul the difficulty of performing them.

Says Satan, it is so hard and difficult a thing to pray as you should, and to wait on God as you should, and to walk with God as you should, and to be lively, warm, and active in the communion of saints as you should, that you were better ten thousand times to neglect them, than to meddle with them. Doubtless by this device Satan has and does keep off thousands from waiting on God and from giving to him that service that is due to his name.

Remedy (1). The first remedy against this device of Satan is, To dwell more upon the necessity of the service and duty, than on the difficulty that attends the duty. You should reason thus with your souls: O our souls, though such and such services be hard and difficult, yet are they exceeding necessary for the honor of God, and the keeping up his name in the world, and the keeping under of sin, and the strengthening of weak graces, and so the reviving of languishing comforts, and for the keeping clear and bright your blessed evidences, and for the scattering of your fears, and for the raising of your hopes, and for the gladdening the hearts of the righteous, and stopping the mouths of the ungodly, who are ready to take all advantages to blaspheme the name of God, and throw dirt and contempt upon his people and ways. Oh, never leave thinking on the necessity of this and that duty, until your souls be lifted up far above all the difficulties which attend religious duties.

The necessity of doing your duty appears by this, that you are his servants by a threefold right; you are his servants by right of creation, and by right of sustenation, and by right of redemption.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the Lord Jesus will make his services easy to you, by the sweet discovery of himself to your souls, while you are in his service. 'You meet him who rejoices and works righteousness,' as the prophet Isaiah says (Is. 64:5). The word in the Hebrew is diversely taken; but most take the word here to signify 'to meet a soul with those affections of love and tenderness as the father of the prodigal met the prodigal with.' God is Pater miserationum, he is all affections; he is swift to show mercy, as he is slow to anger. If meeting with God, who is goodness itself, beauty itself, strength itself, glory itself—will not sweeten his service to your soul, nothing in heaven or earth will.

Jacob's meeting with Rachel, and enjoying of Rachel, made his hard service to be easy and delightful to him; and will not the soul's enjoying of God, and meeting with God, render his service to be much more easy and delightful? Doubtless it will. The Lord will give that sweet assistance by his Spirit and grace, as shall make his service joyous and not grievous, a delight and not a burden, a heaven and not a hell, to believing souls.

The confidence of this divine assistance raised up Nehemiah's spirit far above all those difficulties and discouragements that did attend him in the work and service of the Lord, as you may see in Nehemiah 2:19, 20: 'But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, 'What is this thing that you do? will you rebel against the king? Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but you have no right, nor portion, nor memorial, in Jerusalem.' Ah, souls, while you are in the very service of the Lord, you shall find by experience, that the God of heaven will prosper you, and support you, and encourage and strengthen you, and carry you through the hardest service, with the greatest sweetness and cheerfulness which can be. Remember this, that God will suit your strength to your work, and in the hardest service you shall have the choicest assistance.

Luther speaks excellently to Melancthon, who was apt to be discouraged with doubts and difficulties, and fear from foes, and to cease the service they had undertaken. 'If the work is not good, why did we ever own it? If it is good, why should we ever give it up?' Why, should we, who have Christ the conqueror on our side—fear the conquered world?

Remedy (3). The third remedy against this device of Satan is, To dwell upon the hard and difficult things that the Lord Jesus has passed through for your temporal, spiritual, and eternal good. Ah, what a sea of blood, of wrath, of sin, of sorrow and misery, did the Lord Jesus wade through for your internal and eternal good! Christ did not plead, 'This cross is too heavy for me to bear; this wrath is too great for me to lie under; this cup of suffering, which has in it all the ingredients of divine wrath, is too bitter for me to sip of—how much more to drink the very dregs of it? No! Christ pleads not the difficulty of the service—but resolutely and bravely wades through all, as the prophet Isaiah shows: 'I gave My back to those who beat Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spitting.' (Chap. 50:6).

Christ bears his Father's wrath, the burden of your sins, the malice of Satan, and the rage of the world—and sweetly and triumphantly passes through all. Ah, souls! if this consideration will not raise up your spirits above all the discouragements that you meet with, to own Christ and his service, and to stick and cleave to Christ and his service, I am afraid nothing will. A soul not stirred by this, not raised and lifted up by this, to be resolute and brave in the service of God, notwithstanding all dangers and difficulties—is a soul left by God to much blindness and hardness.

'It is not fit, since the Head was crowned with thorns, that he members should be crowned with rosebuds' says Zanchius.

Godfrey Bouillon, Crusader King of Jerusalem (1099), refused to be crowned with a crown of gold, saying, 'it was not fitting for a Christian to wear a crown of gold, where Christ for our salvation had once worn a crown of thorns!'

Remedy (4). The fourth remedy against this device of Satan is to consider, That religious duties, holy and heavenly exercises, are only difficult to the worse, to the ignoble, part of a saint. They are not to the noble and better part of a saint—the soul, and the renewed affections of a saint. Holy exercises are a heavenly pleasure and recreation, as the apostle speaks: 'I delight in the law of God, after the inward man' (Rom. 7:22). To the noble part of a saint, Christ's 'yoke is easy, and his burden is light (Matt. 11:30). The Greek signifies that Christ's yoke is a kind, a gracious, a pleasant, a good, and a gainful yoke—as opposed to that which is painful and tedious.

All the commands and ways of Christ (even those who tend to the pulling out of right eyes and cutting off of right hands) are joyous, and not grievous, to the noble part of a saint. All the ways and services of Christ are pleasantness, in the abstract, to the better part of a saint. A saint, so far as he is renewed, is always best when he sees most of God, when he tastes most of God, when he is highest in his enjoyments of God, and most warm and lively in the service of God. Oh, says the noble part of a saint, that it might be always thus! Oh that my strength were the strength of stones, and my flesh as brass, that my worse part might be more serviceable to my noble part, that I might act by an untired power in that service, which is a pleasure, a paradise, to me. As every flower has its sweet savor, so every good duty carries sweet and comfort in the performance of it.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That great reward and glorious recompense that attends those who cleave to the service of the Lord in the face of all difficulties and discouragements. Though the work is hard—yet the wages are great. Heaven will make amends for all! Yes, one hour's being in heaven will abundantly recompense you for cleaving to the Lord and his ways in the face of all difficulties. This carried the apostle through the greatest difficulties. He had an eye 'to the recompense of reward.' He looked for 'a house that had foundations, whose builder and maker was God,' and for 'a heavenly country.' Yes, this bore up the spirit of Christ in the face of all difficulties and discouragements: 'Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God' (Heb. 12:2).

Basil speaks of some martyrs who were cast out all night naked in the frigid weather, and were to be burned the next day, how they comforted themselves in this manner: The winter is sharp—but paradise is sweet; here we shiver for cold—but the bosom of Abraham will make amends for all.

Christians who would hold on in the service of the Lord, must look more upon the future crown than upon the present cross; more upon their future glory than their present misery; more upon their encouragements than upon their discouragements. God's very service is wages; his ways are strewed with roses, and paved 'with joy which is unspeakable and full of glory,' and with 'peace which passes understanding.' Some degree of comfort follows every good action, as heat accompanies fire, as beams and warmth issue from the sun: 'Moreover, by them is your servant warned, and in keeping of them there is great reward,' Psalm 19:2. Not only for keeping—but in keeping of them, there is great reward. This is a reward before the reward, a sure reward of well doing; in doing thereof, not only for doing thereof, there is great reward (Psalm 19:11).

The joy, the rest, the refreshing, the comforts, the contents, the smiles—which saints now enjoy in the ways of God, are so precious and glorious in their eyes, that they would not exchange them for ten thousand worlds! Ah! if the gratuities be thus sweet and glorious before pay-day comes, what will be that glory that Christ will crown his saints with, for cleaving to his service in the face of all difficulties; when he shall say to his Father, 'Lo, here am I, and the children whom you have given me' (Is. 8:18). If there be so much to be had in a wilderness, what then shall be had in paradise?

DEVICE 4. By working them to make false inferences from those blessed and glorious things that Christ has done.

As that Jesus Christ has done all for us, therefore there is nothing for us to do but to joy and rejoice. He has perfectly justified us, and fulfilled the law, and satisfied divine justice, and pacified his Father's wrath, and has gone to heaven to prepare a place for us, and in the mean time to intercede for us; and therefore away with praying, and mourning, and hearing. Ah! what a world of professors has Satan drawn in these days from religious services, by working them to make such sad, wild, and strange inferences from the sweet and excellent things that the Lord Jesus has done for his beloved ones.

Remedy (1). The first remedy against this device of Satan is, To dwell as much on those scriptures that show you the duties and services that Christ requires of you, as upon those scriptures that declare to you the precious and glorious things that Christ has done for you.

Tertullian has this expression of the Scriptures: 'I adore the fullness of the Scripture.' Gregory calls the Scripture 'the heart and soul of God'—who would not then dwell in it?

It is a sad and dangerous thing to have two eyes to behold our dignity and privileges, and not one to see our duties and services. I should look with one eye upon the choice and excellent things that Christ has done for me, to raise up my heart to love Christ with the purest love, and to rejoice in Christ with the strongest joy, and to lift up Christ above all, who has made himself to be my all. And I should look with the other eye upon those services and duties that the Scriptures require of those for whom Christ has done such blessed things, as upon that of the apostle: "Do you not know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price; therefore glorify God in your body" (1 Cor. 6:19, 20). 'Therefore, my beloved brethren, be you steadfast, unmoveable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord' (1 Cor. 15:58). 'And let us not be weary in well-doing, for in due season we shall reap if we faint not' (Gal 6:9). And that of the apostle 'Rejoice always' (1 Thess. 5:16), and 'Pray without ceasing' (1 Thess. 5:17). And that in the Philippians: 'Work out your own salvation with fear and trembling' (2:12); and that, 'This do until I come' (1 Tim. 4:13); and that, 'Let us consider one another, to provoke one another to love, and to good works, not forsaking the assembling of ourselves together, as the manner of some is—but exhorting one another, and so much the more as you see the day approaching' (Heb. 10:24, 25).

Now, a soul that would not be drawn away by this device of Satan, he must not look with a squint eye upon these blessed scriptures, and abundance more of like import—but he must dwell upon them; he must make these scriptures to be his chief and his choicest companions, and this will be a happy means to keep him close to Christ and his service in these times, wherein many turn their backs upon Christ, under pretense of being interested in the great glorious things that have been accomplished by Christ. The Jews were much in turning over the leaves of the Scripture—but they did not weigh the matter of them (John 5:39): 'You search the Scriptures.'

Remedy (2). The second remedy against this device of Satan is, to consider, That the great and glorious things that Jesus Christ has done, and is doing for us, should be so far from taking us off from religious services and pious performances, that they should be the greatest motives and encouragements to the performance of them that may be, as the Scriptures do abundantly evidence. I will only instance in some, as that, 'That we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life' (1 Peter 2:9, Luke 1:74, 75). Christ has freed you from all your enemies, from the curse of the law, the predominant damnatory power of sin, the wrath of God, the sting of death, and the torments of hell. But what is the end and design of Christ in doing these great and marvelous things for his people? It is not that we should throw off duties of righteousness and holiness—but that their hearts may be the more free and sweet in all holy duties and heavenly services. This I am sure of, that all man's happiness here is his holiness, and his holiness shall hereafter be his happiness. Christ has therefore broke the devil's yoke from off our necks, that his Father might have better service from our hearts.

So the apostle says, 'I will be their God, and they shall be my people.' 'And I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.' Mark what follows: 'Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.' (2 Cor. 6:17-7:1). And again: 'The grace of God that brings salvation has appeared to all men, teaching us that, denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify us unto himself a peculiar people, zealous of good works' (Titus 2:12-14). Ah, souls! I know no such arguments to work you to a lively and constant performance of all heavenly services, like those who are drawn from the consideration of the great and glorious things that Christ has done for you; and if such arguments will not take you and win upon you, I do think the throwing of hell fire in your faces will never do it!

Talk not of a godly life—but let your life speak. Your actions in passing pass not away; for every good work is a grain of seed for eternal life.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That those precious souls which Jesus Christ has done and suffered as much for as he has for you—have been exceedingly active and lively in all religious services and heavenly performances. He did as much and suffered as much for David as for you, and yet who more in praying and praising God than David? 'Seven times a day will I praise the Lord' (Psalm 119:164). Who more in the studying and meditating on the word than David? 'Your law is my meditation all the day' (Psalm 119:97). The same truth you may run and read in Jacob, Moses, Job, Daniel, and in the rest of the holy prophets and apostles, whom Christ has done as much for as for you. Ah, how have all those worthies abounded in works of righteousness and holiness, to the praise of free grace!

Certainly Satan has got the upper hand of those souls which argue thus—Christ has done such and such glorious things for us, therefore we need not make any care and conscience of doing such and such religious services as men say the Word calls for. If this logic be not from hell, what is? Ah, were the holy prophets and apostles alive to hear such logic come out of the mouths of such as profess themselves to be interested in the great and glorious things that Jesus Christ has done for his chosen ones, how would they blush to look upon such souls! and how would their hearts grieve and break within them to hear the language and to observe the actings of such souls!

The saints' motto in all ages has been 'Laboremus'—let us be doing.

'God loves the runner, not the questioner or disputer', says Luther.

He who talks of heaven—but does not the will of God, is like him who gazed upon the moon—but fell into the pit.

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider this, That those who do not walk in the ways of righteousness and holiness, who not wait upon God in the several duties and services that are commanded by him; cannot have that evidence to their own souls of their righteousness before God, of their fellowship and communion with God, of their blessedness here, and their happiness hereafter, as those souls have, who love and delight in the ways of the Lord, that are always best when they are most in the works and service of the Lord. Certainly it is one thing to judge by our graces, another thing to rest or put our trust in them. There is a great deal of difference between declaring and deserving. As David's daughters were known by their garments of diverse colors, so are God's children by their piety and sanctity. A Christian's emblem should be a house walking towards heaven. High words surely make a man neither holy nor just; but a virtuous life, a circumspect walking, makes him dear to God. A tree that is not fruitful is fit only for the fire. Christianity is not a talking—but a walking with God, who will not be put off with words. If he sees no fruit, he will take up his axe, and then the soul is cut off forever.

'Little children,' says the apostle, 'let no man deceive you: he who does righteousness is righteous, even as he is righteous' (1 John 3:7). 'In this,' says the same apostle, 'the children of God are manifest, and the children of the devil; whoever does not righteousness is not of God, neither he who loves not his brother' (ver. 10). 'If you know that he is righteous,' says the same apostle, 'you know that everyone who practices righteousness, is born of him.' "This is how we are sure that we have come to know Him: by keeping His commands. The one who says, 'I have come to know Him,' without keeping His commands, is a liar, and the truth is not in him. But whoever keeps His word, truly in him the love of God is perfected. This is how we know we are in Him: the one who says he remains in Him should walk just as He walked." 'If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son cleanses us from all sin,' says the same apostle (1 John 2:3-6, and 1:6, 7).

So (James 2:14, 20): 'What does it profit, my brethren, though a man say he has faith, and have no works; can faith save him?' that is, it cannot. 'For as the body without the spirit is dead, so faith without works is dead also.' To look after holy and heavenly works, is the best way to preserve the soul from being deceived and deluded by Satan's delusions, and by sudden flashes of joy and comfort; holy works being a more conscious and constant pledge of the precious Spirit, begetting and maintaining in the soul more solid, pure, clear, strong, and lasting joy. Ah souls! As you would have in yourselves a constant and a blessed evidence of your fellowship with the Father and the Son, and of the truth of grace, and of your future happiness, look that you cleave close to holy services; and that you turn not your backs upon religious duties.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That there are other choice and glorious ends for the saint's performance of religious duties, than for the justifying of their persons before God, or for their satisfying of the law or justice of God, or for the purchasing of the pardon of sin; that is, to testify their justification. 'A good tree cannot but bring forth good fruits' (Matt. 7:17), to testify their love to God, and their sincere obedience to the commands of God; to testify their deliverance from spiritual bondage, to evidence the indwelling of the Spirit, to stop the mouths of the worst of men, and to gladden those righteous souls, whom God would not have saddened. These, and abundance of other choice ends there are, why those who have a saving interest in the glorious doings of Christ, should, notwithstanding that, keep close to the holy duties and religious services that are commanded by Christ. And if these considerations will not prevail with you, to wait upon God in holy and heavenly duties, I am afraid if one should rise from the dead, his arguments would not win upon you—but you would hold on in your sins, and neglect his service, though you lost your souls forever.

The end in view moves to action. Keep yourself within compass, and have an eye always to the end of your life and actions.

DEVICE 5. By presenting to them the fewness and poverty of those who walk in the ways of God—who continue in religious practices.

Says Satan, Do not you see that those who walk in such and such religious ways are the poorest, the lowest, and the most despicable people in the world? This took with them in John 7:47-49: 'Then answered the pharisees, Are you also deceived? Have any of the rulers, or of the pharisees, believed on him? But these ignorant crowds do, but what do they know about it? A curse is on them anyway!'

Remedy (1). The first remedy against this device of Satan is, to consider, That though they are outwardly poor, yet they are inwardly rich. Though they are poor in temporals, yet they are rich in spirituals. The worth and riches of the saints is inward. 'The King's daughter is all glorious within' (Psalm 45:13). 'Hearken, my beloved brethren, has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he has promised to them that love him?' says James 2:5. 'I know your poverty—but you are rich,' says John to the church of Smyrna (Rev. 2:9). What though they have little in possession, yet they have a glorious kingdom in future promise. 'Fear not, little flock, it is your Father's pleasure to give you a kingdom' (Luke 12:32). Though saints have little in hand, yet they have much in hope. You count those happy, in a worldly sense, that have much in future promise, though they have little in possession: and will you count the saints miserable because they have little in hand, little in possession, though they have a glorious kingdom in future promise? I am sure the poorest saint who breathes, will not exchange, were it in his power, that which he has in hope and in future promise, for the possession of as many worlds as there be stars in heaven, or sands in the sea.

'Do not you see,' says Chrysostom, 'the places where treasures are hid are rough and overgrown with thorns? Do not the naturalists tell you, that the mountains that are big with gold within, are bare of grass without? Saints have, as scholars, poor daily fare here, because they must study hard to go to heaven.'

Remedy (2). The second remedy against this device of Satan is, to consider, That in all ages God has had some who have been great, rich, wise, and honorable—who have chosen his ways, and cleaved to his service in the face of all difficulties. Though not many wise men, yet some wise men; and though not many mighty, yet some mighty have; and though not many noble, yet some noble have. Witness Abraham, and Jacob, and Job, and several kings, and others that the Scriptures speak of. And ah! how many have we among ourselves, whose souls have cleaved to the Lord, and who have swum to his service through the blood of the slain, and who have not counted their lives dear unto them, that they and others might enjoy the holy things of Christ, according to the mind and heart of Christ.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That the spiritual riches of the poorest saints infinitely transcend the temporal riches of all the wicked men in the world; their spiritual riches satisfy them; they can sit down satisfied with the riches of grace that are in Christ, without earthly honors or riches. 'He who drinks of that water that I shall give him, shall thirst no more' (John 4:13). Alexander's vast mind inquired if there were any more worlds to conquer.

The riches of poor saints are durable; they will bed and board with them; they will go to the prison, to a sickbed, to a grave, yes, to heaven with them. The spiritual riches of poor saints are as wine to cheer them, and as bread to strengthen them, and as clothes to warm them, and as armor to protect them. Now, we all know that the riches of this world cannot satisfy the souls of men—for they are as fading as a flower, or as the owners of them are.

Remedy (4). The fourth remedy against this device, is seriously to consider, That though the saints, considered comparatively, are few; though they be 'a little, little flock,' 'a remnant,' 'a garden enclosed,' 'a spring shut up, a fountain sealed'; though they are as 'the summer gleanings'; though they are 'one from a city, and two from a tribe'; though they are but a handful to a houseful, a spark to a flame, a drop to the ocean—yet considered altogether, are an innumerable number that cannot be numbered. As John speaks: 'After this I saw a vast crowd, too great to count, from every nation and tribe and people and language, standing in front of the throne and before the Lamb. They were clothed in white and held palm branches in their hands.' (Rev. 7:9). So Matthew speaks: 'And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven' (Matt. 8:11). So Paul: 'But you have come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect' (Heb. 12:22).

Remedy (5). The fifth remedy against this device of Satan is, seriously to consider, That it will be only a short time, before these poor despised saints shall shine brighter than the sun in his glory. It will not be long before you will wish, Oh! that we were now among the poor, mean despised ones, in the day that God comes to make up his jewels! It will not be long before these poor few saints shall be lifted up upon their thrones to judge the multitude, the world, as the apostle speaks: 'Don't you know, that the saints shall judge the world?' (1 Cor. 6:2). And in that day, oh! how will the great and the rich, the learned and the noble, wish that they had lived and spent their days with these few poor contemptible creatures in the service of the Lord! Oh! how will this wicked world curse the day that ever they had such base thoughts of the poor despised saints, and that their poverty became a stumbling-block to keep them off from the ways of sanctity.

John Foxe being once asked whether he knew a certain poor man answered, I remember him well. I tell you I forget lords and ladies to remember such. So will God deal by his poor saints. He will forget the great and mighty ones of the world to remember his few poor despised ones. Though John the Baptist was poor in the world, yet the Holy Spirit calls him the greatest that was born of woman. Ah, poor saints, men that know not your worth, have such low thoughts of you. "My thoughts are completely different from yours," says the Lord. "And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts." Isaiah 55:8-9

I have read of Ingo, an ancient king of the Draves, who, making a stately feast, appointed his nobles, at that time pagans, to sit in the hall below, and commanded certain poor Christians to be brought up into his presence-chamber, to sit with him at his table, to eat and drink of his kingly cheer; at which many wondering, he said, 'He accounted Christians, though ever so poor, a greater ornament to his table, and more worthy of his company, than the greatest unconverted nobles; for when these might be thrust down to hell, those might be his consorts and fellow-princes in heaven.' You know how to apply it.

Although you see the stars sometimes by their reflections in a puddle, or in the bottom of a well, yes, in a stinking ditch; yet the stars have their situation in heaven. So, though you see a godly man in a poor, miserable, low, despised condition for the things of this world, yet he is fixed in heaven, in the region of heaven: 'Who has raised us up,' says the apostle, 'and made us sit together in heavenly places in Christ Jesus.' Oh! therefore, say to your own souls, when they begin to decline in the ways of Zion, because of the poverty and fewness of those who walk in them, The day is at hand when those few, poor, despised saints shall shine in glory, when they shall judge this world, and when all the wicked of this world will wish that they were in their condition, and would give ten thousand worlds, were it in their power, that they might but have the honor and happiness to wait upon those whom, for their poverty and fewness, they have neglected and despised in this world.

Remedy (6). The sixth remedy against this device of Satan is, solemnly to consider, That there will come a time, even in this life, in this world—when the reproach and contempt that is now cast upon the ways of God, by reason of the poverty and fewness of those who walk in those ways, shall be quite taken away, by his making them the head—who have days without number been the tail; and by his raising them up to much outward riches, prosperity, and glory—who have been as the outcast because of their poverty and fewness. John, speaking of the glory of the church, the new Jerusalem that came down from heaven (Rev. 21:24), tells us, 'The nations of the earth will walk in its light, and the rulers of the world will come and bring their glory to it.' So the prophet Isaiah: 'I will exchange your bronze for gold, your iron for silver, your wood for bronze, and your stones for iron.' (chap. 60:17). And so the prophet Zechariah speaks (chap. 14:14): 'And the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.' The Lord has promised that 'the meek shall inherit the earth' (Matt. 5:5); and 'heaven and earth shall pass away, before one jot or one tittle of his word shall pass unfulfilled' (ver. 18). Ah, poor saints! now some thrust sore at you, others look a-squint upon you, others shut the door against you, others turn their backs upon you, and most of men (except it be a few who live much in God, and are filled with the riches of Christ) do either neglect you or despise you because of your poverty; but the day is coming when you shall be lifted up above the ash-heap, when you shall change poverty for riches, your rags for robes, your reproach for a crown of honor, your infamy for glory, even in this world.

These following scriptures do abundantly confirm this truth: Jer. 31:12; Is. 30:23; 62:8, 9; Joel 2:23, 24; Micah 4:6; Amos 9:13, 14; Zech 8:12; Isa. 41:18, 19; 55:13; 66:6, 7; 65:21, 22; 61:4; 60:10 Ezek. 36:10. Only take these two cautions: 1. That in these times the saints' chief comforts, delights, and contents with consist in their more clear, full, and constant enjoyment of God. 2. That they shall have such abundant measure of the Spirit poured out upon them, that their riches and outward glory shall not be snares unto them—but golden steps to a richer living in God.

And this is not all—but God will also mightily increase the number of his chosen ones, multitudes shall be converted to him: 'Who has ever seen or heard of anything as strange as this? Has a nation ever been born in a single day? Has a country ever come forth in a mere moment? But by the time Jerusalems' birth pains begin, the baby will be born; the nation will come forth. They will bring the remnant of your people back from every nation. They will bring them to my holy mountain in Jerusalem as an offering to the Lord. They will ride on horses, in chariots and wagons, and on mules and camels' (Isa. 66:8, 20). Does not the Scripture say, that 'the kingdoms of this world must become the kingdoms of our Lord'? (Rev. 11:15). Has not God given to Christ 'the heathen, and the uttermost parts of the earth for his possession'? (Psalm 2:8). Has not the Lord said, that in 'the last days the mountain of the Lord's house shall be lifted up above the hills, and shall be established in the top of the mountains, and all nations shall flow unto it,' (Isa. 2:2 and 54:14 and 61:9).

Pray, read, and meditate upon Isaiah 60 and 66 and 2:1-5, and there you shall find the multitudes that shall be converted to Christ. And oh! that you would be mighty in believing and in wrestling with God, that he would hasten the day of his glory, that the reproach that is now upon his people and ways may cease!

DEVICE 6. By presenting before them the examples of the greatest part of the world—who walk in the ways of their own hearts, and that make light and slight of the ways of the Lord.

Why, says Satan, do not you see that the great and the rich, the noble and the honorable, the learned and the wise, even the greatest number of men, never trouble themselves about such and such ways—and why then should you be singular and odd? You had better do as the most do. (John 7:48, 49; 1 Cor. 1:26, 28; Micah 7:2-4.)

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, Of those scriptures which are directly opposed to following the sinful examples of men. As that in Exodus, 'You shall not follow a multitude to do evil' (chap. 23:2). The multitude generally are ignorant, and know not the way of the Lord, therefore they speak evil of that they know not. They are envious and maliciously bent against the service and way of God, and therefore they cannot speak well of the ways of God: 'This way is everywhere spoken against,' say they (Acts 28:22). So in Num. 16:21, 'Separate from them, and come out from among them.' So the apostle: 'Have no fellowship with the unfruitful works of darkness' (Eph. 5:11). So Solomon: 'Enter not into the way of the wicked; forsake the foolish, and live' (Prov. 4:14 and 9:6). Those who walk with the many—shall perish with the many. Those who do as the most, shall before long suffer with the most. Those who live as the many, must die with the many, and go to hell with the many. The way to hell is broad and well beaten. The way to be undone forever is to do as the most do. 'The multitude' is the weakest and worst argument. "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That if you will sin with the multitude, all the angels in heaven and men on earth cannot keep you from suffering with the multitude. If you will be wicked with them, you must unavoidably be miserable with them. Say to your soul, O my soul! if you will sin with the multitude, you must be shut out of heaven with the multitude, you must be cast down to hell with the multitude: 'And I heard a voice from heaven saying, Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues' (Rev. 18:4). Come out in affection, in action, and in habitation, or else the infection of sin will bring upon you the infliction of punishment. So says the wise man, 'He who walks with wise men shall be wise—but a companion of fools shall be destroyed,' (Prov. 13:20). Multitudes may help you into sin, yes, one may draw you into sin—but it is not multitudes who can help you to escape punishments; as you may see in Moses and Aaron, that were provoked to sin by the multitude—but were shut out of the pleasant land, and fell by a hand of justice as well as others.

Sin and punishment are linked together with chains of adamant. Of sin we may say, as Isidore does of the serpent, 'So many colors, so many dolours.'

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, The worth and excellency of your immortal soul. Your soul is a jewel more worth than heaven and earth. The loss of your soul is incomparable, irreparable, and irrecoverable. If your soul is lost—all is lost, and you are undone forever. Is it madness and folly in a man to kill himself for company, and is it not greater madness or folly to break the neck of your soul, and to damn it for company? Be suspect of that way wherein you see multitudes to walk; the multitude being a stream that you must row hard against, or you will be carried into that gulf out of which angels cannot deliver you. Is it not better to walk in a straight way alone, than to wander into crooked ways with company? Surely, it is better to go to heaven alone—than to hell with company!

I might add other things—but these may suffice for the present; and I am afraid, if these arguments do not stir you, other arguments will work but little upon you. What wise man would fetch gold out of a fiery crucible; that is, hazard his immortal soul, to gain the world, by following a multitude in those steps that led to the chambers of death and darkness?

DEVICE 7. By casting in a multitude of vain thoughts, while the soul is in seeking of God, or in waiting on God;and by this device he has cooled some men's spirits in heavenly services, and taken off, at least for a time, many precious souls from religious performances.

"I have no heart to hear, nor no heart to pray, nor no delight in reading, nor in the society of the saints. Satan does so dog and follow my soul, and is still a-casting in such a multitude of vain thoughts concerning God, the world, and my own soul, that I even tremble to think of waiting upon God in any religious service. Oh! the vain thoughts that Satan casts in, do so distaste my soul, and so grieve, vex, perplex, and distract my soul, that they even make me weary of holy duties, yes, of my very life. Oh! I cannot be so raised and ravished, so heated and melted, so quickened and enlarged, so comforted and refreshed—as I should be, as I might be, and as I would be in religious services—by reason of that multitude of vain thoughts, which Satan is injecting or casting into my soul. Lord, now how gladly would I serve you, and vain thoughts will not allow me!"

Remedy (1). The first remedy against this device of Satan is, To have your hearts strongly affected with the greatness, holiness, majesty, and glory of that God before whom you stand, and with whom your souls converse in religious services. Oh! let your souls be greatly affected with the presence, purity, and majesty of that God before whom you stand. A man would be afraid of playing with a feather, when he is speaking with a king. Ah! when men have poor, low, light, slight thoughts of God, in their drawing near to God, they tempt the devil to bestir himself, and to cast in a multitude of vain thoughts to disturb and distract the soul in its waiting on God. There is nothing that will contribute so much to the keeping out of vain thoughts, as to look upon God as an omniscient God, an omnipresent God, an omnipotent God, a God full of all glorious perfections, a God whose majesty, purity, and glory will not allow him to behold the least iniquity. The reason why the blessed saints and glorious angels in heaven have not so much as one vain thought is, because they are greatly affected with the greatness, holiness, majesty, purity, and glory of God.

When Pompey could not keep his soldiers in the camp by persuasion he cast himself down along in the narrow passage which led out of it, and bade them go if they would—but they must first trample upon their general; and the thoughts of this overcame them. You are wise, and know how to apply it to the point in hand.

Remedy (2). The second remedy against this device of Satan is, To be faithful in religious services, notwithstanding all those wandering thoughts the soul is troubled with. This will be a sweet help against them: for the soul to be resolute in waiting on God, whether it be troubled with vain thoughts or not; to say, 'Well I will pray still, and hear still, and meditate still, and keep fellowship with the saints still.' Many precious souls can say from experience, that when their souls have been steadfast in their waiting on God, that Satan has left them, and has not been so busy in vexing their souls with vain thoughts. When Satan perceives that all those trifling vain thoughts that he casts into the soul do but vex the soul into greater diligence, carefulness, watchfulness, and steadfastness in holy and heavenly services, and that the soul loses nothing of his zeal, piety, and devotion—but doubles his care, diligence, and earnestness, he often ceases to interpose his trifles and vain thoughts, as he ceased to tempt Christ, when Christ was steadfast in resisting his temptations.

It is a rule in the civil law that nothing seems to be done, if there remains anything to be done. If once you say, 'it is enough', you are undone.

Remedy (3). The third remedy against this device of Satan is, to consider this, That those vain and trifling thoughts that are cast into our souls, when we are waiting upon God in this or that religious service, if they be not cherished and indulged—but abhorred, resisted, and disclaimed; they are not sins upon our souls, though they may be troubles to our minds; they shall not be put upon our accounts, nor keep mercies and blessings from being enjoyed by us. When a soul in uprightness can look God in the face, and say, Lord, when I approach near unto you, there are a world of vain thoughts crowd in upon me, which disturb my soul, and weaken my faith, and lessen my comfort and spiritual strength. Oh, these are my clog, my burden, my torment, my hell! Oh, do justice upon these, free me from these, that I may serve you with more freeness, singleness, spiritualness, and sweetness of spirit. These thoughts may vex that soul—but they shall not harm that soul. nor keep a blessing from that soul. If vain thoughts resisted and lamented could stop the current of mercy, and render a soul unhappy, there would be none on earth that should ever taste of mercy, or be everlastingly happy.

It is not Satan casting in of vain thoughts that can keep mercy from the soul, or undo the soul—but the lodging and cherishing of vain thoughts: 'O Jerusalem, how long shall vain thoughts lodge within you?' (Jer.4:14) Vain thoughts pass through the best hearts; they are lodged and cherished only in the worst hearts.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That watching against sinful thoughts, resisting of sinful thoughts, lamenting and weeping over sinful thoughts, carries with it the sweetest and strongest evidence of the truth and power of grace, and of the sincerity of your hearts, and is the readiest and the surest way to be rid of them (Psalm 139:23). Many low and carnal considerations may cause men to watch their words, their lives, their actions; as hope of gain, or to please friends, or to get a name in the world, and many other such like considerations. Oh! but to watch our thoughts, to weep and lament over them—this must needs be from some noble, spiritual, and internal principle—such as love to God, a holy fear of God, a holy care and delight to please the Lord. Thoughts are the first-born, the blossoms of the soul, the beginning of our strength—whether for good or evil; and they are the greatest evidences for or against a man, that can be.

The schools do well observe, that outward sins are of greater infamy—but inward heart sins are of greater guilt, as we see in the devil's. There is nothing that so speaks out a man to be thoroughly and kindly wrought upon, as his having his thoughts to be 'brought into obedience,' as the apostle speaks, 2 Cor. 10:4, 5. Grace is grown up to a very great height in that soul where it prevails, to the subduing of those vain thoughts that walk up and down in the soul. (Psalm 139:23; Is. 59:7; 66:18; Matt. 9:4; 12:25.)

Well! though you cannot be rid of them, yet make resistance and opposition against the first risings of them. When sinful thoughts arise, then think thus, The Lord takes notice of these thoughts; 'he knows them afar off,' as the Psalmist speaks (Psalm 138:6). He knew Herod's bloody thoughts, and Judas's betraying thoughts, and the Pharisees' cruel and blasphemous thoughts afar off. (Matt. 15:15-18).

Oh! think thus: All these sinful thoughts, they defile and pollute the soul, they deface and spoil much of the inward beauty and glory of the soul. If I commit this or that sin, to which my thoughts incline me, then either I must repent or not repent; if I repent, it will cost me more grief, sorrow, shame, heart-breaking, and soul-bleeding, before my conscience will be quieted, divine justice pacified, my comfort and joy restored, my evidences cleared, and my pardon in the court of conscience sealed—than the imagined profit or seeming sensual pleasure can be worth. 'What fruit had you in those things whereof you are now ashamed' (Rom. 6:21).

Tears, instead of gems, were the ornaments of David's bed when he had sinned; and so they must be yours, or else you must lie down in the bed of sorrow forever.

If I never repent, oh! then my sinful thoughts will be scorpions that will eternally vex me, the rods that will eternally lash me, the thorns that will everlastingly pierce me, the dagger that will be eternally a-stabbing me, the worm that will be forever a-gnawing me! Oh! therefore, watch against them, be constant in resisting them, and in lamenting and weeping over them, and then they shall not hurt you, though they may for a time trouble you. And remember this—he who does this, does more than the most glistering and blustering hypocrite in the world does.

Inward bleeding kills many a man; so will sinful thoughts, if not repented of.

Remedy (5). The fifth remedy against this device of Satan is, To labor more and more to be filled with the fullness of God, and to be enriched with all spiritual and heavenly things. What is the reason that the angels in heaven have not so much as an idle thought? It is because they are filled with the fullness of God (Eph. 3:19). Take it for an experienced truth, the more the soul is filled with the fullness of God and enriched with spiritual and heavenly things—the less room there is in that soul for vain thoughts. The fuller the vessel is of wine—the less room there is for water. Oh, then, lay up much of God, of Christ, of precious promises, and choice experiences in your hearts—and then you will be less troubled with vain thoughts. 'A good man, out of the good treasure of his heart, brings forth good things' (Matt. 12:35).

Remedy (6). The sixth remedy against this device of Satan is, To keep up holy and spiritual affections; for such as your affections are, such will be your thoughts. 'Oh how I love your law! it is my meditation all the day' (Psalm 119:97). What we love most, we most muse upon. 'When I awake, I am still with you' (Psalm 139:18). That which we much like—we shall much mind. Those who are frequent in their love to God and his law, will be frequent in thinking of God and his law—a child will not forget his mother.

Remedy (7). The seventh remedy against this device of Satan is, To avoid multiplicity of worldly business. Oh, let not the world take up your hearts and thoughts. Souls which are torn in pieces with the cares of the world will be always vexed and tormented with vain thoughts in all their approaches to God. Vain thoughts will be still crowding in upon him that lives in a crowd of business. The stars which have least circuit are nearest the pole; and men that are least perplexed with business are commonly nearest to God.

2 Tim. 2:4, 'No one serving as a soldier gets involved in civilian affairs--he wants to please his commanding officer.' This is a comparison which Paul borrows from the custom of the Roman empire, wherein soldiers were forbidden to take up private businesses.

DEVICE 8. By working them to rest in their performances; to rest in prayer, and to rest in hearing, reading, and the communion of saints.

And when Satan has drawn the soul to rest upon the service done, then he will help the soul to reason thus: Why, you had better never pray, as to pray and rest in prayer; you had better never hear, as to hear and rest in hearing; you had better never be in the communion of saints, as to rest in the communion of saints. And by this device he stops many souls in their heavenly race, and takes off poor souls from those services that should be their joy and crown (Is. 58:1-2, Zech. 7:4-6, Matt. 6:2, Rom. 1:7).

Remedy (1). The first remedy against this device of Satan is, To dwell much upon the imperfections and weaknesses which attend your choicest services. Oh the spots, the blots, the blemishes that are to be seen on the face of our best duties! When you have done all you can, you have need to close up all with this, 'Oh enter not into judgment with your servant, O Lord' (Psalm 143:2), for the weaknesses that cleave to my best services. We may all say with the church, 'All our righteousnesses are as a menstruous cloth' (Is. 64:6). If God should be strict to mark what is done amiss in our best actions, we are undone! Oh the water that is mingled with our wine; the dross that cleaves unto our gold! Pride and high confidence is most apt to creep in upon 'duties well done'.

Remedy (2). The second remedy against this device of Satan is, to consider The impotence and inability of any of your best services, divinely to comfort, refresh, and bear your souls up from fainting, and sinking in the days of trouble, when darkness is round about you, when God shall say to you, as he did once to the Israelites, 'Go and cry unto the gods that you have chosen; let them save you in the time of your tribulation' (Judges 10:14). So, when God shall say in the day of your troubles, Go to your prayers, to your hearing, and to your fasting, and see if they can help you, if they can support you, if they can deliver you.

If God in that day does but withhold the influence of his grace, your former services will be but poor cordials to comfort you; and then you must and will cry out, Oh, 'none but Christ, none but Christ!' Oh my prayers are not Christ, my hearing is not Christ, my fasting is not Christ. Oh! one smile of Christ, one glimpse of Christ, one good word from Christ, one nod of love from Christ in the day of trouble and darkness—will more revive and refresh the soul than all your former services, in which your souls rested, as if they were the bosom of Christ, which should be the only center of our souls. Christ is the crown of crowns, the glory of glories, and the heaven of heavens.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That good things rested upon will as certainly undo us, and everlastingly destroy us—as the foulest enormities which can be committed by us. Those souls that after they have done all, do not look up so high as Christ—and rest, and center alone in Christ, laying down their services at the footstool of Christ—must lie down in sorrow; their bread is prepared for them in hell. 'But watch out, you who live in your own light and warm yourselves by your own fires. This is the reward you will receive from me: You will soon lie down in great torment' (Is. 50:11). Is it good to dwell with everlasting burnings, with a devouring fire? Why then, rest in your duties still? See that you center only in the bosom of Christ.

Remedy (4). The fourth remedy against this device of Satan is, To dwell much upon the necessity and excellency of that resting-place which God has provided for you. Above all other resting-places—he himself is your resting-place; his free mercy and love is your resting-place; the pure, glorious, matchless, and spotless righteousness of Christ is your resting-place. Ah! it is sad to think, that most men have forgotten their resting-place, as the Lord complains: 'My people have been as lost sheep, their shepherds have caused them to go astray, and have turned them away to the mountains: they are gone from mountain to hill, and forgotten their resting-place' (Jer. 50:6). So poor souls who do not see the excellency of that resting-place that God has appointed for their souls to lie down in—they wander from mountain to hill, from one duty to another, and here they will rest and there they will rest. But those who see the excellency of that resting-place that God has provided for them, they will say, 'Farewell prayer, farewell hearing, farewell fasting. I will rest no more in you—but now I will rest only in the bosom of Christ, the love of Christ, the righteousness of Christ!'

SATAN'S DEVICES TO KEEP SAINTS IN A SAD, DOUBTING, QUESTIONING & UNCOMFORTABLE CONDITION

Though Satan can never rob a believer of his crown, yet such is his malice and envy, that he will leave no stone unturned, no means unattempted, to rob them of their comfort and peace—to make their life a burden and a hell unto them, to cause them to spend their days in sorrow and mourning, in sighing and complaining, in doubting and questioning. 'Surely,' he says, 'we have no interest in Christ; our graces are not true, our hopes are the hopes of hypocrites; our confidence is our presumption, our enjoyments are our delusions.'

Blessed John Bradford (the martyr) in one of his epistles, says thus, 'O Lord, sometime methinks I feel it so with me—as if there were no difference between my heart and the wicked. I have a blind mind as they, a stout, stubborn, rebellious hard heart as they,' and so he goes on.

I shall show you this in some particulars:

DEVICE 1. The first device that Satan has to keep souls in a sad, doubting, and questioning condition, and so making their life a hell, is, By causing them to be still poring and musing upon sin, to mind their sins more than their Savior; yes, so to mind their sins as to forget, yes, to neglect their Savior; that, as the Psalmist speaks, 'The Lord is not in all their thoughts' (Psalm 10:4). Their eyes are so fixed upon their disease, that they cannot see the remedy, though it be near; and they do so muse upon their debts, that they have neither mind nor heart to think of their Surety. A Christian should wear Christ in his bosom as a flower of delight, for he is a whole paradise of delight. He who minds not Christ more than his sin, can never be thankful and fruitful as he should.

Remedy (1). The first remedy is for weak believers to consider, That though Jesus Christ has not freed them from the presence of sin, yet he has freed them from the damnatory power of sin. It is most true that sin and grace were never born together, neither shall sin and grace die together; yet while a believer breathes in this world, they must live together, they must keep house together. Christ in this life will not free any believer from the presence of any one sin, though he does free every believer from the damning power of every sin. 'There is no condemnation to those who are in Christ Jesus, who walk not after the flesh—but after the Spirit' (Rom. 8:1). The law cannot condemn a believer, for Christ has fulfilled it for him; divine justice cannot condemn him, for that Christ has satisfied; his sins cannot condemn him, for they in the blood of Christ are pardoned; and his own conscience, upon righteous grounds, cannot condemn him, because Christ, that is greater than his conscience, has acquitted him.

My sins hurt me not, if they like me not. Sin is like that wild fig-tree, or ivy in the wall; cut off stump, body, bough, and branches, yet some strings or other will sprout out again, until the wall be plucked down.

Remedy (2). The second remedy against this device of Satan is, to consider, That though Jesus Christ has not freed you from the molesting and vexing power of sin, yet he has freed you from the reign and dominion of sin. You say that sin does so molest and vex you, that you can not think of God, nor go to God, nor speak with God.* Oh! but remember it is one thing for sin to molest and vex you, and another thing for sin to reign and have dominion over you. 'For sin shall not have dominion over you, for you are not under the law—but under grace' (Rom. 6:14). Sin may rebel—but it shall never reign in a saint. It fares with sin in the regenerate as with those beasts that Daniel speaks of, 'that had their dominion taken away, yet their lives were prolonged for a season' (Dan. 7:12). The primitive Christians chose rather to be thrown to lions without, than left to lusts within.

Now sin reigns in the soul, when the soul willingly and readily obeys it, and submits to its commands, as subjects do actively obey and embrace the commands of their prince. The commands of a king are readily embraced and obeyed by his subjects—but the commands of a tyrant are embraced and obeyed unwillingly. All the service that is done to a tyrant, is out of violence, and not out of loving obedience. A free and willing subjection to the commands of sin speaks out the soul to be under the reign and dominion of sin; but from this plague, this hell, Christ frees all believers. It is a sign that sin has not gained your consent—but committed a rape upon your souls, when you cry out to God. If the ravished virgin under the law cried out—she was guiltless (Deut. 22:27); so when sin plays the tyrant over the soul, and the soul cries out, it is guiltless; those sins shall not be charged upon the soul.

Sin cannot say of a believer as the centurion said of his servants, 'I bid one, Go, and he goes; and to another, Come, and he comes; and to another, Do this, and he does it' (Matt. 8:9). No! the heart of a saint rises against the commands of sin; and when sin would carry his soul to the devil, he hates his sin, and cries out for justice. Lord! says the believing soul, sin plays the tyrant, the devil in me; it would have me to do that which wars against your holiness as well as against my happiness; against your honor and glory, as my comfort and peace; therefore do me justice, O righteous judge of heaven and earth, and let this tyrant sin die for it! "What a wretched man I am! Who will rescue me from this body of death?"

Remedy (3). The third remedy against this device of Satan is, Constantly to keep one eye upon the promises of remission of sin, as well as the other eye upon the inward operations of sin. This is the most certain truth, that God graciously pardons those sins to his people—that he will not in this life fully subdue in his people. Paul prays thrice (that is, often), to be delivered from the thorn in the flesh. All he can get is 'My grace is sufficient for you' (2 Cor. 12:9); I will graciously pardon that to you—which I will not conquer in you, says God. 'And I will cleanse them from all their iniquity, whereby they have sinned against me, and whereby they have transgressed against me. I, even I, am he who blots out your transgressions for mine own sake, and will not remember your sins (Jer. 33:8, Is. 43:25).

Ah! you lamenting souls, who spend your days in sighing and groaning under the sense and burden of your sins, why do you deal so unkindly with God, and so injuriously with your own souls, as not to cast an eye upon those precious promises of remission of sin which may bear up and refresh your spirits in the darkest night, and under the heaviest burden of sin?

Is. 44:2; Micah 7:18, 19; Col. 2:13, 14. The promises of God are a precious book; every leaf drops myrrh and mercy. Though the weak Christian cannot open, read, and apply them, Christ can and will apply them to their souls. 'I, I am he, blotting out your transgressions' today and tomorrow (the Hebrew denotes a continued act of God).

Remedy (4). The fourth remedy against this device of Satan is, To look upon all your sins as charged upon the account of Christ, as debts which the Lord Jesus has fully satisfied;and indeed, were there but one farthing of that debt unpaid that Christ was engaged to satisfy, it would not have stood with the unspotted justice of God to have let him come into heaven and sit down at his own right hand. But all our debts, by his death, being discharged, we are freed, and he is exalted to sit down at the right hand of his Father, which is the top of his glory, and the greatest pledge of our felicity: 'For he has made him to be sin for us that knew no sin, that we might be made the righteousness of God in him,' said the apostle (2 Cor. 5:21). Christ was the greatest of sinners by imputation and reputation.

All our sins were made to meet upon Christ, as that evangelical prophet has it: 'He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. (Isaiah 53:3-6).

In law, we know that all the debts of the wife are charged upon the husband. Says the wife to one and to another, If I owe you anything, go to my husband. So may a believer say to the law, and to the justice of God, If I owe you anything, go to my Christ, who has undertaken for me. I must not sit down discouraged, under the apprehension of those debts, which Christ, to the utmost farthing, has fully satisfied. Would it not argue much weakness, I had almost said much madness, for a debtor to sit down discouraged upon his looking over those debts that his surety has readily, freely, and fully satisfied? The sense of his great love should engage a man forever to love and honor his surety, and to bless that hand that has paid the debt, and cancelled the books. But to sit down discouraged when the debt is satisfied, is a sin which bespeaks repentance.

Christ has the greatest worth and wealth in him. As the worth and value of many pieces of silver is in one piece of gold, so all the excellencies scattered abroad in the creatures are united in Christ. All the whole volume of perfections which are spread through heaven and earth are epitomized in him.

Christ has cleared all reckoning between God and us. You remember the scapegoat. Upon his head all the iniquities of the children of Israel, and all their transgressions in all their sins, were confessed and put, and the goat did bear upon him all their iniquities (Lev. 16:21). Why! the Lord Jesus is that blessed scapegoat, upon whom all our sins were laid, and who alone has carried 'our sins away into the land of forgetfulness, where they shall never be remembered more.'

Christ is the channel of grace from God. A believer, under the guilt of his sin, may look the Lord in the face, and sweetly plead thus with him: It is true, Lord, I owed you much—but your Son was my ransom, my redemption. His blood was the price; he was my surety and undertook to answer for my sins; I know you must be satisfied, and Christ has satisfied you to the utmost farthing: not for himself, for what sins had he of his own? but for me; they were my debts that he satisfied for; be pleased to look over the book, and you shall find that it is crossed by your own hand upon this very account, that Christ has suffered and satisfied for them.

The bloods of Abel, for so the Hebrew has it, as if the blood of one Abel had so many tongues as drops, cried for vengeance against sin; but the blood of Christ cries louder for the pardon of sin!

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, Of the reasons why the Lord is pleased to have his people exercised, troubled, and vexed with the operations of sinful corruption; and they are these: partly to keep them humble and low in their own eyes; and partly to put them upon the use of all divine helps, whereby sin may be subdued and mortified; and partly, that they may live upon Christ for the perfecting the work of sanctification; and partly, to wean them from things below, and to make them heart-sick of their absence from Christ, and to maintain in them affections of compassion towards others who are subject to the same infirmities with them; and that they may distinguish between a state of grace and a state of glory, and that heaven may be more sweet to them when finally arrived there.

Now does the Lord upon these weighty reasons allow his people to be exercised and molested with the operations of sinful corruptions? Oh then, let no believer speak, write, or conclude bitter things against his own soul and comforts, because sin so troubles and vexes his righteous soul. But he should lay his hand upon his mouth and be silent, because the Lord will have it so, upon such weighty grounds as the soul is not able to withstand.

Remedy (6). The sixth remedy against this device of Satan is, solemnly to consider, That believers must repent for their being discouraged by their sins. Their being discouraged by their sins will cost them many a prayer, many a tear, and many a groan; and that because their discouragements under sin flow from ignorance and unbelief. It springs from their ignorance of the richness, freeness, fullness, and everlastingness of God's love; and from their ignorance of the power, glory, sufficiency, and efficacy of the death and sufferings of the Lord Jesus Christ; and from their ignorance of the worth, glory, fullness, largeness, and completeness of the righteousness of Jesus Christ; and from their ignorance of that real, close, spiritual, glorious, and inseparable union which exists between Christ and their precious souls. Ah! did precious souls know and believe the truth of these things as they should, they would not sit down dejected and overwhelmed under the sense and operation of sin.

God never gave a believer a new heart that it should always lie a-bleeding, and that it should always be rent and torn in pieces with discouragements.

DEVICE 2. By working them to make false definitions of their graces.

Satan knows, that as false definitions of sin wrong the soul one way, so false definitions of grace wrong the soul another way.

Oh how does Satan labor with might and main to work men to make false definitions of FAITH! Some he works to define faith too high, as that it is a full assurance of the love of God to a man's soul in particular, or a full persuasion of the pardon and remission of a man's own sins in particular. Says Satan, What do you talk of faith? Faith is an assurance of the love of God, and of the pardon of sin; and this you have not; you know you are far off from this; therefore you have no faith. And by drawing men to make such a false definition of faith, he keeps them in a sad, doubting, and questioning condition, and makes them spend their days in sorrow and sighing, so that tears are their drink, and sorrow is their food, and sighing is their work all the day long.

The philosophers say there are eight degrees of. Now, if a man should define heat only by the highest degree, then all other degrees will be ruled out from being heat. So if men shall define faith only by the highest degrees, by assurance of the love of God, and of the pardon of his sins in particular, what will become of lesser degrees of faith?

If a man should define a man to be a living man, only by the highest and strongest demonstrations of life, as laughing, leaping, running, working, and walking; would not many thousands who groan under internal and external weaknesses, and who cannot laugh, nor leap, nor run, nor work, nor walk—be found dead men by such a definition, that yet we know to be alive? It is so here, and you know how to apply it.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That there may be true faith, yes, great measures of faith, where there is no assurance. The Canaanite woman in the Gospel had strong faith, yet no assurance that we read of. 'These things have I written unto you,' says John, 'who believe on the name of the Son of God, that you may know that you have eternal life' (1 John 5:13). In these words you see that they did believe, and had eternal life, in respect of the purpose and promise of God, and in respect of the seeds and beginnings of it in their souls, and in respect of Christ their head, who sits in heaven as a public person, representing all his chosen ones, 'Who has raised us up together, and made us sit together in heavenly places in Christ Jesus' (Eph. 2:6); and yet they did not know that they had eternal life.

It is one thing to have a right to heaven, and another thing to know it; it is one thing to be beloved, and another thing for a man to know that he is beloved. It is one thing for God to write a man's name in the book of life, and another thing for God to tell a man that his name is written in the book of life; and to say to him (Luke 10:20), 'Rejoice, because your name is written in heaven.' So Paul: 'In whom you also trusted, after you heard the word of truth, the gospel of your salvation: in whom also, after you believed, you were sealed with the Holy Spirit of promise' (Eph. 1:13). So Micah: 'Rejoice not against me, O my enemy: for when I shall fall, I shall rise; when I shall sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned' (Micah 7:8, 9). This soul had no assurance, for he sits in darkness, and was under the sad countenance of God; and yet had strong faith, as appears in those words, 'When I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me.' He will bring me forth to the light, and I shall behold his righteousness. So also those in Is. 50:10 had faith, though they had no assurance. And let this suffice for the first answer.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That God in the Scripture defines faith otherwise. God defines faith to be a receiving of Christ—'As many as received him, to them he gave this privilege, to be the sons of God' (John 1:12). 'To as many as believed on his name'—to be a cleaving of the soul unto God, though no joy—but afflictions, attend the soul (Act. 11:23). Yes, the Lord defines faith to be a coming to God in Christ, and often to a resting and staying, rolling of the soul upon Christ. It is safest and sweetest to define as God defines, both vices and graces. This is the only way to settle the soul, and to secure it against the wiles of men and devils, who labor, by false definitions of grace, to keep precious souls in a doubting, staggering, and languishing condition, and so make their lives a burden, a hell, unto them. Matt. 11:23; John 6:37; Heb. 7:25, 26.

Remedy (3). The third remedy against this device of Satan is, seriously to consider this, That there may be true faith where there is much doubtings. Witness those frequent sayings of Christ to his disciples, 'Why are you afraid, O you of little faith?' (Matt. 6:30, 14:31, 16:8; Luke 12:28). People may be truly believing who nevertheless are sometimes doubting. In the same people that the fore-mentioned scriptures speak of, you may see their faith commended and their doubts condemned, which does necessarily suppose a presence of both.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That assurance is an effect of faith; therefore it cannot be faith. The cause cannot be the effect, nor the root the fruit. As the effect flows from the cause, the fruit from the root, the stream from the fountain, so does assurance flow from faith. This truth I shall make good thus: The assurance of our salvation and pardon of sin does primarily arise from the witness of the Spirit of God that we are the children of God (Eph. 1:13); and the Spirit never witnesses this until we are believers: 'For we are sons by faith in Christ Jesus' (Gal. 4:6). Therefore assurance is not faith—but follows it, as the effect follows the cause.

Again, no man can be assured and persuaded of his salvation until he be united to Christ, until he be ingrafted into Christ; and a man cannot be ingrafted into Christ until he has faith. He must first be ingrafted into Christ by faith before he can have assurance of his salvation; which does clearly evidence, that assurance is not faith—but an effect and fruit of faith.

Again, faith cannot be lost—but assurance may; therefore assurance is not faith. Though assurance is a precious flower in the garden of a saint, and is more infinitely sweet and delightful to the soul than all outward comforts and contentments; yet it is but a flower which is subject to fade, and to lose its freshness and beauty, as saints by sad experience find. Psalm 51:12, 30:6, 7; Cant. 5:6; Is. 8:17.

Again, a man must first have faith before he can have assurance, therefore assurance is not faith. And that a man must first have faith before he can have assurance, is clear by this, a man must first be saved before he can be assured of his salvation; for he cannot be assured of that which is not. And a man must first have a saving faith before he can be saved by faith, for he cannot be saved by that which he has not; therefore a man must first have faith before he can have assurance, and so it soundly follows that assurance is not faith.

There are many thousand precious souls, of whom this world is not worthy, that have the faith of reliance, and yet lack assurance and the effects of it; as high joy, glorious peace, and vehement longings after the coming of Christ.

DEVICE 3. By working the soul to make false inferences from the cross actings of Providence.

Says Satan—Do you not see how Providence crosses your prayers, and crosses your desires, your tears, your hopes, your endeavors? Surely if his love were towards you, if his soul did delight and take pleasure in you—he would not deal thus with you. (Psalm 77:7, et seq.; 31:1; 73:2, 23).

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That many things may be cross to our desires, which are not cross to our spiritual and eternal good. Abraham, Jacob, David, Job, Moses, Jeremiah, Jonah, and Paul, met with many things that were contrary to their desires and endeavors, that were not contrary to their good; as all know that have wisely compared their desires and endeavors and God's actings together. Medicine and surgery often works contrary to the patients' desires, when it does not work contrary to their good.

I remember a story of a godly man, who had a great desire to go to France, and as he was going to board the ship, he broke his leg; and it pleased Providence so to order it, that the ship that he should have gone in, was sunk, and not a man saved; and so by breaking a bone his life was saved. Though Providence did work cross to his desire, yet it did not work cross to his good.

Some heretics, not being able to repudiate the preaching and writing of Augustine, sought his destruction, waiting to trap him on the way he was to go. But by God's providence Augustine, missing his way, escaped the danger.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the hand of God may be against a man, when the love and heart of God is much set upon a man. No man can conclude how the heart of God stands—by his hand in providential dealings. The hand of God was against Ephraim, and yet his love, his heart, was dearly set upon Ephraim: "I have surely heard Ephraim's moaning: 'You disciplined me like an unruly calf, and I have been disciplined. Restore me, and I will return, because you are the Lord my God. After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed and humiliated because I bore the disgrace of my youth.' Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him," declares the Lord." Jeremiah 31:18-20 ' (Jer. 31:18-20).*

God's providential hand may be with people, when his heart is set against them. God's providential hand was for a time with Saul, Haman, Asshur, and Jehu—and yet his heart was set against them. 'No man knows love or hatred by all that is before him' (Eccles. 9:1, 2).

God can look sourly, and chide bitterly, and strike heavily—even where and when he loves dearly. The hand of God was very much against Job—and yet his love, his heart, was very much set upon Job, as you may see by comparing chaps. 1 and 2, with 41 and 42. The hand of God was sore against David and Jonah—when his heart was much set upon them. He who shall conclude that the heart of God is against those who his hand is against, will condemn the generation of the just, whom God unjustly would not have condemned.

Remedy (3). The third remedy against this device of Satan, is, to consider, That all the cross providences which befall the saints are for some noble good that God intends to confer upon them. Providence wrought cross to David's desire in taking away the child sinfully begotten—but yet not cross to more noble good; for was it not far better for David to have such a legitimate heir as Solomon was, than that a illegitimate child should wear the crown, and sway the scepter?

Joseph, you know, was sold into a far country by the envy and malice of his brethren, and afterwards imprisoned because he would not be a prisoner to his mistress's lusts; yet all these providences did wonderfully conduce to his advancement, and the preservation of his father's family, which was then the visible church of Christ. It was so handled by a noble hand of providence, that what they sought to injure, they did promote. Joseph was therefore sold by his brethren that he might not be worshiped, and yet he was therefore worshiped because he was sold. Cf. Genesis 37:7, etc.

David was designed to a kingdom—but oh! the straits, troubles, and deaths that he runs through before he feels the weight of his crown! And all this was but in order to the sweetening of his crown, and to the settling of it more firmly and gloriously upon his head.

God did so contrive it that Jonah's offence, and those cross actings of his which attended it, should advantage that end which they seemed most directly to oppose. Jonah he flies to Tarshish, then cast into the sea, then saved by a miracle. Then the mariners, as it is very probable, who cast Jonah into the sea, declared to the Ninevites what had happened; therefore he must be a man sent of God, and that his threatenings must be believed and hearkened to, and therefore they must repent and humble themselves, that the wrath threatened might not be executed.

The motions of divine providence are so dark, so deep, so changeable, that the wisest and noblest believers cannot tell what conclusions to make.

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That all the strange, dark, deep, and changeable providences that believers meet with, shall further them in their way to heaven—in their journey to happiness. Divine wisdom and love will so order all things here below, that they shall work for the real, spiritual, and eternal good—of those who love him. All the rugged providences that David met with did contribute to the bringing of him to the throne; and all the rugged providences that Daniel and the 'three children' met with did contribute to their great advancement. So all the rugged providences that believers meet with, they shall all contribute to the lifting up of their souls above all things, below God. As the waters lifted up Noah's ark nearer heaven—and as all the stones that were about Stephen's ears did but knock him the closer to Christ, the corner-stone—so all the strange rugged providences that we meet with, they shall raise us nearer heaven, and knock us nearer to Christ, that precious corner-stone.

DEVICE 4. By suggesting to them that their graces are not true—but counterfeit.

Says Satan—All is not gold which glitters, all is not free grace which you count grace, which you call grace. That which you call faith is but imagination; and that which you call zeal is but a natural heat and passion; and that light you have, it is but common, it is short, to what many have attained to—who are now in hell. Satan does not labor more mightily to persuade hypocrites that their graces are true when they are counterfeit; than he does to persuade precious souls that their graces are counterfeit, when indeed they are true, and such as will abide the touchstone of Christ.

Yet it must be granted that many a fair flower may grow out of a stinking root—and many sweet dispositions and fair actions may be where there is only the corrupt root of nature.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That grace is taken two ways.

[1.] It is taken for the gracious good-will and favor of God, whereby he is pleased of his own free love to accept of some in Christ for his own. This, some call the first grace, because it is the fountain of all other graces, and the spring from whence they flow, and it is therefore called grace, because it makes a man gracious with God—but this is only in God.

[2.] Grace is taken for the gifts of grace, and they are of two sorts, common or special. Some are common to believers and hypocrites, as a gift of knowledge, a gift of prayer, etc. Some are special graces, and they are proper and peculiar to the saints, as faith, humility, meekness, love, patience, etc. (Gal. 5:22, 23).

Remedy (2). The second remedy against this device of Satan is, wisely to consider, The differences between renewing grace and restraining grace, between sanctifying and temporary grace; and this I will show you in these ten particulars.

[1.] True grace makes all glorious within and without. 'The King's daughter is all glorious within; her clothing is of wrought gold' (Psalm 45:13). True grace makes the understanding glorious, the affections glorious. It casts a general glory upon all the noble parts of the soul: 'The King's daughter is all glorious within.' And as it makes the inside glorious, so it makes the outside glorious: 'Her clothing is of wrought gold.' It makes men look gloriously, and speak gloriously, and walk and act gloriously, so that vain souls shall be forced to say that these are those who have seen Jesus. God brings not a pair of scales to weigh our graces—but a touchstone to try our graces. Purity, preciousness, and holiness is stamped upon all saving graces. Acts 15:9; 2 Peter 4:1; Jude 20.

As grace is a fire to burn up and consume the dross and filth of the soul, so it is an ornament to beautify and adorn the soul. True grace makes all new, the inside new and the outside new: 'If any man be in Christ, he is a new creature' (2 Cor. 5:17), but temporary grace does not this. (The Greek signifies 'a new creation': new man, new covenant, new paradise, new Lord, new law, new hearts, and new creatures go together.)

True grace changes the very nature of a man. Moral virtue does only restrain or chain up the outward man, it does not change the whole man. A lion in a cage is a lion still; he is restrained—but not changed, for he retains his lion-like nature still. So temporary graces restrain many men from this and that wickedness—but it does not change and turn their hearts from wickedness. But now true grace, that turns a lion into a lamb, as you may see in Paul (Acts 9), and a notorious strumpet into a blessed and glorious penient, as you may see in Mary Magdalene (Luke 7).

[2.] The objects of true grace are supernatural. True grace is conversant about the choicest and the highest objects, about the most soul-ennobling and soul-greatening objects—as God, Christ, precious promises which are worth more than a world, and a kingdom which cannot be shaken, a crown of glory which does not wither, and heavenly treasures which do not rust. The objects of temporary grace are low and poor, and always within the compass of reason's reach. 2 Cor. 14:18; Prov. 14. A saint has his feet where other men's heads are (Matt 6).

[3.] True grace enables a Christian, when he is himself, to do spiritual actions with real pleasure and delight. To souls truly gracious, Christ's yoke 'is easy, and his burden is light.' 'His commandments are not grievous—but joyous.' 'I delight in the law of God after the inward man,' says Paul. The blessed man is described by this, that he 'delights in the law of the Lord' (Psalm 1:2). To a gracious soul, 'All the ways of the Lord are pleasantness, and his paths are peace (Prov. 3:17)

But to souls that have but temporary grace—but moral virtues, pious services are a toil, not a pleasure; a burden, and not a delight. 'We have fasted before you! Why aren't you impressed? We have done much penance, and you don't even notice it!' (Is. 58:3). 'You have said—What's the use of serving God? What have we gained by obeying his commands or by trying to show the Lord Almighty that we are sorry for our sins?' (Mal. 3:14). 'You can't wait for the Sabbath day to be over and the religious festivals to end so you can get back to cheating the helpless. You measure out your grain in false measures and weigh it out on dishonest scales.' (Amos 8:5).

[4.] True grace makes a man most careful, and most fearful of his own heart.(Psalm 51:10; 119:36, 80; 86:11). It makes him most studious about his own heart—informing that, examining that, and watching over that. But temporary grace, mere moral virtues, make men more mindful and careful of others, to instruct them and counsel them, and stir up them, and watch over them. This does with open mouth, demonstrate that their graces are not saving—but that they are temporary; and no more than Judas, Demas, and the pharisees had.

[5.] True grace will work a man's heart to love and cleave to the strictest and holiest ways and things of God, for their purity and sanctity, in the face of all dangers and hardships. 'Your word is very pure, therefore your servant loves it (Psalm 119:140). Others love it, and like it, and follow it—for the credit, the honor, the advantage that they get by it; but I love it for the spiritual beauty and purity of it. So the psalmist, 'All this has happened despite our loyalty to you. We have not violated your covenant. Our hearts have not deserted you. We have not strayed from your path. Yet you have crushed us in the desert. You have covered us with darkness and death.' (Psalm 44:17-19). But temporary grace will not bear up the soul against all oppositions and discouragements in the ways of God, as is clear by their apostasy in John 6:60, 66, and by the stony ground hearers falling away (Matt. 13:20, 21).

Grace is a panoply against all trouble, and a paradise of all pleasures.

[6.] True grace will enable a man to step over the world's

crown, to take up Christ's cross; to prefer the cross of Christ above the glory of this world. It enabled Abraham, and Moses, and Daniel, with those other worthies in Heb. 11, to do so.

Godfrey Bouillon, crusader king of Jerusalem, refused to be crowned with a crown of gold, saying, 'That it not fitting for a Christian to wear a crown of gold—where Christ had worn a crown of thorns.' Oh! but temporary grace cannot work the soul to prefer Christ's cross above the world's crown; but when these two meet, a temporary Christian steps over Christ's cross to take up, and keep up, the world's crown. 'Demas has forsaken us to embrace this present world' (2 Tim. 4:10). So the young man in the Gospel had many good things in him; he bid fair for heaven, and came near to heaven; but when Christ set his cross before him, he steps over that to enjoy the world's crown (Matt. 19:19-22). When Christ bid him, 'go and sell all that he had, and give to the poor—he went away sorrowful, for he had great possessions.' If heaven be to be had upon no other terms, Christ may keep his heaven to himself, he will have none!

There are few are of Jerome's mind, who had rather have Paul's coat with his heavenly graces, than the purple of kings with their kingdoms.

[7.] Sanctifying grace, renewing grace, puts the soul upon spiritual duties, from spiritual and intrinsic motives, as from the sense of divine love—which constrains the soul to wait on God, and to act for God; and the sense of the excellency and sweetness of communion with God, and the choice and precious discoveries that the soul has formerly had of the beauty and glory of God, while it has been in the service of God. The good looks, the good words, the blessed love-letters, the glorious kisses, and the sweet embraces that gracious souls have had from Christ in his service—stimulate and move them to wait upon him in holy duties.

As what I have if offered to you, pleases not you, O Lord, without myself; so the good things we have from you, though they may refresh us, yet they satisfy us not without yourself.

Ah! but restraining grace, temporary grace, puts men upon religious duties only from external motives, as the care of the creature, the eye of the creature, the rewards of the creature, and the keeping up of a name among the creatures, and a thousand such like considerations, as you may see in Saul, Jehu, Judas, Demas, and the scribes and pharisees.

The abbot in Melancthon lived strictly, and walked demurely, and looked humbly, so long as he was but a monk—but when, by his seeming extraordinary sanctity, he got to be abbot, he grew intolerably proud and insolent; and being asked the reason of it, confessed, 'That his former lowly look was but to see if he could find the keys of the abbey.' Such poor, low, vain motives work temporary souls to all the service they do perform.

[8.] Saving grace, renewing grace, will cause a man to follow the Lord fully in the desertion of all sin, and in the observation of all God's precepts.Joshua and Caleb followed the Lord fully. (Num. 14:24). Zacharias and Elizabeth were righteous before God, and walked in all the commandments and ordinances of the Lord blameless (Luke 1:5, 6). The saints in the Revelation are described by this, that 'they follow the Lamb wherever he goes' (Rev. 14:4).

But restraining grace, temporary grace, cannot enable a man to follow the Lord fully. All that temporary grace can enable a man to do, is to follow the Lord partially, unevenly, and haltingly, as you may see in Jehu, Herod, Judas, and the scribes and pharisees, who paid tithe of 'mint, and anise, and cummin—but omitted the weightier matters of the law, judgment, mercy, and faith' (Matt. 23:23).

True grace works the heart to the hatred of all sin, and to the love of all truth. It works a man to the hatred of those sins that for his blood he cannot conquer, and to loathe those sins that he would give all the world to overcome (Psalm 119:104, 128). So that a soul truly gracious can say, Though there is no one sin mortified and subdued in me, as it should be, and as I would desire; yet every sin is hated and loathed by me. So a soul truly gracious can say, Though I do not obey any one command as I should, and as I would desire, yet every word is sweet, every command of God is precious (Psalm 119:6, 119, 127, 167). I dearly prize and greatly love those commands that I cannot obey; though there be many commands that I cannot in a strict sense fulfill, yet there is no command I would not fulfill, that I do not exceedingly love. 'I love your commandments above gold, above fine gold:' 'My soul has kept your testimonies, and I love them exceedingly' (Psalm 119, 127, 167).

'I had rather go to hell pure from sin, then to heaven polluted with that filth' (Anselm). 'Give what you command, and command what you will' (Augustine).

[9.] True grace leads the soul to rest in Christ, as in his 'summum bonum,' the chief good.It works the soul to center in Christ, as in his highest and ultimate end. 'Where should we go? you have the words of eternal life' (John 6:68). 'My lover is dark and dazzling, better than ten thousand others! I found the one I love. I held on to him and would not let him go!' (Cant. 5:10; 3:4). That wisdom which a believer has from Christ—it leads him to center in the wisdom of Christ (1 Cor. 1:30). And that love the soul has from Christ—it leads the soul to center in the love of Christ. And that righteousness the soul has from Christ, it leads the soul to rest and center in the righteousness of Christ (Phil. 3:9).

Grace is that star that leads to Christ; it is that cloud and pillar of fire that leads the soul to the heavenly Canaan, where Christ sits chief. True grace is a beam of Christ, and where it is, it will naturally lead the soul to rest in Christ. The stream does not more naturally lead to the fountain, nor the effect to the cause—than true grace leads the soul to Christ.

But restraining grace, temporary grace, works the soul to center and rest in things below Christ. Sometimes it works the soul to center in the praises of the creature; sometimes to rest in the rewards of the creature: 'Verily they have their reward,' said Christ (Matt. 6:1, 2): and so in an hundred other things (Zech. 7:5, 6).

[10.] True grace will enable a soul to sit down satisfied and contented with the naked enjoyments of Christ. The enjoyment of Christ without honor will satisfy the soul; the enjoyment of Christ without riches, the enjoyment of Christ without pleasures, and without the smiles of creatures, will content and satisfy the soul. 'It is enough; Joseph is alive' (Gen. 45:28). So says a gracious soul, though honor is not, and riches are not, and health is not, and friends are not—it is enough that Christ is, that he reigns, conquers, and triumphs. Christ is the pot of manna, the cruse of oil, a bottomless ocean of all comfort, contentment, and satisfaction. He who has him lacks nothing: he who lacks him enjoys nothing. 'Having nothing,' says Paul, 'and yet possessing all things' (2 Cor. 6:10). A contented man cannot be a poor man.

Oh! but a man who has but temporary grace—who has but restraining grace, cannot sit down satisfied and contented, under the lack of outward comforts. Christ is good with honors, says such a soul; and Christ is good with riches, and Christ is good with pleasures, and he is good with such and such outward contents. I must have Christ and the world, or else with the young man in the Gospel, in spite of my soul, I shall forsake Christ to follow the world. Ah! how many shining professors are there in the world, who cannot sit down satisfied and contented, under the lack of this or that outward comfort and convenience—but are like bedlams, fretting and vexing, raging and angry—as if there were no God, no heaven, no hell, nor no Christ—to make up all such outward comforts.

But a soul truly gracious can say: In having nothing I have all things, because I have Christ; having therefore all things in him, I seek no other reward, for he is the universal reward. Such a soul can say: Nothing is sweet to me without the enjoyment of Christ in it; honors, nor riches, nor the smiles of creatures, are not sweet to me no farther than I see Christ, and taste Christ in them. The confluence of all outward good, cannot make a heaven of glory in my soul, if Christ, who is the top of my glory, be absent.

As Absalom said, 'What is all this to me so long as I cannot see the king's face?' (2 Sam. 14:32). So says the saved soul: Why do you tell me of this and that outward comfort, when I cannot see the face of him whom my soul loves? Why, honor is not my Christ; riches are not my Christ; the favor of the creature is not my Christ! Let me have Jesus—and let the men of this world take the world, and divide it among themselves! I prize my Christ above all, I would enjoy my Christ above all other things in the world. His presence will make up the absence of all other comforts. His absence will darken and embitter all my comforts—so that my comforts will neither taste like comforts, nor look like comforts, nor warm like comforts—when he who should comfort my soul stands afar off (Lam. 1:16). Christ is all and in all to souls truly gracious (Col. 3:11). We have all things in Christ. Christ is all things to a Christian. If we are sick, Jesus is a physician. If we thirst, Jesus is a fountain. If our sins trouble us, Jesus is our righteousness. If we stand in need of help, Jesus is mighty to save. If we fear death, Jesus is life. If we are in darkness, Jesus is light. If we are weak, Jesus is strength. If we are in poverty, Jesus is plenty. If we desire heaven, Jesus is the way. The soul cannot say, 'this I would have, and that I would have.' But having Jesus, he has all he needs—eminently, perfectly, eternally.

Luther said, he had rather be in hell with Christ than in heaven without him.

'None but Christ! none but Christ!' said Lambert the martyr, lifting up his hands and his flaming fingers!

Augustine upon Psalm 12 brings in rebuking a discontented Christian thus: What is your faith? have I promised you these things? What! were you made a Christian that you should flourish here in this world?

Contentment is the deputy of outward felicity, and supplies the place where it is absent. As the Jews throw the book of Esther to the ground before they read it, because the name of God is not in it, as the Rabbis have observed; so do saints in some sense those mercies wherein they do not read Christ's name, and see Christ's heart.

DEVICE 5. By suggesting to them, That that conflict which is in them, is not a conflict which is only in saints—but such a conflict that is to be found in hypocrites and profane souls;when the truth is, there is as much difference between the conflict which is in them, and that which is in wicked men, as there is between light and darkness, between heaven and hell. The devil is a liar, and the father of lies. The devil's breasts (says Luther) are very fruitful with lies. And the truth of this I shall evidence to you in the following particulars:

[I.] The whole frame of a believer's soul is against sin.the understanding, the will, and the affections—all the powers and faculties of the soul—are in arms against sin. A covetous man may condemn covetousness, and yet the frame and bent of his heart may be to it. A proud person may condemn pride, and yet the frame of his spirit may be to it. The drunkard may condemn drunkenness, and yet the frame of his spirit may be to it. A man may condemn stealing and lying, and yet the frame of his heart may be to it. 'You who preach a man should not steal—do you steal? You who say a man should not commit adultery—do you commit adultery? You who abhor idols—do you commit sacrilege? You who make your boast of the law—through breaking the law you dishonor God.' (Rom. 2:21-23).

But a saint's will is against sin. 'The evil that I would not do, that I do.' And his affections are against it, 'What I hate, I do' (Rom. 7:19,20).

It was a good saying of Augustine,'Lord, deliver me from an evil man, myself!' He complains that men do not tame their beasts in their own bosoms.

[2.] A Christian conflicts against sin universally, the least as well as the greatest; the most profitable and the most pleasing sin, as well as against those which are less pleasing and profitable. "I hate every false way." Psalm 119:104. The Hebrew signifies to hate with a deadly and irreconcilable hatred. He will combat with all sin, though he cannot conquer one as he should, and as he desires. He knows that all sin strikes at God's holiness, as well as his own happiness; at God's glory, as well as at his soul's comfort and peace.

The Christian knows that all sin is hateful to God, and that all sinners are traitors to the crown and dignity of the Lord Jesus. He looks upon one sin, and sees that which threw down Noah, the most righteous man in the world; and he looks upon another sin, and sees that which cast down Abraham, the greatest believer in the world; and he looks upon another sin, and sees that which threw down David, the best king in the world. He sees that one sin threw down Samson, the strongest man in the world; another cast down Solomon, the wisest man in the world; and another Moses, the meekest man in the world; and another sin cast down Job, the most patient man in the world. This raises a holy indignation against all sin, so that nothing can satisfy and content his soul, but a destruction of all those lusts and vermin which vex and rack his righteous soul.

It will not suffice a gracious soul to see justice done upon one sin--but he cries out for justice upon all. He would not have some crucified and others spared; but cries out, "Lord, crucify them all, crucify them all!"

Oh! but now the conflict that is in wicked men is partial; they frown upon one sin and smile upon another; they strike at some sins yet stroke others; they thrust some out of doors but keep others close in their bosoms; as you may see in Jehu, Herod, Judas, Simon Magus, and Demas. Wicked men strike at gross sins, such as are not only against the law of God—but against the laws of nature and society—but make nothing of less sins; as vain thoughts, idle words, sinful motions, and petty oaths. They fight against those sins that fight against their honor, profits, and pleasures—but make truce with those which are as dear as right hands and as right eyes to them.

[3.] The conflict that is in a saint, against sin, is maintained by several arguments: by arguments drawn from the love of God, the honor of God, the sweetness and communion with God, and from the spiritual and heavenly blessings and privileges which are conferred upon them by God, and from arguments drawn from the blood of Christ, the glory of Christ, the eye of Christ, the kisses of Christ, and the intercession of Christ, and from arguments drawn from the indwelling of the Spirit, the seal of the Spirit, the witness of the Spirit, the comforts of the Spirit. Though to be kept from sin brings comfort to us; yet we oppose sin from spiritual and heavenly arguments, which brings most glory to God.

Oh! but the conflict that is in wicked men is from low, carnal, and legal arguments, drawn from the eye, ear or hand of the creature, or drawn from shame, hell, and curses of the law (2 Cor. 12:7-9).

[4.] The conflict that is in saints is a constant conflict.Though sin and grace were not born in the heart of a saint together, and though they shall not die together; yet, while a believer lives, they must conflict together. Paul had been fourteen years converted, when he cried out, 'I have a law in my members rebelling against the law of my mind, and leading me captive to the law of sin' (Rom. 7:2, 3).

A Christian lives fighting and dies fighting, he stands fighting and falls fighting, with his spiritual weapons in his hands. It was an excellent saying of Eusebius, 'Our fathers overcame the torrents of the flames, let us overcome the fiery darts of vices.' Consider that the pleasure and sweetness which follows victory over sin, is a thousand times beyond that seeming sweetness that is in sin!

But the conflict that is in wicked men is inconstant: now they fall out with sin, and later they fall in with sin. Now sin is bitter, later it is sweet. Now the sinner turns from his sin, and later he turns to the wallowing in sin, as the swine does to the wallowing in the mire (2 Pet. 2:19, 20). One hour you shall have him praying against sin, as if he feared it more than hell; and the next hour you shall have him pursuing after sin, as if there were no God to punish him, no justice to damn him, no hell to torment him.

[5.] The conflict that is in the saints, is in the same faculties.There is the judgment against the judgment, the mind against the mind, the will against the will, the affections against the affections. That is, the regenerate part against the unregenerate part, in all the parts of the soul.

But now, in wicked men, the conflict is not in the same faculties—but between the conscience and the will. The will of a sinner is bent strongly to such and such sins—but conscience puts in and tells the sinner, God has made me his deputy, he has given me a power to hang, to examine, scourge, judge, and condemn, and if you do such and such wickedness, I shall be your jailor and tormenter. I do not bear the rod nor the sword in vain, says conscience; if you sin, I shall do my office, and then your life will be a hell: and this raises a tumult in the soul.

[6.] The conflict that is in the saints, is a more blessed, successful, and prevailing conflict. A saint, by his conflict with sin, gains ground upon his sin: 'Those who are Christ's,' says the apostle, 'have crucified the world with its affections and lusts' (Gal. 5:24). Christ helps them to lead captivity captive, and to set their feet upon the necks of those lusts which have formerly trampled upon their souls and their comforts. As the house of Saul grew weaker and weaker, and the house of David stronger and stronger, so the Lord, by the discoveries of his love, and by the influences of his Spirit—causes grace, the nobler part of a saint, to grow stronger and stronger, and corruption, like the house of Saul, to grow weaker and weaker.

But sin in a wicked heart gets ground, and grows stronger and stronger, notwithstanding all his conflicts. His heart is more encouraged, emboldened, and hardened in a way of sin, as you may see in the Israelites, Pharaoh, Jehu, and Judas, who doubtless found many strange conflicts, tumults, and mutinies in their souls, when God spoke such bitter things against them, and did such justice upon them (2 Tim. 3:13).

These two, grace and sin, are like two buckets of a well, when one is up, the other is down. When one flourishes the other withers. The more grace thrives in the soul, the more sin dies in the soul.

But remember this by way of caution: Though Christ has given sin its death-wound, yet it will die but a lingering death. As a man that is mortally wounded dies by little by little, so does sin in the heart of a saint. The death of Christ on the cross was a lingering death, so the death of sin in the soul is a lingering death; now it dies a little, and anon it dies a little, as the psalmist speaks, 'Slay them not, lest my people forget: scatter them by your power; and bring them down, O Lord our shield' (Psalm 59:11). He would not have them utterly destroyed—but some relics preserved as a memorial. So God deals in respect of sin; it is wounded and brought down—but not wholly slain. Something is still left to keep us humble, wakeful, and watchful, and that our armor may be still kept on, and our weapons always in our hands.

Mortification of sin is a continued act, it is a daily dying to sin, 'I die daily.' A crucified man will strive and struggle, yet, in the eyes of the law, and in the account of all that see him, he is dead. It is just so with sin.

The best men's souls in this life hang between the flesh and the spirit, as it were, between two loadstones; like the tribe of Manasseh, half on this side of Jordan, in the land of the Amorites, and half on that side, in the Holy Land. Yet, in the final outcome, they shall overcome the flesh, and trample upon the necks of their spiritual enemies. The Romans lost many a battle, and yet in the final outcome, were conquerors in all their wars; it is just so with the saints.

There is no such pleasure, as to have overcome a sinful pleasure. Neither is there any greater conquest, as to overcome a man's corruption.

DEVICE 6. By suggesting to the soul, that surely his estate is not good, because he cannot joy and rejoice in Christ as once he could; because he has lost that comfort and joy that once was in his spirit.

Says Satan, You know the time was when your heart was much carried out to joying and rejoicing in Christ; you do not forget the time when your heart used to be full of joy and comfort; but now, how are you fallen in your joys and comforts! Therefore, your estate is not good; you do but deceive yourself to think that ever it was good, for surely if it was, your joy and comfort would have continued. And hereupon the soul is apt to take part with Satan, and say—It is even so; I see all is nothing, and I have but deceived my own soul.

Remedy (1). The first remedy against this device of Satan is, to consider,That the loss of comfort is a separable adjunct from grace. The soul may be full of holy affections, when it is empty of divine consolations. There may be, and often is, true grace, yes, much grace, where there is not a drop of comfort, nor dram of joy. Comfort is not of the being—but of the well-being, of a Christian. God has not so linked these two choice lovers together—but that they may be put asunder. That wisdom which is from above will never work a man to reason thus: I have no comfort, therefore I have no grace; I have lost that joy that once I had, therefore my condition is not good, and was never good. But it will enable a man to reason thus: Though my comfort is gone, yet the God of my comfort abides; though my joy is lost, yet the seeds of grace remain. The best men's joys are as fragile as glass, bright and brittle, and evermore in danger of breaking. Spiritual joy is a sun that is often clouded. It is like a precious flower—subject to fade and wither. (Psalm 63:1, 2, 8; Is. 50:10; Micah 7:8, 9; Psalm 42:5.)

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That the precious things that you still enjoy are far better than the joys and comforts that you have lost. Your union with Christ, your communion with Christ, your sonship, your saintship, your heirship—which you still enjoy by Christ—are far better than the comforts you have lost by sin. What though your comforts are gone, yet your union and communion with Christ remains (Jer. 31:18, 19, 20). Though your comforts are gone, yet you are a son, though a comfortless son; an heir, though a comfortless heir; a saint, though a comfortless saint. Though the 'bag of silver'—your comforts, are lost; yet the 'box of jewels'—your union with Christ, your communion with Christ, your sonship, your saintship, your heirship, which you still enjoy, is far better than the bag of silver you have lost. Yes, the least of those precious jewels is more worth than all the comforts in the world. Let this be a cordial to comfort you, a star to lead you, and a staff to support you—that your box of jewels are safe, though your bag of silver is lost.

When one objected to Faninus' cheerfulness, compared to Christ's agony and sadness—he answered, 'Christ was sad, that I might be merry; he had my sins, and I have his righteousness.'

Remedy (3). The third remedy against this device of Satan is, to consider, That your condition is no different than what has been the condition of those precious souls whose names were written upon the heart of Christ, and who are now at rest in the bosom of Christ. One day you shall have them praising and rejoicing, the next day a-mourning and a-weeping. One day you shall have them a-singing, 'The Lord is our portion!' The next day a-sighing and expostulating with themselves, 'Why are you cast down, O our souls?' 'Why is our harp turned to mourning? and our organ to the voice of those who weep?' (Psalm 51:12, 30:6, 7; Job 23:6, 8, 9, 30, 31; Lam. 1:16; Matt. 27:46; Psalm 42:5; Lam. 5:15)

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That the causes of joy and comfort are not always the same. Perhaps your former joy and comfort sprang from the witness of the Spirit, he bearing witness to your soul—that your nature was changed, your sins pardoned, your soul reconciled. Now, the Spirit may, upon some special occasion, bear witness to the soul, that the heart of God is dearly set upon him, that he loves him with an everlasting love, and yet the soul may never enjoy such a testimony all the days of his life again. Though the Spirit is a witnessing Spirit, it is not his office every day to witness to believers their interest in God, Christ, heaven. The Spirit does not every day make a feast in the soul; he does not make every day to be a day of weaving the wedding robes.

Or, perhaps your former joy and comfort sprang from the newness and suddenness of the change of your condition. For a man in one hour to have his night turned into day, his darkness turned into light, his bitter into sweet, God's frowns into smiles, his hatred into love, his hell into a heaven—must greatly joy and comfort him. It cannot but make his heart to leap and dance in him, who, in one hour, shall see Satan accusing him, his own heart condemning him, the eternal God frowning upon him, the gates of heaven barred against him, all the creation standing armed, at the least beck of God, to execute vengeance on him, and the mouth of the infernal pit open to receive him. Now, in this hour, for Christ to come to the amazed soul, and to say to it, I have trod the wine-press of my Father's wrath for you; I have laid down my life a ransom for you; by my blood I have satisfied my Father's justice, and pacified his anger, and procured his love for you; by my blood I have purchased the pardon of your sins, your freedom from hell, and your right to heaven! Oh! how wonderfully will this cause the soul to leap for joy!

A pardon given unexpectedly into the hand of a malefactor, when he is on the last step of the ladder, ready to be pushed off, will cause much joy and rejoicing. The newness and suddenness of the change of his condition will cause his heart to leap and rejoice; yet, in process of time, much of his joy will be abated, though his life be as dear to him still as ever it was.

Remedy (5). The fifth remedy against this device of Satan is, to consider, That God will restore and make up the comforts of his people. Though your candle be put out, yet God will light it again, and make it burn more bright than ever. Though your sun for the present be clouded, yet he who rides upon the clouds shall scatter those clouds, and cause the sun to shine and warm your heart as in former days, as the psalmist speaks: 'You who have showed me great and sore troubles, shall quicken me again, and shall bring me up again from the depths of the earth. You shall increase my greatness, and comfort me on every side' (Psalm 71:20, 21).

God takes away a little comfort, that he may make room in the soul for a greater degree of comfort. This the prophet Isaiah sweetly shows: 'I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him, and to his mourners' (Isa. 57:18). Bear up sweetly, O precious soul! your storm shall end in a calm, and your dark night in a sunshine day! Your mourning shall be turned into rejoicing, and the waters of consolation shall be sweeter and higher in your soul than ever! The mercy is surely yours—but the time of giving it is the Lord's. Wait but a little, and you shall find the Lord comforting you on every side. See Psalm 126:6, and 42:7, 8.

DEVICE 7. By suggesting to the soul his often relapses into the same sin which formerly he has pursued with particular sorrow, grief, shame, and tears, and prayed, complained, and resolved against.

Says Satan—Your heart is not right with God; surely your estate is not good. You only flatter yourself to think that ever God will eternally own and embrace such a one as you are—who complains against sin, and yet relapses into the same sin; who with tears and groans confesses your sin, and yet always falls into the same sin.

I confess this is a very sad condition for a soul after he has obtained mercy and pity from the Lord, after God has spoken peace and pardon to him, and wiped the tears from his eyes, and set him upon his legs, to return to folly. Ah! how do relapses lay men open to the greatest afflictions and worst temptations! How do they make the wound to bleed afresh! How do they darken and cloud former assurances and evidences for heaven! How do they put a sword into the hand of conscience to cut and slash the soul! They raise such fears, terrors, horrors, and doubts in the soul—that the soul cannot be so frequent in duty as formerly; nor so fervent in duty as formerly; nor so confident in duty as formerly; nor so bold, familiar, and delightful with God in duty as formerly; nor so constant in duty as formerly. They give Satan an advantage; they make the work of repentance more difficult; they make a man's life a burden, and they render death to be very terrible unto the soul.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That there are many scriptures which clearly evidence a possibility of the saints falling into the same sins whereof they have formerly repented. 'I will heal their backslidings, I will love them freely: for my anger is turned away from them,' says the Lord by the prophet Hosea (chap. 14:4). So the prophet Jeremiah speaks: 'Go and proclaim these words toward the north, and say, Return, O backsliding Israel, says the Lord, and I will not cause my anger to fall upon you: for I am merciful, says the Lord, and I will not keep my anger forever. Turn, O backsliding Israel, says the Lord; for I am married unto you: and I will take you one from a city and two from a family, and I will bring you to Zion' (Chap. 3:12, 14). So the psalmist: 'They turned back, and dealt unfaithfully with their fathers; they were turned aside like a deceitful bow.' And no wonder, for though their repentance is ever so sincere and sound, yet their graces are but weak, and their mortification of sin is imperfect in this life. Though by grace they are freed from the dominion of sin, and from the damnatory power of every sin, and from the love of all sin, yet grace does not free them from the indwelling of any one sin; and therefore it is possible for a soul to fall again and again into the same sin. If the fire is not wholly put out, who would think it impossible that it should catch and burn again and again?

The sin of backsliding is a soul sin, 'I will heal their backsliding.' You read of no arms for the back though, you do for the bosom. When a soldier bragged too much of a great scar in his forehead, Augustus Caesar asked him if he did not get it as he looked back when he fled.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That God has nowhere engaged himself by any particular promise, that souls converted and united to Christ shall not fall again and again into the same sin after conversion. I cannot find in the whole book of God where he has promised any such strength or power against this or that particular sin, as that the soul should be forever, in this life, put out of a possibility of falling again and again into the same sins. And where God has not a mouth to speak, I must not have a heart to believe. God will graciously pardon those sins to his people, which he will not in this life totally subdue in his people. I have never seen a promise in Scripture, which says that when our sorrow and grief has been so great, or so much, for this or that sin—that then God will preserve us from ever falling into the same sin. The sight of such a promise would be as life from the dead to many a precious soul, who desires nothing more than to keep close to Christ, and fears nothing more than backsliding from Christ.

In some cases the saints have found God better than his word. He promised the children of Israel only the land of Canaan; but besides that he gave them two other kingdoms which he never promised. And to Zacharias he promised to give him his speech at the birth of the child—but besides that he gave him the gift of prophecy.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the most renowned and now crowned saints have, in the days of their being on earth, relapsed into one and the same sin. Lot was twice overcome with wine; John twice worshiped the angel; Abraham did often deceive, and lay his wife open to adultery to save his own life, which some heathens would not have done. 'And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is your kindness which you shall show unto me; at every place where we shall come, say of me, He is my brother' (Gen. 20:13). David in his wrath was resolved, that he would be the death of Nabal, and all his innocent family; and after this he fell into the foul murder of Uriah.

Though Christ told his disciples that his 'kingdom was not of this world,' yet again, and again, and again, they desired to be high, great, and glorious in this world. Their pride and ambitious desires put them—who were but as so many beggars—upon striving for pre-eminence and greatness in the world, when their Lord and Master told them several times of his sufferings in the world, and of his going out of the world. Jehoshaphat, though a godly man, yet joins with Ahab (2 Chron. 18:1-3, 30, 31); and though he was saved by a miracle, yet soon after, he falls into the same sin, and 'joins himself with Ahaziah king of Israel, who did very wickedly' (2 Chron. 20:35-37). Samson is by the Spirit of the Lord numbered among the faithful worthies, yet he fell often into gross immorality. Peter, you know, relapsed often, and so did Jonah. A sheep may often slip into a slough—as well as a swine.

And this happens, that they may see their own inability to stand, or to resist or overcome any temptation or corruption (Jude 14-16), and that they may be taken off from all false confidences, and rest wholly upon God, and only upon God, and always upon God; and for the praise and honor of the power, wisdom, skill, mercy, and goodness of the physician of our souls—who can heal, help, and cure when the disease is most dangerous, when the soul is relapsed, and grows worse and worse, and when others say, 'There is no help for him in his God,' and when his own heart and hopes are dying.

Perhaps the prodigal son, sets out unto us a Christian relapse, for he was a son before, and with his father, and then went away from him, and spent all; and yet he was not quite undone—but returned again. The prodigal saw the compassion of his father the greater, in receiving him after he had run away from him.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That there are relapses into ENORMITIES, and there are relapses into INFIRMITIES. Now it is not usual with God to leave his people frequently to relapse into enormities; for by his Spirit and grace, by his smiles and frowns, by his word and rod—he usually preserves his people from a frequent relapsing into enormities. Yet he does leave his choicest ones frequently to relapse into infirmities (and of his grace he pardons them)—as idle words, passion, and vain thoughts. Though gracious souls strive against these, and complain of these, and weep over these, yet the Lord, to keep them humble, leaves them frequently to relapse into these. These frequent relapses into infirmities shall never be their bane, because they are their burden.

Relapses into enormities are destructive sins. Therefore the Lord is graciously pleased to put under his everlasting arms, and keep his chosen ones from frequent falling into them.

Remedy (5). The fifth remedy against this device of Satan is, to consider, That there are involuntary relapses, and there are voluntary relapses. Involuntary relapses are, when the resolution and full bent of the heart is against sin, when the soul strives with all its might against sin, by sighs and groans, by prayers and tears, and yet out of weakness is forced to fall back into sin, because there is not spiritual strength enough to overcome. Now, though involuntary relapses must humble us, yet they must never discourage us; for God will freely and readily pardon those, in course.

Voluntary relapses are, When the soul longs and loves to 'return to the flesh-pots of Egypt' (Exod. 16:3). When it is a pleasure and a pastime to a man to return to his old courses, such voluntary relapses speak out the man blinded, hardened, and ripened for ruin.

There is a great difference between a sheep which by weakness falls into the mire--and a swine which delights to wallow in the mire; between a woman who is raped, though she fights and cries out--and an alluring adulteress.

Remedy (6). The sixth remedy against this device of Satan is, to consider, That there is no such power, or infinite virtue, in the greatest horror or sorrow the soul can be under for sin, nor in the sweetest or choicest discoveries of God's grace and love to the soul—as forever to fence and secure the soul from relapsing into the same sin. Grace may be prevailed against by the secret, subtle, and strong workings of sin in our hearts. And those discoveries which God makes of his love, beauty and glory to the soul, do not always abide in their freshness and power upon the heart; but by degrees they fade and wear off, and then the soul may return again to folly. We see this in Peter, who, after he had a glorious testimony from Christ's own mouth of his blessedness and happiness, labors to prevent Christ from going up to Jerusalem to suffer, out of slavish fears that he and his fellows could not be secure, if his Master should be brought to suffer (Matt. 16:15-19, 22-24). And again, after this, Christ had him up into the mount, and there showed him his beauty and his glory, to strengthen him against the hour of temptation which was coming upon him; and yet, soon after he had the honor and happiness of seeing the glory of the Lord (which most of his disciples had not), he basely and most shamefully denies the Lord of glory, thinking by that means to provide for his own safety. And yet again, after Christ had broke his heart with a look of love for his most unlovely dealings, and bade those who were first acquainted with his resurrection to 'go and tell Peter that he was risen' (Mark 16:7). I say, after all this, slavish fears prevail upon him, and he basely dissembles, and plays the Jew with the Jews, and the Gentile with the Gentiles, to the seducing of Barnabas (Gal. 2:11-13).

Yet, by way of caution, know, it is very rare that God does leave his beloved ones frequently to relapse into one and the same gross sin; for the law of nature is in arms against gross sins, as well as the law of grace, so that a gracious soul cannot, dares not, will not, frequently return to gross folly. And God has made even his dearest ones dearly smart for their relapses, as may be seen by his dealings with Samson, Jehoshaphat, and Peter. Ah, Lord! what a hard heart has that man, who can see you stripping and whipping your dearest ones for their relapses, and yet making nothing of returning to folly.

DEVICE 8. By persuading them that their estate is not good, their hearts are not upright, their graces are not sound, because they are so followed, vexed, and tormented with temptations.

It is Satan's method, first to weary and vex your soul with temptations, and then to persuade the soul, that surely it is not loved by God, because it is so much tempted. And by this stratagem he keeps many precious souls in a sad, doubting, and mourning temper many years, as many of the precious sons of Zion have found by woeful experience. He may so tempt as to make a saint weary of his life (Job. 10:1): 'My soul is weary of my life.'

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That those who have been best and most beloved, have been most tempted by Satan. Though Satan can never rob a Christian of his crown, yet such is his malice, that he will therefore tempt, that he may spoil them of their comforts. Such is his enmity to the Father, that the nearer and dearer any child is to him, the more will Satan trouble him, and vex him with temptations. Christ himself was most near and most dear, most innocent and most excellent, and yet none so much tempted as Christ! David was dearly loved by God, and yet by Satan tempted him greatly. Job was highly praised by God himself, and yet much tempted and tried. Peter was much prized by Christ; witness that choice testimony which Christ gave of his faith and happiness, and his showing him his glory in the mount, and that eye of pity that he cast upon him after his fearful fall—and yet tempted by Satan. 'And the Lord said, Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat: but I have prayed for you, that your faith fail you not' (Luke 22:31, 32).

Pirates do not use to set upon poor empty vessels; and beggars need not fear the thief. Those that have most of God, and are most rich in grace—shall be most assaulted by Satan, who is the greatest and craftiest pirate in the world.

Paul had the honor of being exalted as high as heaven, and of seeing that glory which could not be expressed; and yet he was no sooner stepped out of heaven—but he is buffeted by Satan, 'lest he should be exalted above measure' (2 Cor. 12:2, 7). If these, who were so really, so gloriously, so eminently beloved of God, if these, who have lived in heaven, and set their feet upon the stars, have been tempted, let no saints judge themselves not to be loved by God, because they are tempted. It is as natural for saints to be tempted, who are dearly loved by God, as it is for the sun to shine, or a bird to sing. The eagle complains not of her wings, nor the peacock of his train of feathers, nor the nightingale of her voice—because these are natural to them. No more should saints complain of their temptations, because they are natural to them. 'For we wrestle not against flesh and blood—but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places' (Eph. 6:12).

Remedy (2). The second remedy against this device of Satan is, to consider,That all the temptations that befall the saints shall be sanctified to them by a hand of love. Ah! the choice experiences that the saints get of the power of God supporting them, of the wisdom of God directing them (so to handle their spiritual weapons, their graces, as not only to resist—but to overcome), of the mercy and goodness of the Lord pardoning and succouring of them. And therefore, says Paul, 'I received the messenger of Satan for to buffet me, lest I should be exalted, lest I should be exalted above measure' (2 Cor. 12:7). If he had not been buffeted, who knows how his heart would have swelled; he might have been carried higher in conceit, than before he was in his ecstasy.

Temptation is God's school, wherein he gives his people the clearest and sweetest discoveries of his love; a school wherein God teaches his people to be more frequent and fervent in duty. When Paul was buffeted, then he prayed thrice, that is, frequently and fervently; a school wherein God teaches his people to be more tender, meek, and compassionate to other poor, tempted souls than ever. Temptation is a school wherein God teaches his people to see a greater evil in sin than ever, and a greater emptiness in the creature than ever, and a greater need of Christ and free grace than ever. This is a school wherein God will teach his people that all temptations are but his goldsmiths, by which he will try and refine, and make his people more bright and glorious. The outcome of all temptations shall be to the good of the saints, as you may see by the temptations which Adam and Eve, and Christ and David, and Job and Peter and Paul met with. Those hands of power and love, which bring light out of darkness, good out of evil, sweet out of bitter, life out of death, heaven out of hell—will bring much sweet and good to his people, out of all the temptations which come upon them.

Luther said, there were three things that made a preacher: meditation, prayer and temptation.

Remedy (3). The third remedy against this device of Satan is, wisely to consider, That no temptations do hurt or harm the saints, so long as they are resisted by them, and prove the greatest afflictions that can befall them. It is not Satan's tempting—but your assenting; not his enticing—but your yielding, which makes temptations hurtful to your soul. If the soul when it is tempted, resists temptation, and says with Christ, 'Get behind me, Satan' (Matt. 16:23); and with that young convert, 'I am not the man I was,' or as Luther counsels all men to answer all temptations with these words, "I am a Christian!"—if a man's temptation is his greatest affliction, then is the temptation no sin upon his soul, though it be a trouble upon his mind. When a soul can look the Lord in the face, and say, 'Ah, Lord! I have many outward troubles upon me, I have lost such and such a near mercy, and such and such desirable mercies; and yet you who knows the heart—you know that all my crosses and losses do not make so many wounds in my soul, nor fetch so many sighs from my heart, or tears from my eyes—as those temptations do, which Satan dogs my soul with! When it is thus with the soul, then temptations are only the soul's trouble, they are not the soul's sin.

Satan is a malicious and envious enemy. As his names are, so is he. His names are all names of enmity—the accuser, the tempter, the destroyer, the devourer, the envious one. And this malice and envy of his he shows sometimes by tempting men to such sins as are quite contrary to the natural dispositions, as he did Vespasian and Julian, men of sweet and excellent natures, to be most bloody murderers.

And sometimes he shows his malice by tempting men to such things as will bring them no honor nor profit. 'Fall down and worship me' (Matt. 4:9). He tempts to blasphemy, and atheism—the thoughts and first motions whereof cause the heart and flesh to tremble. And sometimes he shows his malice by tempting them to those sins which they have not found their natures prone to, and which they abhor in others.

Now, if the soul resists these, and complains of these, and groans and mourns under these, and looks up to the Lord Jesus to be delivered from these—then shall they not be put down to the soul's account—but to Satan's, who shall be so much the more tormented, by how much the more the saints have been by him maliciously tempted.

Sometimes he shows his malice by letting those things abide by the soul as may most vex and plague the soul, as Gregory observes in his leaving of Job's wife, which was not out of his forgetfulness, carelessness, or any love or pity to Job—but to vex and torment him, and to work him to blaspheme God, despair, and die.

Make present and decided resistance against Satan's temptations; bid defiance to the temptation at first sight. It is safe to resist, it is dangerous to dispute. Eve lost herself and her posterity by falling into artifices of dispute, when she should have resisted, and stood upon terms of defiance with Satan. He who would stand in the hour of temptation must plead with Christ, 'It is written.' He who would triumph over temptations must plead still, 'It is written.' Satan is bold and impudent, and if you are not decided in your resistance, he will give you fresh onsets. It is your greatest honor, and your highest wisdom, decidedly to withstand the beginnings of a temptation; for an after-remedy comes often too late.

Catherine Bretterege once, after a great conflict with Satan, said, 'Reason not with me, I am but a weak woman; if you have anything to say, say it to my Christ; he is my advocate, my strength, and my redeemer, and he shall plead for me.'

Men must not seek to resist Satan's craft with craft—but by open defiance. He shoots with Satan in his own bow—who thinks by disputing and reasoning to put him off. As soon as a temptation shows its face, say to the temptation, as Ephraim to his idols, 'Get you hence, what have I any more to do with you?' (Hosea 14:8). Oh! say to the temptation, as David said to the sons of Zeruiah, 'What have I to do with you? You will be too hard for me!' He who does thus resist temptations, shall never be undone by temptations.

Make strong and constant resistance against Satan's temptations. Make resistance against temptations by arguments drawn from the honor of God, the love of God, your union and communion with God; and from the blood of Christ, the death of Christ, the kindness of Christ, the intercession of Christ, and the glory of Christ; and from the voice of the Spirit, the counsel of the Spirit, the comforts of the Spirit, the presence of the Spirit, the seal of the Spirit, the whisperings of the Spirit, the commands of the Spirit, the assistance of the Spirit, the witness of the Spirit; and from the glory of heaven, the excellency of grace, the beauty of holiness, the worth of the soul, and the vileness or bitterness and evil of sin—the least sin being a greater evil than the greatest temptation in the world.

And see that you make constant resistance, as well as strong resistance. Satan will come on with new temptations when old ones are too weak. In a calm prepare for a storm. The tempter is restless, impudent, and subtle; he will suit his temptations to your constitutions and inclinations. Satan loves to sail with the wind. If your knowledge is weak—he will tempt you to error. If your conscience is tender—he will tempt you to scrupulosity and too much preciseness, as to do nothing but hear, pray, and read. If your consciences be wide and large—he will tempt you to carnal security. If you are bold-spirited—he will tempt you to presumption; if timorous, to desperation; if flexible, to inconstancy; if proud and stiff, to gross folly. Therefore still fit for fresh assaults, make one victory a step to another. When you have overcome a temptation, take heed of unbending your bow, and look well to it, that your bow is always bent, and that it remains in strength. When you have overcome one temptation, you must be ready to enter the battle with another.

As distrust in some sense, is the mother of safety; so carnal security is the gate of danger. A man had need to fear this most of all—that he fears not at all. If Satan were always roaring, we would be always a-watching and resisting him. And certainly he who makes strong and constant resistance of Satan's temptations, shall in the end get above his temptations, and for the present is secure enough from being ruined by his temptations.

Luke 4:13, 'And when the devil had ended all the temptation, he departed from him for a season.' Christ had no rest until he was exactly tried with all sorts of temptations.

For a close of this, remember, that it is dangerous to yield to the least sin—to be rid of the greatest temptation. To take this course were as if a man should think to wash himself clean in ink, or as if a man should exchange a light cross, made of paper, for an iron cross, which is heavy, toilsome, and bloody. The least sin set home upon the conscience, will more wound, vex, and oppress the soul, than all the temptations in the world can. Therefore never yield to the least sin—to be rid of the greatest temptation. I will leave you to make the application.

He who will yield to sin to be rid of temptation, will be so much the more tempted—and the less able to withstand temptations.

SATAN'S DEVICES TO DESTROY & ENSNARE

ALL SORTS & RANKS OF MEN IN THE WORLD

I. DEVICES AGAINST THE GREAT AND HONORABLE OF THE EARTH

DEVICE 1. His first device to destroy the great and honorable of the earth is, By working them to make it their business to seek themselves, to seek how to elevate themselves, to raise themselves, to enrich themselves, to secure themselves, as you may see in Pharaoh, Ahab, Rehoboam, Jeroboam, Absalom, Joab, Haman, and others. Self-seeking, like the deluge, overthrows the whole world. But were the Scripture silent, our own experiences do abundantly evidence this way and method of Satan to destroy the great and the honorable; to bury their souls in hell, by drawing them wholly to mind themselves, and only to mind themselves, and in all things to mind themselves, and always to mind themselves. 'All,' said the apostle 'mind themselves' (Phil. 2:21). That is—all comparatively, in respect of the dearth of others who let fall their private interests, and drown all self-seeking, in the glory of God and the public good.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That self-seeking is a sin which will put men upon a plethora of sins, upon sins not only against the law of God, the rules of the gospel—but which are against the very laws of nature—which are so much darkened by the fall of man. It puts the Pharisees upon opposing Christ, and Judas upon betraying Christ, and Pilate upon condemning Christ. It puts Gehazi upon lying, and Balaam upon cursing, and Saul and Absalom upon plotting David's ruin. It puts Pharaoh and Haman upon contriving ways to destroy those Jews whom God did purpose to save by his mighty arm. It puts men upon using wicked balances, and the bag of deceitful weights. It puts men upon ways of oppression and 'selling the righteous for silver, and the poor for a pair of shoes' (Amos 2:6). I know not any sin in the world but this sin of self-seeking will put men upon it—though it be their eternal loss!

Self-love is the root of the hatred of others, 2 Tim. 3:2. First, lovers of themselves, and then fierce, etc. The naturalists observe, that those beasts which are most cruel to others are most loving to their own.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That self-seeking does exceedingly abase a man. It strips him of all his royalty and glory. It makes a man become a servant to the creature, yes, often to the worst of creatures; yes, a slave to slaves, as you may see in Judas, Demas, Balaam, and the scribes and Pharisees.* Self-seekers bow down to the creatures, as Gideon's many thousands bowed down to the waters. Self-seeking will make a man say anything, do anything, and be anything, to please the lusts of others, in order to get advantages upon others. Self-seeking transforms a man into all shapes and forms; now it makes a man appear as an angel of light, anon as an angel of darkness. Now self-seekers are seemingly for God, anon they are openly against God; now you shall have them crying, 'Hosanna in the highest,' and anon, 'Crucify him, crucify him;' now you shall have them build with the saints, and anon you shall have them plotting the overthrow of the saints, as those self-seekers did in Ezra and Nehemiah's time. Self-seekers are the basest of all people. There is no service so base, so poor, so low—but they will bow to it. They cannot look neither above, nor beyond their own lusts, and the enjoyment of the creature (Rom. 1:25). These are the prime and ultimate objects of their desires.

Remedy (3). The third remedy against this device of Satan is, solemnly To dwell upon those dreadful curses and woes that are from heaven denounced against self-seekers. 'Destruction is certain for you who buy up property so others have no place to live. Your homes are built on great estates so you can be alone in the land.' (Is. 5:8). So Habakkuk 2:6, 9-12: 'How terrible it will be for you who get rich by unjust means! You believe your wealth will buy security, putting your families beyond the reach of danger. But by the murders you committed, you have shamed your name and forfeited your lives. The very stones in the walls of your houses cry out against you, and the beams in the ceilings echo the complaint. How terrible it will be for you who build cities with money gained by murder and corruption!' The materials of the house built up by oppression shall come as joint witnesses. The stones of the wall shall cry, 'Lord, we were built up by blood and violence; and the beam shall answer, True, Lord, even so it is.' The stones shall cry, Vengeance, Lord! upon these self-seekers! and the beam shall answer, Woe to him, because he built his house with blood!

So Isaiah: 'Destruction is certain for the unjust judges, for those who issue unfair laws. They deprive the poor, the widows, and the orphans of justice. Yes, they rob widows and fatherless children!' (Is. 10:1, 2). So Amos: 'Woe unto them that are at ease in Zion, and trust in the mountain of Samaria. You push away every thought of coming disaster, but your actions only bring the day of judgment closer. How terrible it will be for you who sprawl on ivory beds surrounded with luxury, eating the meat of tender lambs and choice calves. You sing idle songs to the sound of the harp.' (Amos 6:1, 3-6). So Micah: 'How terrible it will be for you who lie awake at night, thinking up evil plans. You rise at dawn and hurry to carry out any of the wicked schemes you have power to accomplish. When you want a certain piece of land, you find a way to seize it. When you want someone's house, you take it by fraud and violence. No one's family or inheritance is safe with you around!' (Micah 2:1, 2).

By these scriptures, you see that self-seekers labor like a woman in travail—but their birth proves their death, their pleasure their pain, their comforts their torment, their glory their shame, their exaltation their desolation. Loss, disgrace, trouble and shame, vexation and confusion, will be the certain portion of self-seekers.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That self-seekers are self-losers and self-destroyers. Absalom and Judas seek themselves, and hang themselves. Saul seeks himself, and kills himself. Ahab seeks himself, and loses himself, his crown and kingdom. Pharaoh seeks himself, and overthrows himself and his mighty army in the Red Sea. Cain sought himself, and slew two at once, his brother and his own soul. Gehazi sought change of clothing—but God changed his clothing into a leprous skin. Haman sought himself, and lost himself. The princes and residents sought themselves, in the ruin of Daniel—but ruined themselves, their wives and children.

That which self-seekers think should be a staff to support them, becomes by the hand of justice an iron rod to break them; that which they would have as springs to refresh them, becomes a gulf utterly to consume them. The crosses of self-seekers shall always exceed their mercies: their pain their pleasure; their torments their comforts. Every self-seeker is a self-tormentor, a self-destroyer; he carries a hell, an executioner, in his own bosom.

Adam seeks himself—and loses himself, paradise, and that blessed image that God had stamped upon him. Lot seeks himself (Gen. 13:10, 11) and loses himself and his goods. Peter seeks to save himself and miserably loses himself. Hezekiah in the business of the ambassadors, seeks himself, and lost himself and his life too, had not God saved him by a miracle.

Remedy (5). The fifth remedy against this device of Satan is, To dwell much upon the famous examples of those worthy saints that have denied themselves and preferred the public good before their own particular advantage. As Moses: 'And the Lord said unto Moses, Leave me alone so I may destroy them and erase their name from under heaven. Then I will make a mighty nation of your descendants, a nation larger and more powerful than they are.' (Deut. 9:14). Oh! but this offer would not take with Moses, he being a man of brave public spirit. He is hot in his desires and prayers that the people might be spared and pardoned; says he, 'Please pardon the sins of this people because of your magnificent, unfailing love, just as you have forgiven them ever since they left Egypt. Then the Lord said, "I will pardon them as you have requested.' (Num. 14:19-20). Ah! should God make such an offer to many, I am afraid they would prefer their own advantage above the public good; they would not care what became of the people, so that they and theirs might be made great and glorious in the world; they would not care about others, so that they might have a Babel built for them, though it was upon the ashes and ruin of the people.

Baser spirits than these are not in hell; no, not in hell; and I am sure there are no such spirits in heaven. Such men's hearts and principles must be changed, or they will be undone forever. Nehemiah was a choice soul, a man of a brave public spirit, a man that spent his time, his strength, and his estate, for the good and ease of his people. 'I would like to mention that for the entire twelve years that I was governor of Judah—from the twentieth until the thirty-second year of the reign of King Artaxerxes—neither I nor my officials drew on our official food allowance. This was quite a contrast to the former governors who had laid heavy burdens on the people, demanding a daily ration of food and wine, besides a pound of silver. Even their assistants took advantage of the people. But because of my fear of God, I did not act that way. I devoted myself to working on the wall and refused to acquire any land. And I required all my officials to spend time working on the wall. I asked for nothing, even though I regularly fed 150 Jewish officials at my table, besides all the visitors from other lands! The provisions required at my expense for each day were one ox, six fat sheep, and a large number of domestic fowl. And every ten days we needed a large supply of all kinds of wine. Yet I refused to claim the governor's food allowance because the people were already having a difficult time. Remember, O my God, all that I have done for these people, and bless me for it.' (Neh. 5:14-19). Likewise Daniel was a man of a brave public spirit: 'Then the other administrators and princes began searching for some fault in the way Daniel was handling his affairs, but they couldn't find anything to criticize. He was faithful and honest and always responsible. So they concluded, Our only chance of finding grounds for accusing Daniel will be in connection with the requirements of his religion.' (Daniel 6:4, 5).

Christ had a public spirit; he laid out himself, and laid down himself for a public good. Oh! never leave looking and meditating upon these precious and sweet examples until your souls are quickened and raised up, to act for the public good, more than for your own particular advantage. Many heathens have been excellent at this.

Macrobius writes of Augustus Caesar, in whose time Christ was born, that he carried such an entire and fatherly affection to the commonwealth, that he called it filiam suam, his own daughter; and therefore refused to be called Dominus, the lord or master of his country, and would only be called Pater patriae, father of his country, because he governed it not by fear but by love; the senate and the people of Rome jointly saluting him by the name of Pater patriae, father of his country. The people very much lamented his death, using that speech, 'Would he had never died.'

So Marcus Regulus, to save his country from ruin, exposed himself to the greatest sufferings that the malice and rage of his enemies could inflict. So Titus and Aristides, and many others, have been famous for their preferring the public good above their own advantage. My prayer is, and shall be, that all our rulers may be so spirited by God, that they may be willing to be anything, to be nothing, to deny themselves, and to trample their sinful selves under feet, in order to the honor of God, and a public good; that so neither saints nor heathens may be witnesses against them in that day, wherein the hearts and practices of all the rulers in the world shall be open and naked before him who judges the world in righteousness and judgment.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That self is a great hindrance to divine things; therefore the prophets and apostles were usually carried out of themselves, when they had the clearest, choicest, highest, and most glorious visions.Self-seeking so blinds the soul, that it cannot see a beauty in Christ, nor an excellency in holiness; it distempers the palate, that a man cannot taste sweetness in the word of God, nor in the ways of God, nor in the society of the people of God. It shuts the hand against all the soul-enriching offers of Christ; it hardens the heart against all the knocks and entreaties of Christ; it makes the soul as an empty vine, and as a barren wilderness: 'Israel is an empty vine, he brings forth fruit to himself' (Hosea 10:1).

There is nothing that speaks a man to be more empty and void of God, Christ, and grace, than self-seeking. The Pharisees were great self-seekers, and great undervaluers of Christ, his word and Spirit. There is not a greater hindrance to all the duties of piety than self-seeking. Oh! this is that which keeps many a soul from looking after God and the precious things of eternity. They cannot wait on God, nor act for God, nor abide in those ways wherein they might meet with God, by reason of self. Self-seeking is that which puts many a man upon neglecting and slighting the things of his peace. Self-seekers will neither go into heaven themselves, nor allow others to enter, that are ready to take the kingdom by violence, as you may see in the scribes and Pharisees. Oh! but a gracious spirit is acted quite other ways, as you may see in that sweet scripture (Cant. 7:13), 'At our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O beloved.' All the church has and is, is only for him. Let others bear fruit to themselves, and lay up for themselves, gracious spirits will work for Christ and lay up for Christ.

All the divine endeavors and productions of saints fall into God's bosom, and empty themselves into his lap. As Christ lays up his merits for them, his graces for them, his comforts for them, his crown for them; so they lay up all their fruits, and all their loves, all their graces, and all their experiences, and all their services, only for him who is the soul of their comforts, and the crown and top of all their royalty and glory.

Self-seekers, with Esau, prefers bowl of pottage above their birthright, and with the men of Shechem, esteem the bramble above the vine, the olive, and the fig-tree; yes they esteem empty things above a full Christ, and base things above a glorious Christ. The saints' motto is, 'For you, Lord, for you; not unto us, Lord.'

DEVICE 2. By engaging them against the people of God, against those who are his jewels, his pleasant portion, the delight of his eye and the joy of his heart. Thus he drew Pharaoh to engage against the children of Israel—and that was his overthrow. So he engaged Haman against the Jews—and so brought him to hang upon that gallows that he had made for Mordecai (Esther 7). So he engaged those princes against Daniel—which was the utter ruin of them and their relations (Dan. 6). So in Revelation 20:7-9, "When the thousand years end, Satan will be let out of his prison. He will go out to deceive the nations from every corner of the earth, which are called Gog and Magog. He will gather them together for battle—a mighty host, as numberless as sand along the shore. And I saw them as they went up on the broad plain of the earth and surrounded God's people and the beloved city. But fire from heaven came down on the attacking armies and consumed them."

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That none have engaged against the saints—but have been ruined by the God of saints. Divine justice has been too hard for all who have opposed and engaged against the saints, as is evident in Saul, Pharaoh, and Haman 'He reproved kings for their sakes, saying, Touch not my anointed, and do my prophets no harm' (Psalm 105:15). When men of Balaam spirits and principles have been engaged against the saints, how has the angel of the Lord met them in the way, and jostled their bones against the wall! How has he broke their backs and necks, and by his drawn sword cut them off in the prime of their days, and in the height of their sins!

Ah! what a harvest has hell had in our days, of those who have engaged against the Lamb, and those who are called, chosen and faithful! Ah! how has divine justice poured out their blood as water upon the ground! how has he laid their honor and glory in the dust, who, in the pride and madness of their hearts, said, as Pharaoh, 'We will pursue, we will overtake, we will divide the spoil, our lusts shall be satisfied upon them. We will draw our sword, our hand shall destroy them' (Exod. 15:9). In the things wherein they have spoken and done proudly, justice has been above them. History abounds in many instances of this kind.

Remedy (2). The second remedy against this device of Satan is, To dwell some time every morning upon the following scriptures, wherein God has engaged himself to stand by his people and for his people, and to make them victorious over the greatest and wisest of their enemies. 'Associate yourselves,' says the Lord by the prophet, 'O you people, and you shall be broken in pieces; and give ear, all you of far countries: gird yourselves, and you shall be broken in pieces. Take counsel together, and it shall come to nothing; speak the word, and it shall not stand: for God is with us.' 'Fear not, you worm Jacob, and you men of Israel: I will help you, says the Lord, and your Redeemer, the Holy One of Israel. Behold, I will make you a new sharp threshing instrument having teeth: you shall thresh the mountains, and beat them small, and shall make the hills as chaff. You shall fan them, and the wind shall carry them away, and the whirlwind shall scatter them, and you shall rejoice in the Lord, and shall glory in the Holy One of Israel.' 'No weapon that is formed against you shall prosper, and every tongue that shall rise against you in judgment, you shall condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, says the Lord.' 'Now also many nations are gathered together against you that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel; for he shall gather them as sheaves into the floor. Arise and thresh, O daughter of Zion: I will make your horn iron, and I will make your hoof brass, and you shall beat in pieces many people, and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth.' 'Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege, both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.' (Is. 8:9, 41:14, 15, and 54:17. Micah 4:11-13; Zech. 12:2, 3.)

Remedy (3). The third remedy against this device of Satan is, to consider, That you cannot engage against the saints—but you must engage against God himself, by reason of that near and blessed union that is between God and them. You cannot be fighters against the saints—but you will be found in the casting up of the account to be fighters against God himself. And what greater madness than for weakness itself—to engage against an almighty strength! The near union that is between the Lord and believers, is set forth by that near union that is between a husband and his wife. 'They two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church; we are members of his body, of his flesh, and of his bones,' says the apostle (Eph. 5:32). This near union is set forth by that union that is between the head and the members, which make up one body, and by that union that is between the graft and the stock, which are made one by grafting. The union between the Lord and a believer is so near, that you cannot strike a believer—but the Lord is sensible of it, and takes it as done to himself. 'Saul, Saul, why do you persecute you me?' (Acts 9:4); and 'in all their afflictions he was afflicted' (Is. 63:9). Ah, souls! who ever engaged against God and prospered? who ever took up the sword against him but perished by it? God can speak you to hell and nod you to hell at pleasure. It is your greatest concernment to lay down your weapons at his feet, and to 'Kiss the Son, lest he be angry, and you perish in the midway' (Psalm 2:12).

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That you are much engaged to the saints, as instruments for the mercies that you do enjoy, and for the preventing and removing of many a judgment that otherwise might have been your ruin before this day. Were it not for the saints' sake, God would quickly make the heavens to be as brass and the earth as iron; God would quickly strip you of your robes and glory, and set you upon the ash-heap with Job. They are the props that bear the world from falling about your ears, and that keep the iron rod from breaking of your bones. 'Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them' (Psalm 106:23).

Ah! had not the saints many a time cast themselves into the breach between God's wrath and you, you had been cut off from the land of the living, and had had your portion with those whose names are written in the dust. Many a nation, many a family, is surrounded with blessings for the Josephs' sakes who live therein, and are preserved from many calamities and miseries for the Moses', the Daniels', the Noahs', and the Jobs', sakes, who dwell among them. That is a sweet word (Prov. 10:25), 'As the whirlwind passes, so is the wicked no more: but the righteous is an everlasting foundation, or is the foundation of the world.' The righteous is the foundation of the world, which but for their sakes would soon shatter and fall to ruin. So the psalmist (Psalm 75:3), 'The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.'

'He could have what he would of God', said one concerning Luther. Prayer is the gate of heaven, a key to let us into paradise. 'When the danger is over, the saint is forgotten', is a French proverb and that which many saints in England have found by experience.

The emperor Marcus Antoninus being in Germany with his army, was enclosed in a dry country by his enemies, who so stopped all the passages that he and his army were likely to perish for lack of water. The emperor's lieutenant seeing him so distressed, told him that he had heard that the Christians could obtain anything of their God by their prayers, whereupon the emperor, having a legion of Christians in his army, desired them to pray to their God for his and the army's delivery out of that danger, which they presently did, and presently a great thunder fell among the enemies, and abundance of water upon the Romans, whereby their thirst was quenched, and the enemies overthrown without any fight.

Mary, Queen of Scots, was accustomed to say, 'That she feared Knox's prayers more than an army of ten thousand men.'

I shall close up this last remedy with those sweet words of the psalmist: 'God is well known in Judah; his name is great in Israel. Jerusalem is where he lives; Mount Zion is his home. There he breaks the arrows of the enemy, the shields and swords and weapons of his foes.' (Psalm 76:1-3).

II. DEVICE AGAINST THE LEARNED AND THE WISE

Secondly, Satan has his devices to ensnare and destroy the learned and the wise: and that, sometimes by working them to pride themselves in their parts and abilities; and sometimes by drawing them to rest upon their parts and abilities; and sometimes by causing them to make light and slight of those who lack their parts and abilities, though they excel them in grace and holiness; and sometimes by drawing them to engage their parts and abilities in those ways and things that make against the honor of Christ, the joy of the Spirit, the advancement of the gospel, and the liberty of the saints. The truth of this you may see in the learned scribes and Pharisees. (John 5:44; 1 Kings 22:22-25; 1 Cor. 1:18-29.)

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That you have nothing but what you have received, Christ being as well the fountain of common gifts as of saving grace. 'What have you,' says the apostle, 'that you have not received? And if you have received it, why do you boast as though you had not received it?' (1 Cor. 4:7). 'Whatever you are, you owe to him who made you; and whatever you have, you owe to him who redeemed you' (Bernard).

There are those who would hammer out their own happiness, like the spider climbing up by the thread of her own weaving. Of all the parts and abilities that are in you, you may well say as the young man did of the axe, 'Alas, master! it was but borrowed' (2 Kings 6:5). Alas, Lord! all I have is but borrowed from that fountain that fills all the vessels in heaven and on earth. My gifts are not so much mine as yours: 'Of your own have we offered unto you,' said that princely prophet (1 Chron. 29:14).

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That men's learning and trusting to their own wits, parts, and abilities, have been their utter overthrow and ruin; as you may see in Ahithophel, and those princes that engaged against Daniel, and in the scribes and Pharisees. God loves to confute men in their confidences. He who stands upon his parts and abilities, does but stand upon a quicksand that will certainly fail him. There is nothing in the world which provokes God more to withdraw from the soul than this; and how can the soul stand, when his strength is departed from him? Everything which a man leans upon—will be a dart that will certainly pierce his heart through and through! Ah! how many in these days have lost their estates, their friends, their lives, their souls, by leaning upon their admired parts and abilities! The saints are described by their leaning upon their beloved, the Lord Jesus (Cant. 8:5). He who leans only upon the bosom of Christ, lives the highest, choicest, safest, and sweetest life. Miseries always lie at that man's door that leans upon anything below the precious bosom of Christ; such a man is most in danger, and this is none of his least plagues, that he thinks himself secure. It is the greatest wisdom in the world to take the wise man's counsel: 'Trust in the Lord with all your heart, and lean not to your own understanding' (Prov. 3:5).

Remedy (3). The third remedy against this device of Satan is, to consider, That you do not transcend others more in parts and abilities, than they do you in grace and holiness. There may be, and often is, great parts and abilities, where there is but little grace, yes, no grace. And there may be, and often is, a great deal of grace, where there is but weak parts and abilities. You may be higher than others in gifts of knowledge, utterance, and learning, and those very souls may be higher than you in their communion with God, in their delighting in God, in their dependence upon God, in their affections to God, and in their humble, holy, and unblameable walking before God. Is it folly and madness in a man, to make light and slight of another, because he is not so rich in lead or iron as he, when he is a thousand thousand times richer in silver and gold, in jewels and in pearls, than he? And is it not madness and folly with a witness, in those who have greater parts and abilities than others, to slight them upon that account, when that those very people that they make light and slight of, have a thousand times more grace than they? And yet, ah! how does this evil spirit prevail in the world!

Judas and the scribes and Pharisees had great parts—but no grace. The disciples had grace—but weak parts. (Luke 11:1; 24:19-28.)

It was the sad complaint of Augustine in his time: 'The unlearned,' says he, 'rise up and take heaven by violence, and we with all our learning are thrust down to hell.' It is sad to see how many of the rabbis of these times do make an idol of their parts and abilities, and with what an eye of pride, scorn, and contempt do they look upon those who lack their parts, and who do not worship the idol that they have set up in their own hearts. Paul, who was the great doctor of the Gentiles, did wonderfully transcend in all parts and abilities the doctors and rabbis of our times, and yet, ah! how humbly, how tenderly, how sweetly, does he carry himself towards the lowest and the weakest! 'To the weak I became as weak, that I might win the weak: I am made all things to all men, that I might by all means save some' (1 Cor. 9:22). 'Who is weak, and I am not weak? Who is offended, and I burn not? Wherefore, if food causes my brother to stumble, I will eat no flesh while the world stands, lest I make my brother to offend' (1 Cor. 8:13).

But, ah how little of this sweet spirit is to be found in the doctors of our age, who look sourly and speak bitterly against those who do not see as they see, nor cannot speak as they speak. Sirs! the Spirit of the Lord, even in despised saints, will be too hard for you, and his appearance in them, in these latter days, will be so full of spiritual beauty and glory, as that they will darken that which you are too apt to count and call your glory. The Spirit of the Lord will not allow his choicest jewel grace to be always buried under the straw and stubble of parts and gifts (Is. 60:13-17).

Remedy (4). The fourth remedy against this device of Satan is, to consider, That there is no such way for men to have their gifts and parts blasted and withered, as to pride themselves in them, as to rest upon them, as to make light and slight of those who lack them, as to engage them against those people, ways, and things, that Jesus Christ has set his heart upon. Ah! how has God blasted and withered the parts and abilities of many among us, that have once been famous shining lights! How is their sun darkened, and their glory clouded! 'How is the sword of the Lord upon their arm, and upon their right eye! how is their arm clean dried up, and their right eye utterly darkened!' as the prophet speaks (Zech. 11:17). This is matter of humiliation and lamentation. Many precious discerning saints see this, and in secret mourn for it; and oh! that they were kindly sensible of God's withdrawing from them, that they may repent, keep humble, and carry it sweetly towards God's jewels, and lean only upon the Lord, and not upon their parts and understanding, that so the Lord may delight to visit them with his grace at such a rate as that their faces may shine more gloriously than ever, and that they may be more serviceable to the honor of Christ, and the faith of the saints, than formerly they have been.

Becanus says, that the tree of knowledge bears many leaves, and little fruit. Ah! that it were not so with many in these days.

III. DEVICE AGAINST THE SAINTS

Thirdly, Satan has his devices to destroy the saints; and one great device that he has to destroy the saints is, By working them first to be cold, and then to divide, and then to be bitter and jealous, and then 'to bite and devour one another' (Gal. 5:15). Our own woeful experience is too great a proof of this. The Israelites in Egypt did not more vex one another, than Christians in these days have done, which occasioned a deadly consumption to fall upon some. (If we knock, we break. Dissolution is the daughter of dissension.)

Remedy (1). The first remedy against this device of Satan is,To dwell more upon one another's graces than upon one another's weaknesses and infirmities. It is sad to consider that saints should have many eyes to behold one another's infirmities, and not one eye to see each other's graces, that they should use spectacles to behold one another's weaknesses, rather than looking-glasses to behold one another's graces.

Flavius Vespasian, the emperor, was more ready to conceal the vices of his friends than their virtues. Can you think seriously of this, Christians, that a heathen should excel you, and not blush?

Erasmus tells of one who collected all the lame and defective verses in Homer's works—but passed over all that was excellent. Ah! this is the practice of many professors—that they are careful and skillful to collect all the weaknesses of others, and to pass over all those things which are excellent in them. The Corinthians did eye more the incestuous person's sin than his sorrow, which was likely to have drowned him in sorrow.

Tell me, saints, is it not a more sweet, comfortable, and delightful thing to look more upon one another's graces than upon one another's infirmities? Tell me what pleasure, what delight, what comfort is there in looking upon the enemies, the wounds, the sores, the sickness, the diseases, the nakedness of our friends? Now sin, you know, is the soul's enemy, the soul's wound, the soul's sores, the soul's sickness, the soul's disease, the soul's nakedness; and ah! what a heart has that man who loves thus to look! Grace is the choicest flower in all a Christian's garden; it is the richest jewel in all his crown; it is his princely robes; it is the top of royalty; and therefore must needs be the most pleasing, sweet, and delightful object for a gracious eye to be fixed upon. Sin is darkness, grace is light; sin is hell, grace is heaven; and what madness is it to look more at darkness than at light, more at hell than at heaven! (Not race of place—but grace truly sets forth a man.)

Tell me, saints, does not God look more upon his people's graces than upon their weaknesses? Surely he does. He looks more at David's and Asaph's uprightness than upon their infirmities, though they were great and many. He eyes more Job's patience than his passion. 'Remember the patience of Job,' not a word of his impatience (James 5:11). He who drew Alexander while he had a scar upon his face, drew him with his finger upon the scar. God puts his fingers upon his people's scars, that no blemish may appear. Ah! saints, that you would make it the top of your glory in this, to be like your heavenly Father! By so doing, much sin would be prevented, the designs of wicked men frustrated, Satan outwitted, many wounds healed, many sad hearts cheered, and God more abundantly honored.*

Sin is Satan's work, grace is God's work; and is it not most fit that the child should eye most and mind most, his father's work?

Remedy (2). The second remedy against this device of Satan is, solemnly to consider,That love and union makes most for your own safety and security. We shall be invincible if we are inseparable. The world may frown upon you, and plot against you—but they cannot hurt you. Unity is the best bond of safety in every church and commonwealth.

There was a temple of Concord among the heathens; and shall it not be found among Christians, that are temples of the Holy Spirit?

And this did that Scythian king in Plutarch's book represent lively to his eighty sons, when, being ready to die, he commanded a bundle of arrows fast bound together to be given to his sons to break; they all tried to break them—but, being bound fast together, they could not; then he caused the band to be cut, and then they broke them with ease. He applied it thus: 'My sons, so long as you keep together, you will be invincible; but if the band of union be broke between you, you will easily be broken in pieces.'

Pancirollus says, 'that the most precious pearl among the Romans was called unio, union.'

Pliny writes of a stone in the island of Scyros, that if it be whole, though a large and heavy one, it swims above water—but being broken, it sinks. (No doubt a volcanic, porous product.) So long as saints keep whole, nothing shall sink them; but if they break, they are in danger of sinking and drowning.

Remedy (3). The third remedy against this device of Satan is, To dwell upon those commands of God which require you to love one another. Oh! when your hearts begin to rise against each other, charge the commands of God upon your hearts, and say to your souls, O our souls! has not the eternal God commanded you to love those who love the Lord? And is it not life to obey, and death to rebel? Therefore look that you fulfill the commands of the Lord, for his commands are not like those who are easily reversed; but they are like those of the Medes, which cannot be changed. Oh! be much in pondering upon these commands of God. 'A new commandment I give unto you, that you love one another; as I have loved you, that you also love one another' (John 13:34). It is called a new commandment, because it is renewed in the gospel, and set home by Christ's example, and because it is rare, choice, special, and remarkable above all others.

'This is my commandment, That you love one another, as I have loved you.' 'These things I command you, that you love one another.' 'Owe no man anything—but love one another: for he who loves another, has fulfilled the law.' 'Let brotherly love continue.' 'Love one another, for love is of God, and everyone who loves is born of God, and knows God.' 'See that you love one another with a pure heart fervently.' 'Finally, be all of one mind, having compassion one for another. Love as brethren, be pitiful, be courteous.' 'For this is the message that you heard from the beginning, that we should love one another.' 'And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.' 'Beloved, if God so loved us, we ought also to love one another.' Oh! dwell much upon these precious commands, that your love may be inflamed one to another. (John 15:12, 17; Rom. 13:8; Heb. 13:1; 1 John 4:7; 1 Peter 1:22, and 3:8; 1 John 3:11, 23; 4:11.)

In the primitive times, it was much taken notice of by the heathens, that in the depth of misery, when fathers and mothers forsook their children, Christians, otherwise strangers, stuck one to another, whose love of religion proved firmer than that of nature. Ah! that there were more of that spirit among the saints in these days! The world was once destroyed with water for the heat of lusts, and it is thought it will be again destroyed with fire for the coldness of love.

Remedy (4). The fourth remedy against this device of Satan is, To dwell more upon these choice and sweet things wherein you agree, than upon those things wherein you differ. Ah! did you but thus, how would sinful arguments be abated, and your love raised, and your spirits sweetened one to another! You agree in most things, you differ but in a few; you agree in the greatest and weightiest things, as concerning God, Christ, the Spirit, and the Scripture. You differ only in those points that have been long disputable among men of greatest piety and parts. You agree to own the Scripture, to hold to Christ the head, and to walk according to the law of the new creature.

Shall Herod and Pilate agree? Shall Turks and pagans agree? Shall bears and lions, tigers, and wolves, yes, shall a legion of devils, agree in one body? And shall not saints agree, who differ only in such things as have least of the heart of God in them, and that shall never hinder your meeting in heaven?

What a sad thing was it that a heathen should say, 'No beasts are so mischievous to men, as Christians are one to another!'

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That God delights to be styled—'the God of peace'; and Christ to be styled—'the Prince of peace, and King of peace'; and the Spirit is a Spirit of peace. 'The fruit of the Spirit is love, joy, peace' (Gal 5:22). Oh! why then should not the saints be children of peace? Certainly, men of froward, unquiet, fiery spirits cannot have that sweet evidence of their interest in the God of peace, and in the Prince of peace, and in the Spirit of peace, as those precious souls have, who follow after the things that make for love and peace. The very name of peace is sweet and comfortable; the fruit and effect thereof pleasant and profitable, more to be desired than innumerable triumphs. Peace is a blessing which ushers in a multitude of other blessings. Where Peace is, there is Christ, because Christ is peace. (2 Cor. 13:11; Is. 9:6).

The ancients were accustomed to paint peace in the form of a woman, with a horn of plenty in her hand. The Grecians had the statue of Peace, with Pluto, the god of riches, in her arms. Ah! peace and love among the saints, is that which will secure them and their mercies at home; yes, it will multiply their mercies; it will engage the God of mercy to crown them with the choicest mercies; and it is that that will render them most zealous, men invincible, and successful abroad. Love and peace among the saints is that which puts the counsels of their enemies to a standstill, and renders all their enterprises abortive; it is that which does most weaken their hands, wound their hopes, and kill their hearts.

Remedy (6). The sixth remedy against this device of Satan is, To make more care and conscience, of keeping up your peace with God. Ah! Christians, I am afraid that your remissness herein is that which has occasioned much of that sourness, bitterness, and divisions that be among you. (There is no fear of knowing too much—but there is much fear in practicing too little.) Ah! you have not, as you should, kept up your peace with God, and therefore it is that you do so dreadfully break the peace among yourselves. The Lord has promised, 'That when a man's ways please him, he will make his enemies to be at peace with him' (Prov. 16:7). Ah! how much more then would God make the children of peace to keep the peace among themselves, if their ways do but please him! All creatures are at his beck and check. Laban followed Jacob with one troop. Esau met him with another, both with hostile intentions; but Jacob's ways pleasing the Lord, God by his mighty power so works that Laban leaves him with a kiss, and Esau met him with a kiss; he has a promise from one, tears from the other, peace with both. If we make it our business to keep up our league with God, God will make it his work and his glory to maintain our peace with men; but if men make light of keeping up their peace with God, it is just with God to leave them to a spirit of pride, envy, passion, contention, division, and confusion, to leave them 'to bite and devour one another, until they are consumed one by another.'

Pharnaces sent a crown to Caesar at the same time he rebelled against him; but he returned the crown and this message back, 'Let him return to his obedience first.' There is no sound peace to be had with God or man—but in a way of obedience.

Remedy (7). The seventh remedy against this device of Satan is, To dwell much upon that near relation and union that is between you. This consideration had a sweet influence upon Abraham's heart: 'And Abraham said unto Lot, Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen—for we are brethren' (Gen.13:8). The Hebrew signifies, 'Oh! let there be no bitterness between us—for we are brethren.'

That is a sweet word in the psalmist, 'Behold, how good and how pleasant it is for brethren to live together in unity' (Psalm 133:1). It is good and pleasant. There be some things that are good and not pleasant, as patience and discipline; and there are some things that are pleasant but not good, as carnal pleasures, and voluptuousness. And there are some things that are neither good nor pleasant, as malice, envy, and worldly sorrow; and there are some things that are both good and pleasant, as piety, charity, peace, and union among brethren. Oh! that we could see more of this among those who shall one day meet in their Father's kingdom and never part. And as they are brethren, so they are all fellow-members: 'Now you are the body of Christ, and members in particular' (1 Cor. 12:27). And again: 'We are members of his body, of his flesh, and of his bones' (Eph. 5:30).

Shall the members of the natural body be serviceable and useful to one another, and shall the members of this spiritual body cut and destroy one another? Is it against the law of nature for the natural members to cut and slash one another? And is it not much more against the law of nature and of grace for the members of Christ's glorious body to do so? And as you are all fellow-members, so you are fellow soldiers under the same Captain of salvation, the Lord Jesus, fighting against the world, the flesh, and the devil. And as you are all fellow-soldiers, so you are all fellow sufferers under the same enemies, the devil and the world. And as you are all fellow-sufferers, so are you fellow-travelers towards the land of Canaan, 'the new Jerusalem that is above.' 'Here we have no abiding city—but we look for one to come.' The heirs of heaven are strangers on earth. And as you are all fellow-travelers, so are you all fellow-heirs of the same crown and inheritance. (Rev. 12:7, 8; Heb. 2:10; Rev. 2:10; John 15:19, 20; Heb. 12:14, 13; Rom. 8. 15-17)

Remedy (8). The eighth remedy against this device of Satan is,To dwell upon the miseries of discord. Dissolution is the daughter of dissension. Ah! how does the name of Christ, and the way of Christ, suffer by the discord of saints! How are many who are entering upon the ways of God hindered and saddened, and the mouths of the wicked opened, and their hearts hardened against God and his ways—by the discord of his people! Remember this—the disagreement of Christians is the devil's triumph; and what a sad thing is this, that Christians should give Satan cause to triumph! Our dissensions are one of the Jews' greatest stumbling-blocks. Can you think of it, and your hearts not bleed?

It was a notable saying of one, 'Take away strife, and call back peace, lest you lose a man, your friend; and the devil, an enemy, rejoice over you both.'

Remedy (9). The ninth remedy against this device of Satan is, seriously to consider, That it is no disparagement to you to be first in seeking peace and reconcilement—but rather an honor to you, that you have begun to seek peace. Abraham was the elder, and more worthy than Lot, both in respect of grace and nature also, for he was uncle unto Lot, and yet he first seeks peace of his inferior, which God has recorded as his honor.

Ah! how does the God of peace, by his Spirit and messengers, pursue after peace with poor creatures! God first makes offer of peace to us: 'Now then, we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be you reconciled to God' (2 Cor. 5:20). God's grace first kneels to us, and who can turn their backs upon such blessed and bleeding embracements—but souls in whom Satan the god of this world reigns? God is the party wronged, and yet he sues for peace with us at first: 'I said, Behold me, behold me, unto a nation that was not called by my name' It is doubled to show God's exceeding forwardness to show favor and mercy to them. (Is. 65:1).

Ah! how does the sweetness, the freeness, and the riches of his grace break forth and shine upon poor souls. When a man goes from the sun, yet the sunbeams follow him; so when we go from the Sun of righteousness, yet then the beams of his love and mercy follow us. Christ first sent to Peter who had denied him, and the rest who had forsaken him: 'Go your ways, and tell his disciples and Peter, that he goes before you into Galilee: there shall you see him, as he said unto you' (Mark 16:7). Ah! souls, it is not a base, low thing—but a God-like thing, though we are wronged by others, yet to be the first in seeking after peace. Such actings will speak out much of God with a man's spirit. They shall both have the name and the note, the comfort and the credit, of being most like unto God, who first begin to pursue after peace with alienated mankind.

Christians, it is not matter of liberty whether you will or you will not pursue after peace—but it is matter of duty that lies upon you; you are bound by express precept to follow after peace; and though it may seem to fly from you, yet you must pursue after it: 'Follow peace with all men, and holiness, without which no man can see the Lord.' The Greek signifies to follow after peace, as the persecutor does him whom he persecutes. Peace and holiness are to be pursued after with the greatest eagerness that can be imagined. So the psalmist: 'Depart from evil, and do good; seek peace and pursue it' (Psalm 34:14). The Hebrew word that is here rendered seek, signifies to seek earnestly, vehemently, affectionately, studiously, industriously. 'And pursue it.' That Hebrew word signifies earnestly to pursue, being a metaphor taken from the eagerness of wild beasts or ravenous fowls, which will run or fly both fast and far rather than be disappointed of their prey. So the apostle presses the same duty upon the Romans: 'Let us follow after the things that make for peace, and things wherein one may edify another' (Rom. 14:19). Ah! you froward, sour, dogged Christians, can you look upon these commands of God without tears and blushing?

I have read a remarkable story of Aristippus, though but a heathen, who went of his own accord to Aeschines his enemy, and said, 'Shall we never be reconciled until we become a tabletalk to all the country?' and when Aeschines answered he would most gladly be at peace with him, 'Remember, then, said Aristippus, that though I were the elder and better man, yet I sought first unto you.' You are indeed, said Aeschines, a far better man than I, for I began the quarrel—but you the reconcilement. My prayer shall be that this heathen may not rise in judgment against the flourishing professors of our times, 'Who whet their tongues like a sword, and bend their bows to shoot their arrows, even bitter words' (Psalm 64:3).

Remedy (10). The tenth remedy against this device of Satan is, For saints to join together and walk together in the ways of grace and holiness so far as they do agree, making the word of God their only touchstone and judge of their actions. That is sweet advice that the apostle gives: 'I press toward the mark for the prize of the high calling of God in Christ Jesus' (Phil. 3:14-16). 'I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus. Therefore, all who are mature should think this way. And if you think differently about anything, God will reveal this to you also. In any case, we should live up to whatever truth we have attained.' Ah! Christians, God loses much, and you lose much, and Satan gains much by this—that you do not, that you will not, walk lovingly together so far as your ways lie together. It is your sin and shame that you do not, that you will not, pray together, and hear together, and confer together, and mourn together; because that in some far lesser things you are not agreed together. What folly and madness is it in those whose way of a hundred miles, lies 99 miles together, yet will not walk so far together, because that they cannot go the other mile together; yet such is the folly and madness of many Christians in these days, who will not do many things they may do, because they cannot do everything they should do. I fear God will whip them into a better temper before he is done with them. He will break their bones, and pierce their hearts—but he will cure them of this malady.

And be sure you make the word of God the only touchstone and judge of all people and actions: 'To the law and to the testimony, if they speak not according to this word, it is because there is no light in them' (Is. 8:20). It is best and safest to make that to be the judge of all men and things now, that all shall be judged by in the latter day: 'The word, says Christ, that I have spoken, the same shall judge him in the last day' (John 12:48). Make not your dim light, your notions, your fancies, your opinions, the judge of men's action—but still judge by rule, and plead, 'It is written.'

When an ignorant man cried out in contest with a holy man, 'Hear me, hear me,' the holy man answered, 'Neither hear me, nor I you—but let us both hear the apostle.'

Constantine, in all the disputes before him with the Arians, would still call for the word of God as the only way, if not to convert, yet to stop their mouths.

Remedy (11). The eleventh remedy against this device of Satan is, To be much in self-judging. 'Judge yourselves, and you shall not be judged by the Lord' (1 Cor. 11:31). Ah! were Christians' hearts more taken up in judging themselves and condemning themselves, they would not be so apt to judge and censure others, and to carry it sourly and bitterly towards others who differ from them. (It is storied of Nero, himself being unchaste, he did think there was no man chaste.) There are no souls in the world who are so fearful to judge others—as those who do most judge themselves; nor so careful to make a righteous judgment of men or things—as those who are most careful to judge themselves. There are none in the world who tremble to think evil of others, to speak evil of others, or to do evil to others—as those who make it their business to judge themselves. There are none who make such sweet constructions and charitable interpretations of men and things—as those who are best and most in judging themselves. In the Olympic games, the wrestlers did not put their crowns upon their own heads—but upon the heads of others. It is just so with souls that are good at self-judging.

One request I have to you that are much in judging others and little in judging yourselves, to you that are so apt and prone to judge harshly, falsely, and unrighteously, and that is, that you will every morning dwell a little upon these scriptures:

'Judge not, that you be not judged; for with what judgment you judge, you shall be judged; and with what measure you mete out, it shall be measured to you again' (Matt. 7:1, 2). 'Judge not according to appearance—but judge righteous judgment' (John 7:24). 'The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him. You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat. Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way.' (Rom. 14:3, 10, 13).

'We shall all stand before the judgment-seat of Christ. Let us not judge one another any more—but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way.' 'Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God.' (1 Cor. 4:5). 'Speak not evil one of another, brethren: he who speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law; but if you judge the law, you are not a doer of the law—but a judge. There is one lawgiver, who is able to save and to destroy' (James 4:11, 12). 'Who are you that judges another man's servant? to his own master he stands or falls; yes, he shall be held up, for God is able to make him stand' (Rom. 14:4).

One Delphidius accusing another before Julian about that which he could not prove, the party denying the fact, Delphidius answers, 'If it be sufficient to deny what is laid to one's charge, who shall be found guilty?' Julian answers, 'And if it be sufficient to be accused, who can be innocent?' You are wise, and know how to apply it.

Remedy (12). The twelfth remedy against this device of Satan is this, above all, Labor to be clothed with humility. Humility makes a man peaceable among brethren, fruitful in well-doing, cheerful in suffering, and constant in holy walking (1 Pet. 5:5). Humility fits for the highest services we owe to Christ, and yet will not neglect the lowest service to the lowest saint (John 13:5). Humility can feed upon the lowest dish, and yet it is maintained by the choicest delicacies, as God, Christ, and glory. Humility will make a man bless him who curses him, and pray for those who persecute him. An humble heart is an habitation for God, a scholar for Christ, a companion of angels, a preserver of grace, and a fitter for glory. Humility is the nurse of our graces, the preserver of our mercies, and the great promoter of holy duties. Humility cannot find three things on this side heaven: it cannot find fullness in the creature, nor sweetness in sin, nor life in an ordinance without Christ. An humble soul always finds three things on this side heaven: the soul to be empty, Christ to be full, and every mercy and duty to be sweet wherein God is enjoyed.

Humility can weep over other men's weaknesses, and joy and rejoice over their graces. Humility will make a man quiet and contented in the lowest condition, and it will preserve a man from envying other men's prosperous condition (1 Thess. 1:2, 3). Humility honors those who are strong in grace, and puts two hands under those who are weak in grace (Eph. 3:8). Humility makes a man richer than other men, and it makes a man judge himself the poorest among men. Humility will see much good abroad, when it can see but little at home.

Ah, Christian! though faith be the champion of grace, and love the nurse of grace, yet humility is the beautifier of grace; it casts a general glory upon all the graces in the soul. Ah! did Christians more abound in humility, they would be less bitter, willful, and sour, and they would be more gentle, meek, and sweet in their spirits and practices. Humility will make a man have high thoughts of others and low thoughts of himself; it will make a man see much glory and excellency in others, and much baseness and sinfulness in himself; it will make a man see others rich, and himself poor; others strong, and himself weak; others wise, and himself foolish.

Humility will make a man excellent at covering others' infirmities, and at recording their gracious services, and at delighting in their graces; it makes a man rejoice in every light which outshines his own, and every wind which blows others good. Humility is better at believing, than it is at questioning other men's happiness. I judge, says a humble soul, it is well with these Christians now—but it will be far better with them hereafter. They are now upon the borders of the New Jerusalem, and it will be but as a day before they slide into Jerusalem. A humble soul is more willing to say, Heaven is that man's, than mine; and Christ is that Christian's, than mine; and God is their God in covenant, than mine. Ah! were Christians more humble, there would be less contention, and more love among them than now is.

Humility, said Bernard, is that which keeps all graces together.

The humble soul is like the violet, which grows low, hangs the head downwards, and hides itself with its own leaves; and were it not that the fragrant smell of his many virtues discovered him to the world, he would choose to live and die in his self-contenting secrecy.

IV. DEVICE AGAINST POOR AND IGNORANT SOULS

Fourthly, As Satan has his device to destroy gracious souls, so he has his devices to destroy poor ignorant souls, and that sometimes, By drawing them to esteem ignorance, and to neglect, slight, and despise the means of knowledge. Ignorance is the mother of mistake, the cause of trouble, error, and of terror; it is the highway to hell, and it makes a man both a prisoner and a slave to the devil at once. Ignorance unmans a man; it makes a man a beast, yes, makes him more miserable than the beast which perishes. (Ignorant ones have this advantage—they have a cooler hell.) There are none so easily nor so frequently captured in Satan's snares—as ignorant souls. They are easily drawn to dance with the devil all day, and to dream of supping with Christ at night. 'My people are destroyed for lack of knowledge.' Hosea 4:6. 'You are in error because you do not know the Scriptures or the power of God.' Matthew 22:29.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That an ignorant heart is an evil heart. 'Without knowledge the mind is not good' (Prov. 19:2). As an ignorant heart is a naughty heart, it is a heart in the dark; and no good can come into a dark heart—but it must pass through the understanding: 'And if the eye be dark, all the body is dark' (Matt. 6:22). A leprous head and a leprous heart are inseparable companions. Ignorant hearts are so evil that they let fly on all hands, and spare not to spit their venom in the very face of God, as Pharaoh did when thick darkness was upon him.

Remedy (2). The second remedy against this device of Satan is, to consider, That ignorance is the deformity of the soul. As blindness is the deformity of the face, so is ignorance the deformity of the soul. As the lack of fleshly eyes spoils the beauty of the face, so the lack of spiritual eyes spoils the beauty of the soul. A man without knowledge is as a workman without his hands, as a painter without his eyes, as a traveler without his legs, or as a ship without sails, or a bird without wings, or like a body without a soul.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider,That ignorance makes men the objects of God's hatred and wrath. 'It is a people who err in their hearts, and have not known my ways. Therefore I swear in my wrath, they should never enter into my rest' (Heb. 3:10, 11). 'My people are a people of no understanding; therefore he who made them will have no mercy on them' (Is. 27:11). Christ has said that he will come 'in flaming fire, to render vengeance on them that know not God' (2 Thess. 1:8). Ignorance will end in vengeance. When you see a poor blind man here, you do not loathe him, nor hate him—but you pity him. Oh! but soul-blindness makes you abominable in the sight of God. God has sworn that ignorant people shall never come into heaven. Heaven itself would be a hell to ignorant souls. They must needs err that know not God's ways, yet cannot they wander so wide as to miss of hell. 'My people are destroyed for want of knowledge; because you have rejected knowledge, I will reject you' (Hosea 4:6).

Chilo, one of the seven sages, being asked what God had done, answered, 'He exalted humble men, and suppressed proud ignorant fools.'

The Catholic Church says that ignorance is the mother of devotion—but the Scripture says, it is the mother of destruction.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That ignorance is a sin that leads to all sins. All sins are seminally in ignorance. 'You do err, not knowing the Scriptures' (Matt. 22:29). It puts men upon hating and persecuting the saints. 'They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God. They will do such things because they have not known the Father or me.' (John 16:2, 3). Paul thanks his ignorance for all his cruelties to Christians. 'I was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly' (1 Tim. 1:13). (It seems right to note that the apostle does not allege his ignorance, for which he was responsible, as the ground of the 'mercy' shown him—but only as the source and explanation of his sin and violence. The clause, 'but I obtained mercy,' is parenthetic, and it is of importance to note this.)

It was ignorance that put the Jews upon crucifying Christ: 'Father, forgive them,' says Christ of his murderers, 'for they know not what they do' (Luke 23:34). 'For if the princes of this world had known, they would not have crucified the Lord of glory' (1 Cor. 2:8).

Sin at first was the cause of ignorance—but now ignorance is the cause of all sin. 'Swearing, and lying, and killing, and stealing, and whoring abound,' says the prophet, 'because there is no knowledge of God in the land.' There are none so frequent, and so impudent in the ways of sin, as ignorant souls; they care not, nor mind not what they do, nor what they say against God, Christ, heaven, holiness, and their own souls. 'Our tongues are our own, who shall control us?' 'They are corrupt, and speak wickedly concerning oppression: they speak loftily. They set their mouth against the heavens; and their tongue walks through the earth. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord?' 'Therefore, pride is their necklace, and violence covers them like a garment. Their eyes bulge out from fatness; the imaginations of their hearts run wild. They mock, and they speak maliciously; they arrogantly threaten oppression. They set their mouths against heaven, and their tongues strut across the earth. They say—'How can God know? Does the Most High know everything?' Look at them—the wicked!' Psalm 73:6-12

Aristotle makes ignorance the mother of all the misrule in the world. They did like Oedipus, who killed his father Laius, king of Thebes, and thought he killed his enemy.

FIVE MORE OF SATAN'S DEVICES

Whereby he keeps poor souls from believing in Christ, from receiving of Christ, from embracing of Christ, from resting, leaning, or relying upon Christ—for everlasting happiness and blessedness, according to the gospel; and remedies against these devices.

DEVICE 1. By suggesting to the soul the greatness and vileness of his sins.

What! says Satan, do you think you shall ever obtain mercy by Christ—you who have sinned with so high a hand against Christ? you who have slighted the offers of grace? you who have grieved the Spirit of grace? you who have despised the word of grace? you who have trampled under feet the blood of the covenant by which you might have been pardoned, purged, justified, and saved? you who have spoken and done all the evil that you could? No! no! says Satan, he has mercy for others—but not for you; pardon for others—but not for you; righteousness for others—but not for you. Therefore it is in vain for you to think of believing in Christ, or resting and leaning your guilty soul upon Christ (Jer. 3:5).

Remedy (1). The first remedy against this device of Satan is, to consider, That the greater your sins are, the more you stand in need of a Savior. The greater your burden is, the more you stand in need of one to help to bear it. The deeper the wound is, the more need there is of the surgeon. The more dangerous the disease is, the more need there is of the physician. Who but madmen will argue thus: My burden is great, therefore I will not call out for help; my wound is deep, therefore I will not call out for balm; my disease is dangerous, therefore I will not go to the physician. Ah! it is spiritual madness, it is the devil's logic to argue thus: My sins are great, therefore I will not go to Christ, I dare not rest nor lean on Christ. Whereas the soul should reason thus: The greater my sins are, the more I stand in need of mercy, of pardon—and therefore I will go to Christ, who delights in mercy, who pardons sin for his own name's sake, who is as able and as willing to forgive pounds as pence, thousands as hundreds (Micah 7:18; Is. 43:25).

Remedy (2). The second remedy against this device of Satan is, solemnly to consider,That the promise of grace and mercy is to returning souls. And, therefore, though you are ever so wicked, yet if you will return, God will be yours, and mercy shall be yours, and pardon shall be yours (2 Chron. 30:9): 'For the Lord your God is gracious and merciful. If you return to him, he will not continue to turn his face from you.' So Jer. 3:12: 'This is what the Lord says: O Israel, my faithless people, come home to me again, for I am merciful. I will not be angry with you forever.' So Joel 2:13: 'Don't tear your clothing in your grief; instead, tear your hearts." Return to the Lord your God, for he is gracious and merciful. He is not easily angered. He is filled with kindness and is eager not to punish you.' So Is. 55:7 'Let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon,' or, as the Hebrew reads it, 'He will multiply pardon.' So Ezekiel 18.

Ah! sinner, it is not your great transgressions that shall exclude you from mercy, if you will break off your sins by repentance and return to the fountain of mercy. Christ's heart, Christ's arms, are wide open to embrace the returning prodigal. it is not simply the greatness of your sins—but your decided persisting in sin, that will be your eternal overthrow.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That the greatest sinners have obtained mercy, and therefore you may obtain mercy. Manasseh was a notorious sinner. "Manasseh did what was evil in the LORD's sight, imitating the detestable practices of the pagan nations whom the Lord had driven from the land ahead of the Israelites. He rebuilt the pagan shrines his father, Hezekiah, had destroyed. He constructed altars for Baal and set up an Asherah pole, just as King Ahab of Israel had done. He also bowed before all the starry hosts and worshiped them. He even built pagan altars in the Temple of the Lord, the place where the Lord had said his name should be honored. He built these altars for all the starry hosts in both courtyards of the Lord's Temple. Manasseh even sacrificed his own son in the fire. He practiced sorcery and divination, and he consulted with mediums and spiritists. He did much that was evil in the Lord's sight, arousing his anger. Manasseh even took an Asherah pole he had made and set it up in the Temple!" (2 Kings 21:1-7). Ah! what a devil incarnate was he in his actings! Yet when he humbled himself, and sought the Lord, the Lord was entreated of him and heard his supplication, and brought him to Jerusalem, and made himself known unto him, and crowned him with mercy and loving-kindness, as you may see in 2 Chron. 33.

So Paul was once a blasphemer, a persecutor and injurious, yet he obtained mercy (1 Tim. 1:13). So Mary Magdalene was a notorious strumpet, a common whore, out of whom Christ cast seven devils, yet she is pardoned by Christ, and dearly beloved of Christ (Luke 7:37, 38). So Mark 16:9, 'Now, when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.'

Jansenius on the place says, it is very observable that our Savior after his resurrection first appeared to Mary Magdalene and Peter, both of whom had been grievous sinners; that even the worst of sinners may be comforted and encouraged to come to Christ, to believe in Christ, to rest and stay their souls upon Christ, for mercy here and glory hereafter. That is a very precious word for the worst of sinners to hang upon (Psalm 68:18). The psalmist speaking of Christ says, You have ascended on high, you have led captivity captive; you have received gifts for men; yes, for the rebellious also, that the Lord God might dwell among them.'

What though you are a rebellious child, or a rebellious servant! What though you are a rebellious swearer, a rebellious drunkard! Yet Christ has received gifts for you, 'even for the rebellious also.' He has received the gift of pardon, the gift of righteousness, yes, all the gifts of the Spirit for you, that your heart may be made a delightful house for God to dwell in.

John Godin has a story concerning a great rebel that had made a strong party against a Roman emperor. The emperor makes proclamation, that whoever could bring the rebel dead or alive, he would be rewarded with a great sum of money. The rebel hearing of this, comes and presents himself before the emperor, and demands the sum of money. Now, says the emperor, if I would put him to death, the world would say I did it to save my money. And so he pardons the rebel, and gives him the money.

Ah! sinners! Shall a heathen do this, who had but a drop of mercy and compassion in him: and will not Christ do much more, who has all fullness of grace, mercy, and glory in himself? Surely his affections do yearn towards the worst of rebels. Ah! if you still but come in, you will find him ready to pardon, yes, one fully made up of pardoning mercy. Oh! the readiness and willingness of Jesus Christ to receive to favor the greatest rebels! The father of mercies did meet, embrace, and kiss that prodigal mouth, which came from feeding with swine and kissing of harlots (Col. 1:19; 2:3, 4).

Ephraim had committed idolatry, and was backslidden from God; he was guilty of lukewarmness and unbelief, etc., yet says God, 'Ephraim is my dear son, he is a pleasant child, my affections are troubled for him, I will have mercy,' or rather as it is in the original, 'I will have mercy, mercy upon him, says the Lord.' (Hosea, 4:17; 5:3; 6:8, 11; 12:12, 14; 13:12. Vide Jer. 31:20)

Well! says God, though Ephraim is guilty of crimson sins, yet he is a son, a dear son, a precious son, a pleasant child; though he is black with filth, and red with guilt, yet my affections are troubled for him; I will have mercy, mercy upon him. Ah sinners, if these affections of mercy do not melt, win, and draw you—justice will be a swift witness against you, and make you lie down in eternal misery for kicking against the affections of mercy.

Christ hangs out still, as once that warlike Scythian did, a white flag of grace and mercy to returning sinners who humble themselves at his feet for favor. But if sinners continue to rebel, Christ will put forth his red flag, his bloody flag, and they shall die for ever by a hand of justice. Sinners! there is no way to avoid perishing by Christ's iron rod—but by kissing his golden scepter!

Remedy (4). The fourth remedy against this device of Satan is, to consider, That Jesus Christ has never refused the worst of sinners who are willing to receive him, to believe in him, to rest upon him for happiness and blessedness. Ah! sinners, why should you be more cruel and unmerciful to your own souls than Christ is? Christ has not excluded you from mercy, why should you exclude your own souls from mercy? Oh that you would dwell often upon that choice Scripture (John 6:37): 'Everyone the Father gives Me will come to Me, and the one who comes to Me I will never cast out.' Or as the original has it, 'I will not, no never cast out.'

Well! says Christ, if any man will come, or is coming to me, let him be more sinful or less; more unworthy or less; let him be ever so guilty, ever so filthy, ever so rebellious, ever so leprous—yet if he will but come, I will not, no never cast him off. So much is held forth in 1 Cor. 6:9-11, 'Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were! But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.'

Ah! sinners, do not think that he who has received such notorious sinners to mercy, will reject you. 'He is the same yesterday, and today, and forever' (Heb. 13:8). Christ was born in an inn, to show that he receives all comers; his garments were divided into four parts, to show that out of whatever part of the world we come, we shall be received. If we be naked, Christ has robes to clothe us; if we be harborless, Christ has room to lodge us. That is a choice scripture (Acts 10:34, 35) 'Then Peter opened his mouth and said—I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.'

The three tongues that were written upon the cross, Greek, Latin, and Hebrew (John 19:19, 20), to witness Christ to be the king of the Jews, do each of them in their several idioms avouch this singular axiom, that Christ is an all-sufficient Savior; and 'a threefold cord is not easily broken.' The apostle puts this out of doubt: Heb. 7:25: 'therefore he is able also to save to the uttermost, all who come unto God by him, seeing he ever lives to make intercession for them.' Now, he were not an all-sufficient Savior, if he were not able to save the worst, as well as the least of sinners. Ah! sinners, tell Jesus Christ that he has not excluded you from mercy, and therefore you are resolved that you will sit, wait, weep, and knock at the door of mercy, until he shall say, 'Friends, be of good cheer, your sins are forgiven, your persons are justified, and your souls shall be saved.'

Remedy (5). The fifth remedy against this device of Satan is, to consider, That the greater sinner you are, the dearer you will be to Christ, when he shall behold you as the travail of his soul (Is. 53:11): 'He shall see of the travail of his soul, and be satisfied.' The dearer we pay for anything, the dearer that thing is to us. Christ has paid most, and prayed most, and sighed most, and wept most, and bled most for the greatest sinners; and therefore they are dearer to Christ than others that are less sinful. Rachel was dearer to Jacob than Leah, because she cost him more; he obeyed, endured, and suffered more by day and night for her than for Leah. Ah! sinners, the greatness of your sins does but set off the freeness and riches of Christ's grace, and the immensity of his love! This makes heaven and earth to ring of his praise, that he loves those who are most unlovely, that he shows most favor to those who have sinned most highly against him, as might be showed by several instances in Scripture, as Paul, Mary Magdalene, and others. Who sinned more against Christ than these? And who had sweeter and choicer manifestations of divine love and favor than these?

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the longer you keep off from Christ, the greater and stronger your sins will grow. All divine power and strength against sin flows from the soul's union and communion with Christ (Rom. 8:10; 1 John 1:6, 7). While you keep off from Christ, you keep off from that strength and power which is alone able to make you trample down strength, lead captivity captive, and slay the Goliaths that bid defiance to Christ. It is only faith in Christ that makes a man triumph over sin, Satan, hell, and the world (1 John 5:4). It is only faith in Christ that binds the strong man's hand and foot, that stops the issue of blood, that makes a man strong in resisting, and happy in conquering (Matt. 5:15-35). Sin always dies most where faith lives most. The most believing soul is the most mortified soul.

Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin—but by believing in the Savior. It is not resolving, it is not complaining, it is not mourning—but believing, which will make you divinely victorious over that body of sin that to this day is too strong for you, and that will certainly be your ruin, if it be not ruined by a hand of faith.

Remedy (7). The seventh remedy against this device of Satan is, wisely to consider, That as there is nothing in Christ to discourage the greatest sinners from believing in him, so there is everything in Christ that may encourage the greatest sinners to believe on him, to rest and lean upon him for all happiness and blessedness(Cant. 1:3). If you look upon his nature, his disposition, his names, his titles, his offices as king, priest, and prophet—you will find nothing to discourage the greatest sinners from believing in him—but many things to encourage the greatest sinners to receive him, to believe in him. (Col. 1:19; 2:3; Cant. 5:10.)

Christ is the greatest good, the choicest good, the chief good, the most suitable good, the most necessary good. He is a pure good, a real good, a total good, an eternal good, and a soul-satisfying good (Rev. 3:17, 18). Sinners, are you poor? Christ has gold to enrich you. Are you naked? Christ has royal robes, he has white clothing to clothe you. Are you blind? Christ has eye-salve to enlighten you. Are you hungry? Christ will be manna to feed you. Are you thirsty? He will be a well of living water to refresh you. Are you wounded? He has a balm under his wings to heal you. Are you sick? He is a physician to cure you. Are you prisoners? He has laid down a ransom for you. Ah, sinners! tell me, tell me, is there anything in Christ to keep you off from believing? No! Is there not everything in Christ that may encourage you to believe in him? Yes! Oh, then, believe in him, and then, Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool' (Is. 1:18). No, then, your iniquities shall be forgotten as well as forgiven, they shall be remembered no more. God will cast them behind his back, he will throw them into the bottom of the sea! (Is. 43:25; 38:17; Micah 7:19).

Remedy (8). The eighth remedy against this device of Satan Is, seriously to consider, The absolute necessity of believing in Christ. Heaven is too holy to hold unbelievers; their lodging is prepared in hell (Rev. 21:8): 'But the fearful and unbelieving etc. shall have their part in the lake which burns with fire and brimstone, which is the second death.' 'If you believe not that I am he,' says Christ, 'you shall die in your sins' (John 8:24). And he who dies in his sins must go to judgment and to hell in his sins. Every unbeliever is a condemned man: 'He who believes not,' says John, 'is condemned already, because he has not believed in the name of the only begotten Son of God. And he who believes not the Son, shall not see life—but the wrath of God abides on him' (John 3:18, 36). Ah, sinners! the law, the gospel, and your own consciences, have passed the sentence of condemnation upon you, and there is no way to reverse the sentence but by believing in Christ. And therefore my counsel is this—Stir up yourselves to lay hold on the Lord Jesus, and look up to him, and wait on him, from whom every good and perfect gift comes, and give him no rest until he has given you that jewel 'faith'—which is more worth than heaven and earth, and which will make you happy in life, joyful in death, and glorious in the day of Christ (Is. 64:7; James 1:17; Is. 62:7).

And thus much for the remedies against this first device of Satan, whereby he keeps off thousands from believing in Christ.

DEVICE 2. By suggesting to sinners their unworthiness.

Ah! says Satan, as you are worthy of the greatest misery, so you are unworthy of the least crumb of mercy. What! do you think, says Satan, that ever Christ will own, receive, or embrace such an unworthy wretch as you are? No! No! if there were any worthiness in you, then, indeed, Christ might be willing to be entertained by you. You are unworthy to entertain Christ into your house, how much more unworthy are you to entertain Christ into your heart.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That God has nowhere in the Scripture required any worthiness in the creature before believing in Christ. If you make a diligent search through all the Scripture, you shall not find, from the first line in Genesis to the last line in the Revelation, one word that speaks out God's requiring any worthiness in the creature before the soul's believing In Christ, before the soul's leaning and resting upon Christ for happiness and blessedness; and why, then, should that be a bar and hindrance to your faith, which God does nowhere require of you before you come to Christ, that you may have life? (Matt. 19:8; John 5:29). Ah, sinners! remember Satan objects your unworthiness against you only out of a design to keep Christ and your souls asunder forever; and therefore, in the face of all your unworthiness, rest upon Christ, come to Christ, believe in Christ, and you are happy forever (John 6:40, 47).

Remedy (2). The second remedy against this device of Satan is, wisely to consider, That none ever received Christ, embraced Christ, and obtained mercy and pardon from Christ—but unworthy souls. Pray, what worthiness was in Matthew, Zacchaeus, Mary Magdalene, Manasseh, Paul, and Lydia, before their coming to Christ, before their faith in Christ? Surely none! Ah, sinners! you should reason thus: Christ has bestowed the choicest mercies, the greatest favors, the highest dignities, the sweetest privileges, upon unworthy sinners, and therefore, O our souls, do not faint, do not despair—but patiently and quietly wait for the salvation of the Lord. Who can tell but that free grace and mercy may shine forth upon us, though we are unworthy, and give us a portion among those blessed ones who are now triumphing in heaven.

Remedy (3). The third remedy against this device of Satan is, That if the soul will keep off from Christ until it is worthy—it will never close with Christ, it will never embrace Christ. It will never be one with Christ, it must lie down in everlasting sorrow (Is. 50:11). God has laid up all worthiness in Christ, that the creature may know where to find it, and receive it. There is no way on earth to make unworthy souls worthy—but by believing in Christ (James 2:23). Believing in Christ—of slaves, it will make you worthy sons; of enemies, it will make you worthy friends. God will count none worthy, nor call none worthy, nor carry it towards none as worthy—but believers, who are made worthy by the worthiness of

Christ's person, righteousness, satisfaction, and intercession (Rev. 3:4).

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That if you make a diligent search into your own hearts, you shall find that it is the pride and folly of your own hearts which puts you upon bringing of a worthiness to Christ. Oh! you would gladly bring something to Christ that might render you acceptable to him; you are reluctant to come empty-handed. The Lord cries out, 'Come, everyone who is thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! Why do you spend money on what is not food, and your wages on what does not satisfy? Listen carefully to Me, and eat what is good, and you will enjoy the choicest of foods!' (Is. 55:1, 2). Here the Lord calls upon moneyless souls, upon penniless souls, upon unworthy souls—to come and partake of his precious favors freely. But sinners are proud and foolish, and because they have no money, no worthiness to bring, they will not come, though he sweetly invites them. Ah, sinners! what is more just than that you should perish forever—who prefer husks among swine, before the milk and wine, the sweet and precious things of the gospel, which are freely and sweetly offered to you. Well, sinners! remember this, it is not so much the sense of your unworthiness, as your pride, that keeps you off from a blessed closing with the Lord Jesus.

DEVICE 3. By suggesting to sinners the lack of such and such preparations and qualifications.

Says Satan, You are not prepared to entertain Christ; you are not thus and thus humbled and justified; you are not heart-sick of sin; you have not been under horrors and terrors as such and such; you must stay until you are prepared and qualified to receive the Lord Jesus.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That such as have not been so and so prepared and qualified as Satan suggests, have received Christ, believed in Christ, and been saved by Christ. Matthew was called, sitting at the tax collector's booth, and there was such power went along with Christ's call, that made him to follow Christ (Matt. 9:9). We read not of any horrors or terrors that he was under before his being called by Christ. Reader! what preparations and qualifications were found in Zacchaeus, Paul, the jailor, and Lydia, before their conversion? (Luke 19:9, Acts 16:14, seq.). God brings in some by the sweet and still voice of the gospel, and usually such that are thus brought into Christ are the sweetest, humblest, choicest, and most fruitful Christians.

God is a free agent to work by law or gospel, by smiles or frowns, by presenting hell or heaven to sinners' souls. God thunders from mount Sinai upon some souls, and conquers them by thundering. God speaks to others in a still voice, and by that conquers them. You who are brought to Christ by the law, do not you judge and condemn those who are brought to Christ by the gospel; and you who are brought to Christ by the gospel, do not you despise those who are brought to Christ by the law. Some are brought to Christ by fire, storms, and tempests; others by more easy and gentle gales of the Spirit. The Spirit is free in the works of conversion, and, as the wind, it blows when, where, and how it pleases (John 3:8). Thrice happy are those souls that are brought to Christ, whether it be in a winter's night or in a summer's day.

Remedy (2). The second remedy against this device of Satan is, solemnly To dwell upon these following scriptures, which clearly evidence that poor sinners who are not such and such prepared and qualified to meet with Christ, to receive and embrace the Lord Jesus Christ; may, notwithstanding that, believe in Christ; and rest and lean upon him for happiness and blessedness, according to the gospel. Read Prov. 1:20-33, and chap 8:1-11, and chap. 9:1-6; Ezek. 16:1-14; John 3:14-18, 36; Rev. 3:15-20. Here the Lord Jesus Christ stands knocking at the Laodiceans' door; he would gladly have them to sup with him, and that he might sup with them; that is, that they might have intimate communion and fellowship one with another.

Now, tell me, what preparations or qualifications had these Laodiceans to entertain Christ? Surely none; for they were lukewarm, they were 'neither hot nor cold,' they were 'wretched, and miserable, and poor, and blind, and naked'; and yet Christ, to show his free grace and his condescending love, invites the very worst of sinners to open to him, though they were not such and such prepared or qualified to entertain him.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the Lord does not in all the Scripture, require such and such preparations and qualifications before men come to Christ, before they believe in Christ, or entertain, or embrace the Lord Jesus. Believing in Christ is the great thing that God presses upon sinners throughout the Scripture, as all know that know anything of Scripture.

Obj. But does not Christ say, 'Come unto me all who labor and are heavy laden, and I will give you rest'? (Matt. 11:28). To this I shall give these three answers:

(1.) That though the invitation be to such that 'labor and are heavy laden,' yet the promise of giving rest, it is made over to 'coming,' to 'believing.'

(2.) That all this scripture proves and shows is, that such as labor under sin as under a heavy burden, and that are laden with the guilt of sin and sense of God's displeasure, ought to come to Christ for rest; but it does not prove that only such must come to Christ, nor that all men must be thus burdened and laden with the sense of their sins and the wrath of God, before they come to Christ.

Poor sinners, when they are under the sense of sin and wrath of God, are prone to run from creature to creature, and from duty to duty, and from ordinance to ordinance, to find rest; and if they could find it in anything or creature, Christ would never hear of them; but here the Lord sweetly invites them; and to encourage them, he engages himself to give them rest: 'Come,' says Christ, 'and I will give you rest.' I will not show you rest, nor barely tell you of rest—but 'I will give you rest.' I am faithfulness itself, and cannot lie, 'I will give you rest.' I that have the greatest power to give it, the greatest will to give it, the greatest right to give it, 'Come, heavy laden sinners, and I will give you rest.' Rest is the most desirable good, the most suitable good, and to you the greatest good. 'Come,' says Christ, that is, 'believe in me, and I will give you rest'; I will give you peace with God, and peace with conscience; I will turn your storm into an everlasting calm; I will give you such rest, which the world can neither give to you nor take from you.

(3.) No one scripture speaks out the whole mind of God; therefore do but compare this one scripture with those several scriptures that are laid down in the second remedy last mentioned, and it will clearly appear, that though men are thus and thus burdened and laden with their sins and filled with horror and terror, if they may come to Christ, they may receive and embrace the Lord Jesus Christ.

Remedy (4). The fourth remedy against this device of Satan is, to consider, That all that trouble for sin, all that sorrow, shame, and mourning which is acceptable to God, and delightful to God, and prevalent with God, flows from faith in Christ, as the stream does from the fountain, as the branch does from the root, as the effect does from the cause. Zech. 12:10, 'They shall look on him whom they have pierced, and they shall mourn for him.' All gospel mourning flows from believing; they shall first look, and then mourn. All who know anything about the gospel, know this, that 'whatever is not of faith is sin' (Rom. 14:33). Until men have faith in Christ, their best services are but splendid sins!

DEVICE 4. By suggesting to a sinner Christ's unwillingness to save.

It is true, says Satan. Christ is able to save you—but is he willing? Surely, though he is able, yet he is not willing to save such a wretch as you are, who has trampled his blood under your feet, and who has been in open rebellion against him all your days.

Remedy (1). First, The great journey that he has taken, from heaven to earth, on purpose to save sinners, strongly demonstrates his willingness to save them. Matt. 9:13: 'I came not to call the righteous—but sinners to repentance.' 1 Tim. 1:15: 'This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.'

Secondly, His divesting himself of his glory in order to sinners' salvation, speaks out his willingness to save them. He leaves his Father's bosom, he puts off his glorious robes, and lays aside his glorious crown, and bids adieu to his glistering courtiers the angels; and all this he does, that he may accomplish sinners' salvation. From the cradle to the cross, his whole life was a life of sufferings.

Thirdly, That sea of sin, that sea of wrath, that sea of trouble, that sea of blood that Jesus Christ waded through, that sinners might be pardoned, justified, reconciled, and saved, strongly evidences his willingness to save sinners (2 Cor. 5:19, 20).

Fourthly, His sending his ambassadors, early and late, to woo and entreat sinners to be reconciled to him, does with open mouth show his readiness and willingness to save sinners.

Fifthly, His complaints against such as refuse him, and who turn their backs upon him, and who will not be saved by him, strongly declares his willingness to save them (John 1:11): 'He came to his own, and his own received him not.' So in John 5:40, 'But you will not come to me, that you may have life.'

Sixthly, The joy and delight that he takes at the conversion of sinners demonstrates his willingness that they should be saved (Luke 15:7): 'I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.' God the Father rejoices at the return of his prodigal son; Christ rejoices to see the travail of his soul; the Spirit rejoices that he has another temple to dwell in; and the angels rejoice that they have another brother to delight in (Is. 53:11).

DEVICE 5. By working a sinner to mind more the secret decrees and counsels of God, than his own duty.

What need you to busy yourself about receiving, embracing, and entertaining of Christ? says Satan; if you are elected, you shall be saved; if not, all that you can do will do you no good. No, he will work the soul not only to doubt of its election—but to conclude that he is not elected, and therefore, let him do what he can, he shall never be saved.

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That not all the angels in heaven, nor all the men an earth, nor all the devils in hell, cannot tell to the contrary—but that you may be an elect person, a chosen vessel. You may be confident of this, that God never made Satan one of his privy council, God never acquainted him with the names of such that he has set his love upon to eternity.

Remedy (2). The second remedy against this device of Satan is, To meddle with that which you have to do. 'Secret things belong to the Lord—but revealed things belong to you' (Deut. 29:29). Your work, sinner, is, to be peremptory in believing, and in returning to the Lord; your work is to cast yourself upon Christ, lie at his feet, to wait on him in his ways; and to give him no rest until he shall say, Sinner, I am your portion, I am your salvation—and nothing shall separate between you and me.

SEVEN CHARACTERISTICS OF FALSE TEACHERS

Satan labors might and main, by false teachers, which are his emissaries, to deceive, delude, and forever undo the precious souls of men (Jer. 23:13) 'I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.' Micah 3:5: 'The prophets make my people to err.' They seduce them, and carry them out of the right way into by-paths and blind thickets of error, blasphemy, and wickedness, where they are lost forever. 'Beware of false prophets, for they come to you in sheep's clothing—but inwardly they are ravening wolves' (Matt. 7:15). These lick and suck the blood of souls (Phil. 3:2), 'Beware of dogs, beware of evil workers.' These kiss and kill; these cry, Peace, peace, until souls fall into everlasting flames! (Prov. 7). (Acts. 20:28-30; 2 Cor. 11:13-15; Eph. 4:14; 2 Tim. 3:4-6; Titus 1:11, 22; 2 Peter 2:18,19.)

Now the best way to deliver poor souls from being deluded and destroyed by these messengers of Satan is, to discover them in their colors, that so, being known, poor souls may shun them, and fly from them as from hell itself.

Now you may know them by these characters following:

[1.]False teachers are men-pleasers.

Such are not true teachers; Gal. 1:10, 1 Thess. 2:1-4. They preach more to please the ear than to profit the heart (Is. 30:10): 'Who say to the seers, See not; and to the prophets, Prophesy not unto us right things: speak to us smooth things; prophesy deceits.' Jer. 5:30, 31: "A horrible and shocking thing has happened in the land: The prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end?" Jeremiah 5:30-31. False teachers handle holy things rather with wit and trifling, rather than with fear and reverence. False teachers are soul-murderers. They are like evil surgeons, that skin over the wound—but never heal it. Flattery undid Ahab and Herod, Nero and Alexander. False teachers are hell's greatest enrichers. Not bitter—but flattering words do all the mischief, said Valerian, the Roman emperor. Such smooth teachers are sweet soul-poisoners. "This is my warning to my people," says the Lord Almighty. 'Do not listen to these prophets when they prophesy to you, filling you with futile hopes. They are making up everything they say. They do not speak for the Lord! They keep saying to these rebels who despise my word, 'Don't worry! The Lord says you will have peace!' And to those who stubbornly follow their own evil desires, they say, 'No harm will come your way!'" (Jer. 23:16, 17).

[2.] False teachers are notable in casting dirt, scorn, and reproach upon the persons, names, and credits of Christ's most faithful ambassadors.

Thus Korah, Dathan, and Abiram charged Moses and Aaron that they took too much upon them, seeing all the congregation was holy (Num. 16:3). You take too much state, too much power, too much honor, too much holiness upon you; for what are you more than others, that you take so much upon you? And so Ahab's false prophets fell foul on good Micaiah, paying of him with blows for lack of better reasons (1 Kings 22:10-26). Yes, Paul, that great apostle of the Gentiles, had his ministry undermined and his reputation blasted by false teachers: 'For his letters,' say they, 'are weighty and powerful—but his bodily presence is weak and his speech contemptible' (2 Cor. 10:10). They rather condemn him than admire him; they look upon him as a dunce rather than a doctor. And the same hard measure had our Lord Jesus from the scribes and Pharisees, who labored as for life to build their own credit upon the ruins of his reputation. And never did the devil drive a more full trade this way than he does in these days (Matt. 27:63). Oh! the dirt, the filth, the scorn that is thrown upon those of whom the world is not worthy! I suppose false teachers mind not that saying of Augustine: 'He who willingly takes from my good name, unwillingly adds to my reward.' The proverb is, 'A man's eye and his good name can bear no jests.'

[3.] False teachers are venters of the devices and visions of their own heads and hearts.

Jer. 14:14: "Then the Lord said unto me—These prophets are telling lies in my name. I did not send them or tell them to speak. I did not give them any messages. They prophesy of visions and revelations they have never seen or heard. They speak foolishness made up in their own lying hearts." "This is my warning to my people," says the Lord Almighty. "Do not listen to these prophets when they prophesy to you, filling you with futile hopes. They are making up everything they say. They do not speak for the Lord!" Jeremiah 23:16.

Are there not multitudes in this nation whose visions are but golden delusions, lying vanities, brain-sick fantasies? These are Satan's great benefactors, and such as divine justice will hang up in hell as the greatest malefactors, if the physician of souls does not prevent it.

Matt. 24:4, 5; 11:14; Titus 1:10; Rom. 16:18

[4.] False teachers easily pass over the great and weighty things both of law and gospel, and stand most upon those things that are of the least importance and concern to the souls of men.

1 Tim. 1:5-7: 'Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith sincere; from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, and understand neither what they say nor whereof they affirm.' Matt. 23:23: 'Woe unto you, scribes and Pharisees, hypocrites; for you pay tithe of mint, and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought you to have done, and not to leave the other undone.' False teachers are nice in the lesser things of the law, and as negligent in the greater. 1 Tim. 6:3-5: 'If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing—but doting about questions and strife of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw yourself.' If such teachers are not hypocrites in grain, I know nothing (Rom. 2:22). The earth groans to bear them, and hell is fitted for them (Matt. 24:32).

Luther complained of such in his time as would strain at a gnat, and swallow a camel. This age is full of such teachers, such monsters! The high priest's spirit (Matt. 23:24) lives and thrives in these days.

[5.] False teachers cover and color their dangerous principles and soul-deceptions with very fair speeches and plausible pretenses, with high notions and golden expressions.

Many in these days are bewitched and deceived by the magnificent words, lofty strains, and stately terms of deceivers. As strumpets paint their faces, and deck and perfume their beds, the better to allure and deceive simple souls; so false teachers will put a great deal of paint and garnish upon their most dangerous principles and blasphemies, that they may the better deceive and delude poor ignorant souls. They know sugared-poison goes down sweetly; they wrap up their pernicious, soul-killing pills in gold! (Gal. 6:12; 2 Cor. 11:13-15; Rom. 16:17, 18; Matt. 16:6,11,12; 7:15.)

In the days of Hadrian the emperor, there was one Ben-Cosbi gathered a multitude of Jews together, and called himself Ben-cocuba, the son of a star, applying that promise to himself (Num. 24:17)—but he proved Bar-chosaba, the son of a lie. And so will all false teachers, for all their flourishes prove at the last the sons of lies.

[6.] False teachers strive more to win over men to their opinions, than to better them in their lives.

Matt. 23:15: 'Woe unto you, scribes and Pharisees, hypocrites! for you compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves!' They busy themselves most about men's heads. Their work is not to better men's hearts, and mend their lives; and in this they are very much like their father the devil, who will spare no pains to gain proselytes.

For shame! says Epictetus to his Stoics; either live as Stoics, or leave off the name of Stoics. The application is easy.

[7.] False teachers make merchandise of their followers

"But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them--bringing swift destruction on themselves. Many will follow their shameful ways and will bring the way of truth into disrepute. In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping." 2 Peter 2:1-3. They eye your goods more than your good; and mind more the serving of themselves, than the saving of your souls. So they may have your substance, they care not though Satan has your souls (Rev. 18:11-13). That they may the better pick your purse, they will hold forth such principles as are very indulgent to the flesh. False teachers are the great worshipers of the golden calf. "From the least to the greatest, all are greedy for gain; prophets and priests alike, all practice deceit." (Jer. 6:13).

Crates threw his money into the sea, resolving to drown it, lest it should drown him. But false teachers care not who they drown—so they may have their money.

Now, by these characters you may know them, and so shun them, and deliver your souls out of their dangerous snares.

SIX PROPOSITIONS CONCERNING SATAN AND HIS DEVICES

And now, to prevent objections, I shall lay down some propositions or conclusions concerning Satan and his devices, and then give you the reasons of the point, and so come to make some use and application of the whole to ourselves.

Proposition (1). That though Satan has his devices to draw souls to sin, yet we must be careful that we do not lay all our temptations upon Satan, that we do not wrong the devil, and father that upon him that is to be fathered upon our own base hearts.

I think that oftentimes men charge that upon the devil that which is to be charged upon their own hearts. 'And the Lord said unto the woman, What is this that you have done? And the woman said, The serpent beguiled me, and I did eat' (Gen. 3:13). Sin and shifting of sin, came into the world together. This is no small baseness of our hearts, that they will blame that naughtiness upon Satan. Man has an evil root within him; that were there no devil to tempt him, nor no wicked men in the world to entice him, yet that root of bitterness, that cursed sinful nature which is in him, would draw him to sin, though he knows beforehand that 'the wages of sin is eternal death' (Rom. 6:23). 'For out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false witness, blasphemies' (Matt. 15:19). The whole frame of man is out of frame. The understanding is dark, the will cross, the memory slippery, the affections crooked, the conscience corrupted, the tongue poisoned, and the heart wholly evil, only evil, and continually evil. Should God chain up Satan, and give him no liberty to tempt or entice people to vanity or folly, yet they could not but sin against him, by reason of that cursed nature that is in them, that will still be a-provoking them to those sins that will provoke and stir up the anger of God against them (Jude 15, 16).

Satan has only a persuading sleight, not an enforcing might. He may tempt us—but without ourselves he cannot conquer us; he may entice us—but without ourselves he cannot hurt us. Our hearts carry the greatest guilt in every sin. Satan can never undo a man without himself; but a man may easily undo himself without Satan. Satan can only present the golden cup—but he has no power to force us to drink the poison that is in the cup; he can only present to us the glory of the world, he cannot force us to fall down and worship him, to enjoy the world; he can only spread his snares, he has no power to force us to walk in the midst of his snares. Therefore do the devil so much right, as not to excuse yourselves, by your accusing him, and laying the load upon him, that you should lay upon your own hearts.

We are no sooner born, than buried in a bog of wickedness (Cicero).

The fire is our wood, though it be the devil's flame (Nazianzen).

Prop. (2). That Satan has a great hand and stroke in most sins. It was Satan who tempted our first parents to rebellion. It was Satan who provoked David to number the people. It was Satan who put Peter upon rebuking Christ; therefore says Christ, 'Get behind me, Satan'. It was Satan who put Cain upon murdering of righteous Abel, therefore it is that he is called 'a murderer from the beginning'. It was Satan who put treason into the heart of Judas against Christ, 'And supper being ended, the devil having put into the heart of Judas Iscariot, Simon's son, to betray him'. It was Satan who put Ananias upon lying; Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit?' (Gen. 3:1-5; 1 Chron. 21:1; Matt. 16:22, 23; John 8:44, 13:2; Acts 5:3)

As the hand of Joab was in the tale of the woman of Tekoah, so Satan's hand is usually in all the sins that men commit. Such is Satan's malice against God, and his envy against man, that he will have a hand one way or other in all the sins, though he knows that all the sins he provokes others to shall be charged upon him to his greater woe, and eternal torment.

Ambrose brings in the devil boasting against Christ and challenging Judas as his own: 'He is not yours, Lord Jesus, he is mine; his thoughts beat for me; he eats with you—but is fed by me: he takes bread from you—but money from me; he drinks wine with you, and sells your blood to me.' Such is his malice against Christ, and his wrath and rage against man, that he will take all advantages to draw men to that which may give him advantage to triumph over men's souls forever.

Prop. (3). That Satan must have a double permission before he can do anything against us.

He must have permission from God, and permission from ourselves, before he can do anything against our happiness. He must have his permission from God, as you may see in the example of Job (Job 1:11, 12; 2:3-5). Though the devil had malice enough to destroy him, yet he had not so much as power to touch him, until God gave him permission.

They could not so much as enter into the swine without permission from Christ (Luke 8:32). Satan would gladly have combated with Peter—but this he could not do without leave. 'Satan has desired to have you, to winnow you' (Luke 22:31). So Satan could never have overthrown Ahab and Saul—but by permission from God (1 Kings 22). Ah! what a cordial, what a comfort should this be to the saints—that their greatest, subtlest, and most vigilant enemy cannot hurt nor harm them, without permission from him who is their sweetest Savior, their dearest husband, and their choicest friend.

And as Satan must have permission from God, so he must have permission from us. When he tempts, we must assent; when he makes offers, we must hearken; when he commands, we must obey, or else all his labor and temptations will be frustrated, and the evil that he tempts us to shall be put down only to his account. That is a remarkable passage in Acts 5:3, 'Why has Satan filled your heart to lie to the Holy Spirit?' He does not expostulate the matter with Satan; he does not say, Satan, 'Why have you filled Ananias's heart to make him lie to the Holy Spirit?' but he expostulates the case with Ananias; Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit?' Why have you given him an advantage to fill your heart with infidelity, hypocrisy, and obstinate audacity, to lie to the Holy Spirit? As if he had said, Satan could never have done this in you, which will now forever undo you, unless you had given him permission. If, when a temptation comes, a man cries out, and says, "Ah, Lord! here is a temptation that would force me, that would deflower my soul, and I have no strength to withstand it! Oh! help! help! for your honor's sake, for your Son's sake, for your promise's sake!" it is a sign that Satan has not gained your consent—but committed a rape upon your souls, which he shall dearly pay for.

Prop. (4). That no weapons but spiritual weapons will be useful and serviceable to the soul in fighting and combating with the devil.

This the apostle shows: 'Therefore take unto you,' says he, 'the whole armor of God, that you may be able to stand in the evil day, and having done all, to stand' (Eph. 6:13). So the same apostle tells you, 'That the weapons of your warfare are not carnal—but mighty through God, to the casting down of strongholds' (2 Cor. 10:4). You have not to do with a weak—but with a mighty enemy, and therefore you had need to look to it, that your weapons are mighty—which they cannot be, unless they are spiritual. Carnal weapons have no power in them towards the making of a conquest upon Satan. It was not David's sling nor stone that gave him the honor and advantage of setting his feet upon Goliath—but his faith in the name of the Lord Almighty. 'You come to me with a sword, with a spear, and with a shield—but I have come to you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied' (1 Sam. 17:45).

He who fights against Satan, in the strength of his own resolutions, constitution or education, will certainly fly and fall before him. Satan will be too hard for such a soul, and lead him captive at his pleasure. The only way to stand, conquer, and triumph, is still to plead, 'It is written,' as Christ did (Matt. 4:10). There is no sword but the two-edged sword of the Spirit, that will be found to be metal of proof when a soul comes to engage against Satan; therefore, when you are tempted to impurity, plead, 'It is written, be holy, as I am holy' (1 Peter 1:16); and, 'Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord' (2 Cor. 7:1). If he tempts you to distrust God's providence and fatherly care of you, plead, It is written, 'Those who fear the Lord shall lack no good thing.' (Psalm 34:9).

We read of many that, out of fortitude, could subdue nature—but were at a loss when they came to deal with a corruption or a temptation. Heraclitus's motto was, 'A Deo victoria!' It is God that gives victory; and that should be every Christian's motto.

It is written, 'The Lord will give grace and glory, and no good thing will he withhold from those who live purely' (Psalm 84:11).

If he tempts you to fear that you shall faint, and fall, and never be able to run to the end of the race that is set before you, plead, It is written, 'The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger' (Job. 17:9).

It is written, 'I will make an everlasting covenant with them, that I will not turn away from them, to do them good—but I will put my fear in their hearts, that they may not depart from me' (Jer. 32:40).

It is written, 'Those who wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint' (Is. 40:31).

If Satan tempts you to think that because your sun for the present is set in a cloud, that therefore it will rise no more, and that the face of God will shine upon you no more; that your best days are now at an end, and that you must spend all your time in sorrow and sighing; plead, It is written, 'He will turn again, he will have compassion upon us, and cast all our sins into the depth of the sea' (Micah 7:19).

It is written, 'For a small moment have I forsaken you—but with great mercies will I gather you. In a little wrath I hid my face from you for a moment—but with everlasting kindness will I have mercy on you, says the Lord, your Redeemer' (Is. 54:8, 10).

It is written, 'The mountains shall depart, and the hills be removed—but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says the Lord who has mercy on you.'

It is written, 'Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, they may forget, yet will not I forget you. Behold, I have engraved you upon the palms of my hands, your walls are continually before me' (Is. 49:15, 16).

If ever you would be too hard for Satan, and after all his assaults, have your bow abide in strength, then take to yourself the Word of God, which is 'the two-edged sword of the Spirit, and the shield of faith, whereby you shall be able to quench all the fiery darts of the devil' (Eph. 6:17). It is not spitting at Satan's name, nor crossing yourselves, nor leaning to your own resolutions, that will get you the victory.

Luther reports of Staupitius, a German minister, that he acknowledged himself, that before he came to understand aright the free and powerful grace of God, he vowed and resolved a hundred times against some particular sin, and never could get power over it. At last he saw the reason to be his trusting to his own resolution. Therefore be skillful in the word of righteousness, and in the actings of faith upon Christ and his victory, and that crown of glory which is set before you, and Satan will certainly fly from you (James 4:7).

Prop. (5). That we may read much of Satan's nature and disposition by the diverse names and epithets that are given him in the Scripture.

Sometimes he is called Behemoth, whereby the greatness and brutishness of the devil is figured (Job 40:15). Those evil spirits are sometimes called accusers, for their calumnies and slanders; and evil ones, for their malice. Satan is Adversarius, an adversary, that troubles and molests (1 Pet. 5:8). Abaddon is a destroyer (Rev. 9:11). They are tempters, for their suggestion; lions, for their devouring; dragons, for their cruelty; and serpents, for their subtlety. As his names are, so is he; as face answers to face, so do Satan's names answer to his nature. He has the worst names and the worst nature of all created creatures.

Prop. (6). That God will shortly tread down Satan under the saints' feet.

Christ, our champion, has already won the field, and will shortly set our feet upon the necks of our spiritual enemies. Satan is a foiled adversary. Christ has led him captive, and triumphed over him upon the cross. Christ has already overcome him, and put weapons into your hands, that you may overcome him also, and set your feet upon his neck. Though Satan be a roaring lion, yet Christ, who is the lion of the tribe of Judah, will make Satan fly and fall before you. Let Satan do his worst, yet you shall have the honor and the happiness to triumph over him. Cheer up, you precious sons of Zion, for the certainty and sweetness of victory will abundantly recompense you for all the pains you have taken in making resistance against Satan's temptations. The broken horns of Satan shall be trumpets of our triumph and the coronets of our joy.

"The God of peace will soon crush Satan under your feet." Romans 16:20. The Greek word signifies to break or crash a thing to pieces. Being applied to the feet—it means that crushing which is by stamping upon a thing.

FIVE REASONS OF THE POINT

Now I shall come to the reasons of the point, and so draw to a close.

Reason (1). That their hearts may be kept in a humble, praying, watching frame.

Oh! has Satan so many devices to ensnare and undo the souls of men? How should this awaken dull, drowsy souls, and make them stand upon their watch! A Christian should be like the seraphim, beset all over with eyes and lights, that he may avoid Satan's snares, and stand fast in the hour of temptation.

The Lord has in the Scripture discovered the several snares, plots, and devices that the devil has to undo the souls of men, that so, being forewarned, they may be forearmed; that they may be always upon their watch-tower, and hold their weapons in their hands, as the Jews did in Nehemiah's time.

The philosopher had a ball of brass in his hand; if he chanced to sleep it fell into a basin and awaked him to his studies. You are wise and know how to apply it.

Reason (2). From that malice, envy, and enmity that is in Satan against the souls of men.

Satan is full of envy and enmity, and that makes him very studious to suit his snares and plots to the tempers, constitutions, fancies, and callings of men, that so he may make them as miserable as himself.

Malice cares not what it says or does, just so that it may kill or gall.

The Russians are so malicious, that they have a man hide some of his own goods in the house of him whom he hates, and then accuse him for the stealing of them. So does Satan, out of malice to the souls of men, hide his goods, his wares, as I may say, in the souls of men, and then go and accuse them before the Lord; and a thousand, thousand other ways Satan's malice, envy, and enmity puts him upon, eternally to undo the precious souls of men.

An envious heart and plotting head, are inseparable companions.

Reason (3). The third reason is drawn from that long experience that Satan has had.

He is a spirit of mighty abilities; and his abilities to lay snares before us are mightily increased by that long standing of his. He is a spirit of over five thousand years' standing. He has had time enough to study all those ways and methods which tend most to ensnare and undo the souls of men. And as he has time enough, so he has made it his whole study, his only study, his constant study, to find out snares, traps, and stratagems, to entangle and overthrow the souls of men. When he was but a young serpent, he did easily deceive and outwit our first parents. But now he is grown into that 'old serpent,' as John speaks (Rev. 12:9). He is as old as the world, and is grown very cunning by experience.

Reason (4). In judgment to the men of the world, that they may stumble and fall, and be ensnared forever.

Wicked men who withstand the offers of mercy, and despise the Spirit of grace; who will not open, though God knocks ever so hard by his Word and rod, by his Spirit and conscience—are given up by a hand of justice, to be hardened, deceived, and ensnared by Satan, to their everlasting ruin (1 Kings 22:23). And what can be more just than that they should be taken and charmed with Satan's wiles, who have frequently refused to be charmed by the Spirit of grace, though he has charmed ever so wisely, and ever so sweetly?

Reason (5). That the excellency and power of God's grace may be more illustrated and manifested, by making his people able to grapple with this mighty adversary, and that notwithstanding all the plots, devices, and stratagems of Satan, yet he will make them victorious here, and crown them with glory hereafter.

The greater and the subtler the enemies of the children of Israel were—the more did divine power, wisdom, and goodness, sparkle and shine; and that, notwithstanding all their power, plots, and stratagems, yet to Canaan God would bring them at last. When Paul had weighed this, he sits down and glories in his infirmities and distresses and Satan's buffetings—that the power of Christ might rest upon him (2 Cor. 12:7-9).

TEN SPECIAL HELPS AND RULES AGAINST SATAN'S DEVICES

If Satan has such a world of devices and stratagems to ensnare and undo the souls of men; then, instead of wondering that so few are saved, sit down and wonder that any are saved, that any escape the snares of this cunning fowler, who spreads his nets and casts forth his baits in all places, in all cases and companies.

But this is not the main thing that I intend to speak to; my main business shall be, to set before you some special rules and helps against all his devices.

The first help. If you would not be taken by any of Satan's devices, then walk by rule of the Word of God. (Prov. 12:24; Gal. 6:16) He who walks by rule, walks most safely; he who walks by rule, walks most honorably; he who walks by rule, walks most sweetly. When men throw off the Word, then God throws them off, and then Satan takes them by the hand, and leads them into snares at his pleasure. He who thinks himself too good to be ruled by the Word, will be found too bad to be owned by God; and if God does not, or will not own him—Satan will by his stratagems overthrow him. Those who keep to the rule, shall be kept in the hour of temptation. 'Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.' (Rev. 3:10)

The second help. As you would not be taken with any of Satan's devices, take heed of vexing and grieving of the Holy Spirit of God. The Divine Spirit is very tender; if you grieve him, he will certainly grieve and vex your precious souls (Lam. 1:16.) It is the Spirit who is best able to discover Satan's snares against us; it is only he who can point out all his plots, and discover all his methods, and enable men to escape those pits that Satan has dug for their precious souls. Ah! if you set that sweet and blessed Spirit a-mourning, who alone can secure you from Satan's depths—by whom will you be preserved? Man is a weak creature, and no way able to discover Satan's snares, nor to avoid them—unless the Spirit of the Lord gives skill and power. Therefore, whoever is grieved, be sure the Spirit is not grieved by your enormities, nor by your refusing the cordials and comforts that he sets before you, nor by slighting and despising his gracious actings in others, nor by calling sincerity hypocrisy, and faith fancy, nor by fathering those things upon the Spirit, that are the offspring and fruits of your own hearts. (Is. 63:10; Psalm 73:23; 1 Thess. 5:19; Acts 2:13.)

The Spirit of the Lord is your counselor, your comforter, your upholder, your strengthener. It is the Spirit alone, who makes a man too great for Satan to conquer. 'Greater is he who is in you, than he who is in the world' (1 John 4:4).

The third help. If you would not be taken with any of Satan's devices, then labor for more heavenly wisdom. Ah, souls! you are much in the dark, you have but a little wisdom compared to what others have, and compared to that you might have had. There are many educated souls—but there are but a few wise souls. There is oftentimes a great deal of knowledge, where there is but a little wisdom to improve that knowledge. It is not the most knowing Christian—but the most wise Christian, who sees, avoids, and escapes Satan's snares. 'The way of life leads upward for the wise,' says Solomon, 'that he may depart from hell beneath' (Prov. 15:24). Heavenly wisdom makes a man delight to fly high; and the higher any man flies, the more he is out of the reach of Satan's snares.

Ah, souls! you had need of a great deal of heavenly wisdom, to see where and how Satan lays his baits and snares; and wisdom to find out proper remedies against his devices, and wisdom to apply those remedies seasonably, inwardly, and effectually to your own hearts, that so you may avoid the snares which that evil one has laid for your precious souls.

If men could but see the fair face of wisdom with mortal eyes, they would be in love with her, says Plato.

The fourth help. If you would not be taken with any of Satan's devices, then make immediate resistance against Satan's first motions. It is safe to resist, it is dangerous to dispute. Eve disputes, and falls in paradise (Gen. 3); Job resists, and conquers upon the ash-heap. He who will play with Satan's bait, will quickly be taken with Satan's hook! The promise of conquest is given to resisting, not to disputing: 'Resist the devil, and he will flee from you' (James 4:7). Ah, souls! were you better at resisting than at disputing, your temptations would be fewer, and your strength to stand would be greater than now it is.

The fifth help. If you would not be taken with any of Satan's devices, then labor to be filled with the Spirit. The Spirit of the Lord is a Spirit of light and power; and what can a soul do without light and power against spiritual wickedness in high places? (Eph. 6:12). It is not enough that you have the Spirit—but you must be filled with the Spirit, or else Satan, that evil spirit, will be too hard for you, and his plots will prosper against you. That is a sweet word of the apostle, 'Be filled with the Spirit' (Eph. 5:18); that is, labor for abundance of the Spirit. He who thinks he has enough of the Holy Spirit, will quickly find himself vanquished by the evil spirit. Satan has his snares to take you in prosperity and adversity, in health and sickness, in strength and weakness, when you are alone and when you are in company, when you come on to spiritual duties and when you come off from spiritual duties, and if you are not filled with the Spirit, Satan will be too hard and too crafty for you, and will easily and frequently take you in his snares, and make a prey of you in spite of your souls. Therefore labor more to have your hearts filled with the Spirit than to have your heads filled with notions, your shops with wares, your chests with silver, or your bags with gold; so shall you escape the snares of this fowler, and triumph over all his plots.

Luther says, a holy gluttony is to lay on, to feed hard, and to fetch hearty draughts, until they be even drunk with the abundance of the Spirit. Oh that there were more such holy gluttony in the world!

The sixth help. If you would not be taken in any of Satan's snares, then keep humble. An humble heart will rather lie in the dust than rise by wickedness, and sooner part with all than the peace of a good conscience. Humility keeps the soul free from many darts of Satan's casting, and snares of his spreading; as the low shrubs are free from many violent gusts and blasts of wind, which shake and rend the taller trees. The devil has least power to fasten a temptation on him who is most humble. He who has a gracious measure of humility, is neither affected with Satan's offers nor terrified with his threatenings.

I have read of one who, seeing in a vision many snares of the devil spread upon the earth, he sat down, and mourned, and said in himself, Who shall pass through these? Whereupon he heard a voice answering, Humility shall.

God has said, that 'he will teach the humble,' and that 'he will dwell with the humble,' and that 'he will fill and satisfy the humble. And if the teachings of God, the indwellings of God, if the pourings in of God, will not keep the soul from falling into Satan's snares, I do not know what will. And therefore as you would be happy in resisting Satan, and blessed in triumphing over Satan and all his snares—keep humble! I say again, keep humble! (Psalm 25:9; Is. 57:15, James 4:6.)

The seventh help. If you would not be taken in any of Satan's snares, then keep a strong, close, and constant watch (1 Thess. 5:6). A sleepy soul is already an ensnared soul. That soul that will not watch against temptations, will certainly fall before the power of temptations. Satan works most strongly on the imagination, when the soul is drowsy. The soul's slothfulness is Satan's opportunity to fall upon the soul and to destroy the soul, as Joshua did the men of Ai. The best way to be safe and secure from all Satan's assaults is, with Nehemiah and the Jews, to watch and pray, and pray and watch. By this means they became too hard for their enemies, and the work of the Lord did prosper sweetly in their hands.

Remember how Christ chid his sluggish disciples. 'What! could you not watch with me one hour?' what, cannot you watch with me? how will you then die with me? if you cannot endure words, how will you endure wounds? Satan always keeps a crafty and malicious watch, 'seeking whom he may devour.' 1 Peter 5:8. Satan is very envious of our condition, that we should enjoy that paradise out of which he is cast, and out of which he shall be forever kept!

We must effectually mind these following scriptures, wherein this duty of watchfulness is so strictly enjoined: Matt 26:40; Mark 13:33, 34, 35, 37; 1 Cor. 16:13; Col. 4:2; 1 Peter 4:7; Rev. 2:3.

Shall Satan keep a crafty watch, and shall not Christians keep a holy spiritual watch? Our whole life is beset with temptations. Satan watches all opportunities to break our peace, to wound our consciences, to lessen our comforts, to impair our graces, to slur our evidences, and to dampen our assurances. Oh! what need then have we to be always upon our watch-tower, lest we be surprised by this subtle serpent. Watchfulness includes a waking, a rousing up of the soul. It is a continual, careful observing of our hearts and ways, in all the turnings of our lives—that we still keep close to God and his Word.

Hannibal never rested, whether he did conquer or was conquered. It is so with Satan. 'Learn, for shame of the devil,' said blessed Latimer, 'to watch, seeing the devil is so watchful.'

Watchfulness is nothing else but the soul running up and down, to and fro, busy everywhere. Watchfulness is the heart busied and employed with diligent observation of what comes from within us, and of what comes from without us and into us. Ah, souls! you are no longer safe and secure than when you are upon your watch. While Antipater kept the watch, Alexander was safe; and while we keep a strict watch, we are safe. A watchful soul is a soul upon the wing, a soul out of gun-shot, a soul upon a rock, a soul in a castle, a soul above the clouds, a soul held fast in God's everlasting arms!

I shall conclude this seventh head with this advice: Remember the dragon is subtle, and bites the elephant's ear, and then sucks his blood, because he knows that to be the only place which the elephant cannot reach with his trunk to defend; so our enemies are so subtle, that they will bite us, and strike us where they may most mischief us, and therefore it does very much concern us, to stand always upon our guard.

The eighth help. If you would not be taken with any of Satan's snares and devices, then keep up your communion with God. Your strength to stand and withstand Satan's fiery darts is from your communion with God. A soul high in communion with God may be tempted—but will not easily be conquered. Such a soul will fight it out to the death. Communion with God furnishes the soul with the greatest and the choicest arguments to withstand Satan's temptations. Communion is the result of union. Communion is a reciprocal exchange between Christ and a gracious soul. Communion is Jacob's ladder, where you have Christ sweetly coming down into the soul, and the soul, by divine influences, sweetly ascending up to Christ. Communion with Christ is very inflaming, elevating and strengthening. While Samson kept up his communion with God, no enemy could stand before him—he goes on conquering and to conquer. But when he was fallen in his communion with God, he quickly falls before the plots of his enemies. It will be so with your souls. So long as your communion with God is kept up, you will be too hard for 'spiritual wickedness in high places'; but if you fall from your communion with God, you will fall, as others, before the face of every temptation.

David, so long as he kept up his communion with God, he stands, and triumphs over all his enemies; but when he was fallen in his communion with God, then he falls before the enemies that were in his own bosom, and flies before those who pursued after his life. It will be so with your souls, if you do not keep up your communion with God. Job keeps up his communion with God, and conquers Satan upon the ash-heap; Adam loses his communion with God, and is conquered by Satan in paradise. Communion with God is a shield upon land, as well as an anchor at sea; it is a sword to defend you, as well as a staff to support you; therefore keep up your communion.

The ninth help. If you would not be taken in any of Satan's snares, then do not engage Satan in your own strength—but be every day drawing new virtue and strength from the Lord Jesus. Certainly that soul that engages against any old or new temptation without new strength, new influences from on high—will fall before the power of the temptation. You may see this in Peter; he rested upon some old received strength—'Though all men should deny you, yet I will not!' (Matt. 26:35)—and therefore he falls sadly before a new temptation. He curses and swears, and denies him thrice—who had thrice appeared gloriously to him. Ah, souls! when the snare is spread, look up to Jesus Christ, who is lifted up in the gospel, as the brazen serpent was in the wilderness, and say to him, "Dear Lord! here is a new snare laid to catch my soul, and grace formerly received, without fresh supplies from your blessed bosom, will not deliver me from this snare. Oh! give me new strength, new power, new influences, new measures of grace, that so I may escape the snares!"

Ah, souls! remember this, that your strength to stand and overcome must not be expected from graces received in the past—but from the fresh and renewed influences of heaven. You must lean more upon Christ than upon your duties; you must lean more upon Christ than upon your spiritual tastes and discoveries: you must lean more upon Christ than upon your graces, or else Satan will lead you into captivity.

"Apart from me you can do nothing."Separate from me, or apart from me, you can do nothing.

The tenth help. If you would not be taken in any of Satan's snares, then be much in prayer. Prayer is a shelter to the soul, a sacrifice to God and a scourge to the devil. David's heart was often more out of tune than his harp. He prays, and then, in spite of the devil, cries, 'Return unto your rest, O my soul.' Prayer is the gate of heaven, a key to let us into paradise. There is nothing that renders Satan's plots fruitless like prayer; therefore says Christ: 'Watch and pray that you enter not into temptation' (Matt. 26:41). You must watch and pray, and pray and watch, if you would not enter into temptation.'

When Sennacherib and Haman had laid plots and snares to have destroyed the Jews, they prayed, and their souls were delivered, and Sennacherib and Haman destroyed. David had many snares laid for him, and this puts him upon prayer. "But my eyes are fixed on you, O Sovereign Lord; in you I take refuge--do not give me over to death. Keep me from the snares they have laid for me, from the traps set by evildoers. Let the wicked fall into their own nets, while I pass by in safety." (Psalm 141:8-10).

"Keep me, O Lord, from the hands of the wicked; protect me from men of violence who plan to trip my feet. Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. O Lord, I say to you, 'You are my God.' Hear, O Lord, my cry for mercy." (Psalm 140:4-6). Saul and many others had laid snares for David, and this puts him upon prayer, and so the snares are broken and he is delivered.

Ah, souls! take words to yourselves, and tell God that Satan has spread his snares in all places and in all companies! Tell God that he digs deep, and that he has plot upon plot, and device upon device—and all to undo you! Tell God that you have neither skill nor power to escape his snares! Tell God that it is a work too high and too hard for any created creature to work your deliverance, unless he puts under his own everlasting arms! Tell God how his honor is engaged to stand by you, and to bring you off a victor, that you be not ruined by Satan's plots! Tell God how the wicked would triumph, if you should fall into Satan's snares! Tell God of the love of Christ, of the blood of Christ, and of the intercession of Christ for you, that a way may be found for your escape! Tell God that if he will make it his honor to save you from falling into Satan's snares, you will make it your glory to speak of his goodness and to live out his kindness. Christians must do as Daedalus, that when he could not escape by a way upon earth, went by a way of heaven—and that is, the way of prayer, which is the only way left to escape Satan's snares.

USE. The next use is a use of thankfulness to those who escape Satan's snares—that they have not been taken by him at his will. Ah! Christians, it stands upon you with that princely prophet David, to call upon your souls, and say, 'Bless the Lord, O our souls; and all that is within us, bless his holy name! Bless the Lord, O our souls, and do not forget all his benefits!' (Psalm 103:1, 2). God has not given us to be a prey to Satan, and to be ensnared by those snares that he has laid for our souls! The sense of this great favor did work up David's heart to praises: "Praise be to the Lord, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler's snare; the snare has been broken, and we have escaped. Our help is in the name of the Lord, the Maker of heaven and earth." (Psalm 124:6-8).

Ah! Christians, remember that the greatest part of the world, yes, the greatest part of professors, are taken in Satan's snares. Can you think seriously of this, and not blush to be unthankful? What are you better than others? and what have you deserved of God, or done for God more than others—that you should by the help of a divine hand escape the snares, when others are taken and held in the snares of the devil to their eternal overthrow?

Will you be thankful for the escaping the snares that men spread for your lives or estates, and will you not be much more thankful for escaping those snares that Satan has laid for your precious souls? "But as for me, I will always have hope; I will praise you more and more. My mouth will tell of your righteousness, of your salvation all day long, though I know not its measure. I will come and proclaim your mighty acts, O Sovereign Lord; I will proclaim your righteousness, yours alone. Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds." (Psalm 71:14-17).

Remember this, that deliverance from Satan's snares does carry with it the clearest and the greatest evidence, that the soul and heart of God to are towards us. Many a man by a common hand of providence escapes many a snare that another has laid for him—but yet escapes not the snares that Satan has laid for him. Saul, and Judas, and Demas, doubtless escaped many snares that men had laid for them—but none of them escaped the snares that the devil had laid for them. Many men are lifted up above the snares of men by a common hand of providence, that are left to fall into the snares of the devil by a hand of justice. Your deliverance from Satan's snares is a fruit of special love. Can you thus look upon it and not be thankful, O precious soul? I judge not.

USE. The last use of this point is, To encourage Christians to long to be at home with Jesus. Oh! long to be in the bosom of Christ! long to be in the land of Canaan! for this world, this wilderness, is full of snares; and all our employments are full of snares; and all our enjoyments are full of snares. In civil things, Satan has his snares to entrap us; and in all spiritual things, Satan has his snares to catch us. All places are full of snares, city and country, shop and closet, sea and land. Even our mercies are all surrounded with snares! There are snares about our tables and snares about our beds! Yes, Satan is so powerful and subtle that he will oftentimes make our greatest, nearest, and dearest mercies to become our greatest snares! Sometimes he will make the wife that lies in the bosom to be a snare to a man, as Samson's was, and as Job's was. Sometimes he will make the child to be a snare, as Absalom was and Eli's sons were. And sometimes he will make the servant to be a snare, as Joseph was to his mistress.

Ah! souls, Satan is so cunning and artful, that he can turn your bread into snares, and your clothes into snares, and your houses into snares, and your gardens into snares, and all your recreations into snares. And oh! how should the consideration of these things work all your souls to say with the church, 'Make haste, my beloved, and be like a roe, or a young deer upon the mountain of spices,' and to love, and look, and long for the coming of Christ (Cant. 8:14). Shall the espoused maid long for the marriage day? Shall the servant long for his freedom? Shall the captive long for his ransom? Shall the traveler for long his inn, and the mariner for his harbor? And shall not the people of the Lord long much more to be in the bosom of Christ? there being nothing below the bosom of Christ that is not surrounded with Satan's snares (Phil. 1:23, and 2 Cor. 5:2, 4).

Augustine wished that he might have seen three things: Rome flourishing, Paul preaching, and Christ conversing with men upon the earth. Bede comes after, and, correcting this last wish, says, Yes—but let me see the King in his beauty, Christ is his heavenly kingdom.

What Paul once spoke of bonds and afflictions, that they attended him in every place (Acts 20:23), that may all the saints say of Satan's snares—that they attend them in every place; which should cause them to cry out, "Let us go hence, let us go hence!" Ah! souls, until you are taken up into the bosom of Christ, your comforts will not be full, pure, and constant. Until then, Satan will still be thumping on you, and spreading snares to entangle you! Therefore you should always be crying out with the church, 'Come, Lord Jesus!' (Rev. 22:20).

Is not Christ the star of Jacob, that 'gives light to those who are in darkness'? Is not Christ that Prince of peace who brings the olive branch to souls that are perplexed? Is not the greatest worth and wealth in him? Are not the petty excellencies and perfections of all created creatures epitomized in him? Is not he the crown of crowns, the glory of glories, and the heaven of heavens? Oh then, be still a-longing after a full, clear, and constant enjoyment of Christ in heaven; for until then, Satan will still have plots and designs upon you. He acts by an untiring power, and will never let you rest until you are taken up to an everlasting rest in the bosom of Christ!

It is as easy to contain the sea in a nutshell—as to relate fully Christ's excellencies, or heaven's happiness!

"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13

Copyright © Monergism Books

Holiness

by J. C. Ryle

Introduction

Sin

Sanctification

Holiness

The Fight

The Cost

Growth

Assurance

Moses—An Example

Lot—A Beacon

A Woman to Be Remembered

Christ's Greatest Trophy

The Ruler of the Waves

The Church Which Christ Builds

Visible Churches Warned

Do you love Me?

Without Christ

Thirst Relieved

Unsearchable Riches

Needs of the Times

Christ is All

Copyright

INTRODUCTION

The twenty papers contained in this volume are a humble contribution to a cause which is exciting much interest in the present day—I mean the cause of scriptural holiness. It is a cause which everyone who loves Christ, and desires to advance His kingdom in the world, should endeavor to help forward. Everyone can do something and I wish to add my mite.

The reader will find little that is directly controversial in these papers. I have carefully abstained from naming modern teachers and modern books. I have been content to give the result of my own study of the Bible, my own private meditations, my own prayers for light, and my own reading of old divines. If in anything I am still in error, I hope I shall be shown it before I leave the world. We all see in part, and have a treasure in earthen vessels. I trust I am willing to learn.

I have had a deep conviction for many years that practical holiness and entire self-consecration to God are not sufficiently attended to by modern Christians in this country. Politics, or controversy, or party-spirit, or worldliness, have eaten out the heart of lively piety in too many of us. The subject of personal godliness has fallen sadly into the background. The standard of living has become painfully low in many quarters. The immense importance of "adorning the doctrine of God our Savior" ( Titus 2:10), and making it lovely and beautiful by our daily habits and tempers, has been far too much overlooked. Worldly people sometimes complain with reason that "religious" persons, so-called, are not so amiable and unselfish and good-natured as others who make no profession of religion. Yet sanctification, in its place and proportion, is quite as important as justification. Sound Protestant and Evangelical doctrine is useless if it is not accompanied by a holy life. It is worse then useless; it does positive harm. It is despised by keen-sighted and shrewd men of the world, as an unreal and hollow thing, and brings religion into contempt. It is my firm impression that we want a thorough revival about Scriptural holiness. and I am deeply thankful that attention is being directed to the point.

It is, however, of great importance that the whole subject should be placed on right foundations, and that the movement about it should not be damaged by crude, disproportion, and one-sided statements. If such statements abound, we must not be surprised. Satan knows well the power of true holiness, and the immense injury which increased attention to it will do to his kingdom. It is his interest, therefore, to promote strife and controversy about this part of God's truth. Just as in time past he has succeeded in mystifying and confusing men's minds about justification, so he is laboring in the present day to make men "darken counsel by words without knowledge" about sanctification. May the Lord rebuke him! I can not however give up the hope that good will be brought out of evil, that discussion will elicit truth, and that variety of opinion will lead us all to search the Scriptures more, to pray more, and to become more diligent in trying to find out what is "the mind of the Spirit."

I now feel it a duty, in sending forth this volume, to offer a few introductory hints to those whose attention is specially directed to the subject of sanctification in the present day. I know that I do so at the risk of seeming presumptuous, and possibly of giving offence. But something must be ventured in the interests of God's truth. I shall therefore put my hints into the form of questions, and I shall request my readers to take them as "Cautions for the Times on the subject of holiness."

(1) I ask, in the first place, whether it is wise to speak of faith as the one thing needful, and the only thing required, as many seem to do now-a-days in handling the doctrine of sanctification? -Is it wise to proclaim in so bald, naked, and unqualified a way as many do, that holiness of converted people is by faith only, and not at all by personal exertion? Is it according to the proportion of God's Word? I doubt it.

That faith in Christ is the root of all holiness--that the first step towards a holy life is to believe on Christ--that until we believe we have not a jot of holiness--that union with Christ by faith is the secret of both beginning to be holy and continuing holy--that the life that we live in the flesh we must live by the faith of the Son of God--that faith purifies the heart-- that faith is the victory that overcomes the world--that by faith the elders obtained a good report--all these are truths which no well-instructed Christian will ever think of denying. But surely the Scriptures teach us that in following holiness the true Christian needs personal exertion and work as well as faith. The very same Apostle who says in one place, "The life that I live in the flesh I live by the faith of the Son of God," says in another place, "I fight--I run--I keep under my body;" and in other places, "Let us cleanse ourselves--let us labor, let us lay aside every weight." ( Galatians 2:20; 1 Corinthians 9:26; 2 Corinthians 7:1; Hebrews 4:11; Hebrews 12:1.) Moreover, the Scriptures nowhere teach us that faith sanctifies us in the same sense, and in the same manner, that faith justifies us! Justifying faith is a grace that "works not," but simply trusts, rests, and leans on Christ. ( Romans 4:5.) Sanctifying faith is a grace of which the very life is action: it "works by love," and, like a main-spring, moves the whole inward man. ( Galatians 5:6.) After all, the precise phrase "sanctified by faith" is only found once in the New Testament. The Lord Jesus said to Saul, "I send you, that they may receive forgiveness of sins and inheritance among those who are sanctified by faith that is in Me." Yet even there I agree with Alford that "by faith" belongs to the whole sentence, and must not be tied to the word "sanctified." The true sense is, "that by faith in Me they may receive forgiveness of sins and inheritance among those who are sanctified." (Compare Acts 26:18 with Acts 20:32.)

As to the phrase "holiness of faith," I find it nowhere in the New Testament. Without controversy, in the matter of our justification before God, faith in Christ is the one thing needful. All that simply believe are justified. Righteousness is imputed "to him that works not but believes." ( Romans 4:5.) It is thoroughly Scriptural and right to say "faith alone justifies." But it is not equally Scriptural and right to say "faith alone sanctifies." The saying requires very large qualification. Let one fact suffice. We are frequently told that a man is "justified by faith without the works of the law," by St. Paul. But not once are we told that we are "sanctified by faith without the deeds of the law." On the contrary, we are expressly told by St. James that the faith whereby we are visibly and demonstratively justified before man, is a faith which "if it has not works is dead, being alone." * ( James 2:17.) I may be told, in reply, that no one of course means to disparage "works" as an essential part of a holy life. It would be well, however, to make this more plain then many seem to make it in these days.

* "There is a double justification by God: the one authoritative, the other declarative or demonstrative."--The first is St. Paul's scope, when he speaks of justification by faith without the deeds of the law. The second is St. James' scope, when he speaks of justification by works." --T. Goodwin on Gospel Holiness. Works, vol. vii, p. 181.

(2) I ask, in the second place, whether it is wise to make so little as some appear to do, comparatively, of the many practical exhortations to holiness in daily life which are to be found in the Sermon on the Mount, and in the latter part of most of St. Paul's epistles? Is it according to the proportion of God's Word? I doubt it.

That a life of daily self-consecration and daily communion with God should be aimed at by everyone who professes to be a believer --that we should strive to attain the habit of going to the Lord Jesus Christ with everything we find a burden, whether great or small, and casting it upon Him--all this, I repeat, no well-taught child of God will dream of disputing. But surely the New Testament teaches us that we want something more then generalities about holy living, which often pierce no conscience and give no offence. The details and particular ingredients of which holiness is composed in daily life, ought to be fully set forth and pressed on believers by all who profess to handle the subject. True holiness does not consist merely of believing and feeling, but of doing and bearing, and a practical exhibition of active and passive grace. Our tongues, our tempers, our natural passions and inclinations-- our conduct as parents and children, masters and servants, husbands and wives, rulers and subjects--our dress, our employment of time, our behavior in business, our demeanor in sickness and health, in riches and poverty--all, all these are matters which are fully treated by inspired writers. They are not content with a general statement of what we should believe and feel, and how we are to have the roots of holiness planted in our hearts. They dig down lower. They go into particulars. They specify minutely what a holy man ought to do an be in his own family, and by his own fireside, if he abides in Christ. I doubt whether this sort of teaching is sufficiently attended to in the movement of the present day. When people talk of having received "such a blessing," and of having found "the higher life," after hearing some earnest advocate of "holiness by faith and self-consecration," while their family and friends see no improvement and no increased sanctity in their daily tempers and behavior, immense harm is done to the cause of Christ. True holiness, we surely ought to remember, does not consist merely of inward sensations and impressions. It is much more then tears, and sighs, and bodily excitement, and a quickened pulse, and a passionate feeling of attachment to our favorite preachers and our own religious party, and a readiness to quarrel with everyone who does not agree with us. It is something of "the image of Christ." which can be seen and observed by others in our private life, and habits, and character, and doings. ( Romans 8:29.)

(3) I ask in the third place, whether it is wise to use vague language about perfection, and to press on Christians a standard of holiness, as attainable in this world for which there is no warrant to be shown either in Scripture or experience? I doubt it.

That believers are exhorted to "perfect holiness in the fear of God"--to "go on to perfection"--to "be perfect," no careful reader of his Bible will ever think of denying. ( 2 Corinthians 7:1; Hebrews 6:1; 2 Corinthians 13:11.) But I have yet to learn that there is a single passage in Scripture which teaches that a literal perfection, a complete and entire freedom from sin, in thought, or word, or deed, is attainable, or has ever been attained, by any child of Adam in this world. A comparative perfection, a perfection in knowledge, an all-around consistency in every relation of life, a through soundness in every point of doctrine--this may be seen occasionally in some of God's believing people. But as to an absolute literal perfection, the most eminent saints of God in every age have always been the very last to lay claim to it! On the contrary they have always had the deepest sense of their own utter unworthiness and imperfection. The more spiritual light they have enjoyed the more they have seen their own countless defects and shortcomings. The more grace they have had the more they been "clothed with humility." ( 1 Peter 5:5.)

What saint can be named in God's Word, of whose life many details are recorded, who was literally and absolutely perfect? Which of them all, when writing about himself, ever talks of feeling free from imperfection? On the contrary, men like David, and St. Paul, and St. John, declare in the strongest language that they feel in their own hearts weakness and sin. The holiest men of modern times have always been remarkable for deep humility. Have we ever seen holier men then the martyred John Bradford, or Hooker, or Usher, or Baxter, or Rutherford, or M'Cheyne? Yet no one can read the writings and letters of these men without seeing that they felt themselves "debtors to mercy and grace" every day, and the very last thing they ever laid claim to was perfection!

In face of such facts as these I must protest against the language used in many quarters, in these last days, about perfection. I must think that those who use it either know very little of the nature of sin, or the attributes of God, or of their own hearts, or of the Bible, or of the meaning of words. When a professing Christian coolly tells me that he has got beyond such hymns as "Just as I am," and that they are below his present experience, though they suited him when he first took up religion, I must think his soul is in a very unhealthy state! When a man can talk coolly of the possibility of "living without sin" while in the body, and can actually say that he has "never had an evil thought for three months," I can only say that in my opinion he is a very ignorant Christian! I protest against such teaching as this. It not only does no good, but does immense harm. It disgusts and alienates from religion far-seeing men of the world, who know it is incorrect and untrue. It depresses some of the best of God's children, who feel they never can attain to "perfection" of this kind. It puffs up many weak brethren, who fancy they are something when they are nothing. In short, it is a dangerous delusion.

(4) In the fourth place, is it wise to assert so positively and violently, as many do, that the seventh chapter of the Epistle to the Romans does not describe the experience of the advanced saint, but the experience of the unregenerate man, or of the weak and unestablished believer? I doubt it.

I admit fully that the point has been a disputed one for eighteen centuries, in fact ever since the days of St. Paul. I admit fully that eminent Christians like John and Charles Wesley, and Fletcher, a hundred years ago, to say nothing of some able writers of our own time, maintain firmly that St. Paul was not describing his own present experience when he wrote this seventh chapter. I admit fully that many cannot see what I and many others do see: viz, that Paul says nothing in this chapter which does not precisely tally with the recorded experience of the most eminent saints in every age, and that he does say several things which no unregenerate man or weak believer would ever think of saying, and cannot say. So, at any rate, it appears to me. But I will not enter into any detailed discussion of the chapter. *

* Those who care to go into the subject will find it fully discussed in the Commentaries of Willet, Elton, Chalmers, and Haldane, and in Owen on "Indwelling Sin", and in the work of Stafford on the "Seventh of Romans".

What I do lay stress upon is the broad fact that the best commentators in every era of the Church have almost invariably applied the seventh chapter of Romans to advanced believers. The commentators who do not take this view have been, with a few bright exceptions, the Romanists, the Socinians, and the Arminians. Against them is arrayed the judgment of almost all the Reformers, almost all the Puritans, and the best modern Evangelical divines. I shall be told, of course, that no man is infallible, that the Reformers, Puritans, and modern divines I refer to may have been entirely mistaken, and the Romanists, Socinians, and Arminians may have been quite right! Our Lord has taught us, no doubt, to "call no man master." But while I ask no man to call the Reformers and Puritans "masters," I do ask people to read what they say on this subject, and answer their arguments, if they can. This has not been done yet! To say, as some do, that they do not want human "dogmas" and "doctrines," is no reply at all. The whole point at issue is, "What is the meaning of a passage of Scripture? How is the Seventh chapter of the Epistle to the Romans to be interpreted? What is the true sense of its words?" At any rate let us remember that there is a great fact which cannot be got over. On one side stand the opinions and interpretation of Reformers and Puritans, and on the other the opinions and interpretations of Romanists, Socinians, and Arminians. Let that be distinctly understood.

In the face of such a fact as this I must enter my protest against the sneering, taunting, contemptuous language which has been frequently used of late by some of the advocates of what I must call the Arminian view of the Seventh of romans, in speaking of the opinions of their opponents. To say the least, such language is unseemly, and only defeats its own end. A cause which is defended by such language is deservedly suspicious. Truth needs no such weapons. If we cannot agree with men, we need not speak of their views with discourtesy and contempt. An opinion which is backed and supported by such men as the best Reformers and Puritans may not carry conviction to all minds in the nineteenth century, but at any rate it would be well to speak of it with respect.

(5) In the fifth place, is it wise to use the language which is often used in the present day about the doctrine of "Christ in us"? I doubt it. Is not this doctrine often exalted to a position which it does not occupy in Scripture? I am afraid that it is.

That the true believer is one with Christ and Christ in him, no careful reader of the New Testament will think of denying for a moment. There is, no doubt, a mystical union between Christ and the believer. With Him we died, with Him we were buried, with Him we rose again, with Him we sit in heavenly places. We have five plain texts where we are distinctly taught that Christ is "in us." ( Romans 8:10; Galatians 2:20; 4:19; Ephesians 3:17; Colossians 3:11.) But we must be careful that we understand what we mean by the expression. That "Christ dwells in our hearts by faith," and carries on His inward work by His Spirit, is clear and plain. But if we mean to say that beside, and over, and above this there is some mysterious indwelling of Christ in a believer, we must be careful what we are about. Unless we take care, we shall find ourselves ignoring the work of the Holy Spirit. We shall be forgetting that in the Divine economy of man's salvation election is the special work of God the Father--atonement, mediation, and intercession, the special work of God the Son--and sanctification, the special work of God the Holy Spirit. We shall be forgetting that our Lord said, when He went away, that He would send us another Comforter, who should "abide with us" forever, and, as it were, take His Place. ( John 14:16.) In short, under the idea that we are honoring Christ, we shall find that we are dishonoring His special and peculiar gift--the Holy Spirit. Christ, no doubt, as God, is everywhere--in our hearts, in heaven, in the place where two or three are meet together in His name. But we really must remember that Christ, as our risen Head and High Priest, is specially at God's right hand interceding for us until He comes the second time: and that Christ carries on His work in the hearts of His people by the special work of His Spirit, whom He promised to send when He left the world. ( John 15:26.) A comparison of the ninth and tenth verses of the eighth chapter of Romans seems to me to show this plainly. It convinces me that "Christ in us" means Christ in us "by His Spirit." Above all, the words of St. John are most distinct and express: "Hereby we know that He abides in us by the Spirit which He has given us." ( 1 John 3:24.)

In saying all this, I hope no one will misunderstand me. I do not say that the expression, "Christ in us" is unscriptural. But I do say that I see great danger of giving extravagant and unscriptural importance to the idea contained in the expression; and I do fear that many use it now-a-days without exactly knowing what they mean, and unwittingly, perhaps, dishonor the mighty work of the Holy Spirit. If any reader think that I am needlessly scrupulous about the point, I recommend to their notice a curious book by Samuel Rutherford (author of the well-known letters), called "The Spiritual Antichrist." They will see there that two centuries ago the wildest heresies arose out of an extravagant teaching of this very doctrine of the "indwelling of Christ" in believers. They will find that Saltmarsh, and Dell, and Towne, and other false teachers, against whom good Samuel Rutherford contended, began with strange notions of "Christ in us," and then proceeded to build on the doctrine antinomianism, and fanaticism of the worst description and vilest tendency. They maintained that the separate, personal life of the believer was so completely gone, that it was Christ living in him who repented, and believed, and acted! The root of this huge error was a forced and unscriptural interpretation of such texts as "I live: yet not I, but Christ lives in me." ( Galatians 2:20.) And the natural result of it was that many of the unhappy followers of this school came to the comfortable conclusion that believers were not responsible, whatever they might do! Believers, forsooth, were dead and buried; and only Christ lived in them, and undertook everything for them! The ultimate consequence was, that some thought they might sit still in a carnal security, their personal accountableness being entirely gone, and might commit any kind of sin without fear! Let us never forget that truth, distorted and exaggerated, can become the mother of the most dangerous heresies. When we speak of "Christ being in us," let us take care to explain what we mean. I fear some neglect this in the present day.

(6) In the sixth place, is it wise to draw such a deep, wide, and distinct line of separation between conversion and consecration, or the higher life, so called, as many do draw in the present day? Is this according to the proportion of God's Word? I doubt it.

There is, unquestionably, nothing new in this teaching. It is well known that Romish writers often maintain that the Church is divided into three classes--sinners, penitents, and saints. The modern teachers of this day who tell us that professing Christians are of three sorts--the unconverted, the converted, and the partakers of the "higher life" of complete consecration--appear to me to occupy very much the same ground! But whether the idea be old or new, Romish or English, I am utterly unable to see that it has any warrant of Scripture. The Word of God always speaks of the living and the dead in sin--the believer and the unbeliever--the converted and the unconverted--the travelers in the narrow way and the travelers in the broad--the wise and the foolish--the children of God and the children of the devil. Within each of these two great classes there are, doubtless, various measures of sin and grace; but it only the difference between the higher and lower end of an inclined plane. Between these two great classes there is an enormous gulf; they are as distinct as life and death, light and darkness, heaven and hell. But of a division into three classes the Word of God says nothing at all! I question the wisdom of making new-fangled divisions which the Bible has not made, and I thoroughly dislike the notion of a second conversion.

That there is a vast difference between one degree of grace and another--that spiritual life admits of growth, and that believers should be continually urged on every account to grow in grace--all this I fully concede. But the theory of a sudden, mysterious transition of a believer into a state of blessedness and entire consecration, at one mighty bound, I cannot receive. It appears to me to be a man made invention; and I do not see a single plain text to prove it in Scripture. Gradual growth in grace, growth in knowledge, growth in faith, growth in love, growth in holiness, growth in humility, growth in spiritual-mindedness--all this I see clearly taught and urged in Scripture, and clearly exemplified in the lives of many of God's saints. But sudden, instantaneous leaps from conversion to consecration I fail to see in the Bible. I doubt, indeed, whether we have any warrant for saying that a man can possibly be converted without being consecrated to God! More consecrated he doubtless can be, and will be as his grace increases; but if he was not consecrated to God in the very day that he was converted and born again, I do not know what conversion means. Are not men in danger of undervaluing and underrating the immense blessedness of conversion? Are they not, when they urge on believers the "higher life" as a second conversion, underrating the length, and breadth, and depth, and height, of that great first change which Scripture calls the new birth, the new creation, the spiritual resurrection? I may be mistaken. But I have sometimes thought, while reading the strong language used by many about "consecration," in the last few years, that those who use it must have had previously a singularly low and inadequate view of "conversion," if indeed they knew anything about conversion at all. In short, I have almost suspected that when they were consecrated, they were in reality converted for the first time!

I frankly confess I prefer the old paths. I think it wiser and safer to press on all converted people the possibility of continual growth in grace, and the absolute necessity of going forward, increasing more and more, and in every year dedicating and consecrating themselves more, in spirit, soul, and body to Christ. By all means let us teach that there is more holiness to be attained, and more of heaven to be enjoyed upon earth then most believers now experience. But I decline to tell any converted man that he needs a second conversion, and that he may some day or other pass by one enormous step into a state of entire consecration. I decline to teach it, because I think the tendency of the doctrine is thoroughly mischievous, depressing the humble-minded and meek, and puffing up the shallow, the ignorant, and the self-conceited, to a most dangerous extent.

(7) In the seventh and last place, is it wise to teach believers that they ought not to think so much of fighting and struggling against sin, but ought rather to "yield themselves to God," and be passive in the hands of Christ? Is this according to the proportion of God's Word? I doubt it.

It is a simple fact that the expression "yield yourselves" is only to be found in one place in the New Testament, as a duty urged upon believers. That place is in the sixth chapter of Romans, and there within six verses the expression occurs five times. (See Romans 6:13-19.) But even there the word will not bear the sense of "placing ourselves passively in the hands of another." Any Greek student can tell us that the sense is rather that of actively "presenting" ourselves for use, employment, and service. (See Romans 12:1.) The expression therefore stands alone. But, on the other hand, it would not be difficult to point out at least twenty-five or thirty distinct passages in the Epistles where believers are plainly taught to use active personal exertion, and are addressed as responsible for doing energetically what Christ would have them do, and are not told to "yield themselves" up as passive agents and sit still, but to arise and work. A holy violence, a conflict, a warfare, a fight, a soldier's life, a wrestling, are spoken of as characteristic of the true Christian. The account of "the armor of God" in the sixth chapter of Ephesians, one might think, settles the question

--Again it would be easy to show that the doctrine of sanctification without personal exertion, by simply "yielding ourselves to God," is precisely the doctrine of the antinomian fanatics in the seventeenth century (to whom I have referred already, described in Rutherford's Spiritual Antichrist), and that the tendency of it is evil in the extreme.--Again, it would be easy to show that the doctrine is utterly subversive of the whole teaching of such tried and approved books as Pilgrim's Progress, and that if we receive it we cannot do better then put Bunyan's old book in the fire! If Christian in Pilgrim's Progress simply yielded himself to God, and never fought, or struggled, or wrestled, I have read the famous allegory in vain. But the plain truth is, that men will persist in confounding two things that differ--that is, justification and sanctification. In justification the word to address to man is believe--only believe; in sanctification the word must be "watch, pray, and fight." What God has divided let us not mingle and confuse.

I leave the subject of my introduction here, and hasten to a conclusion. I confess that I lay down my pen with feelings of sorrow and anxiety. There is much in the attitude of professing Christians in this day which fills me with concern, and makes me full fear for the future.

There is an amazing ignorance of Scriptures among many, and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, "tossed to and fro, and carried about by every wind of doctrine." ( Ephesians 4:14.) There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular, and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine, without considering for a moment whether what they hear is true.--There is an incessant craving after any teaching which is sensational, and exciting, and rousing to the feelings.--There is an unhealthy appetite for a sort of spasmodic and hysterical Christianity. The religious life of many is little better then spiritual dram-drinking, and the "meek and quiet spirit" which St. Peter commends is clean forgotten. ( 1 Peter 3:4.) Crowds, and crying, and hot rooms, and high-flown singing, and an incessant rousing of the emotions, are the only things which many care for.--Inability to distinguish differences in doctrine is spreading far and wide, and so long as the preacher is "clever" and "earnest," hundreds seem to think it must be all right, and call you dreadfully "narrow and uncharitable" if you hint that he is unsound! Moody and Hawies, Dean Stanley and Canon Liddon, Mackonochie and Pearsill Smith, all seem to be alike in the eyes of such people. All this is sad, very sad. But if, in addition to this, the true-hearted advocates of increased holiness are going to fall out by the way and misunderstand one another, it will be sadder still. We shall indeed be in evil plight.

For myself, I am aware that I am no longer a young minister. My mind perhaps stiffens, and I cannot easily receive any new doctrine. "The old is better." I suppose I belong to the old school of Evangelical theology, and I am therefore content with such teachings about sanctification as I find in the Life of Faith of Sibbes and Manton, and in The Life, Walk, and Triumph of Faith of William Romaine. But I must express a hope that my younger brethren who have taken up new views of holiness will beware of multiplying causeless divisions. Do they think that a higher standard of Christian is needed in the present day? So do I.--Do they think that clearer, stronger, fuller teaching about holiness is needed? So do I.--Do they think that Christ ought to be more exalted as the root and author of sanctification as well as justification? So do I.--Do they think that believers should be urged more and more to live by faith? So do I.--Do they think that a very close walk with God should be more pressed on believers as the secret of happiness and usefulness? So do I.--In all these things we agree. But if they want to go further, then I ask them to take care where they tread, and to explain very clearly and distinctly what they mean.

Finally, I must deprecate, and I do it in love, the use of uncouth and new-fangled terms and phrases in teaching sanctification. I plead that a movement in favor of holiness cannot be advanced by new-coined phraseology, or by disproportioned and one-sided statements--or by overstraining and isolating particular texts--or by exalting one truth at the expense of another--or by allegorizing and accommodating texts, and squeezing out of them meanings which the Holy Spirit never put in them--or by speaking contemptuously and bitterly of those who do not entirely see things with our eyes, and do not work exactly in our ways. These things do not make for peace: they rather repel many and keep them at a distance. The cause of true sanctification is not helped, but hindered, by such weapons as these. A movement in aid of holiness which produces strife and dispute among God's children is somewhat suspicious. For Christ's sake, and in the name of truth and charity, let us endeavor to follow after peace as well as holiness. "What God has joined together let not man put asunder."

It is my heart's desire, and prayer to God daily, that personal holiness may increase greatly among professing Christians in England. But I trust that all who endeavor to promote it will adhere closely to the proportion of Scripture, will carefully distinguish things that differ, and will separate "the precious from the vile." ( Jeremiah 15:19.)

SIN

"Sin is the transgression of the law." (1 John 3:4).

He who wishes to attain right views about Christian holiness must begin by examining the vast and solemn subject of sin. He must dig down very low if he would build high. A mistake here is most mischievous. Wrong views about holiness are generally traceable to wrong views about human corruption. I make no apology for beginning this volume of messages about holiness by making some plain statements about sin.

The plain truth is that a right understanding of sin lies at the root of all saving Christianity. Without it such doctrines as justification, conversion, sanctification, are "words and names" which convey no meaning to the mind. The first thing, therefore, that God does when He makes anyone a new creature in Christ is to send light into his heart and show him that he is a guilty sinner. The material creation in Genesis began with "light," and so also does the spiritual creation. God "shines into our hearts" by the work of the Holy Spirit and then spiritual life begins (2 Cor. 4:6). Dim or indistinct views of sin are the origin of most of the errors, heresies and false doctrines of the present day. If a man does not realize the dangerous nature of his soul’s disease, you cannot wonder if he is content with false or imperfect remedies. I believe that one of the chief wants of the contemporary church has been, and is, clearer, fuller teaching about sin.

1. I will begin the subject by supplying some definition of sin. We are all, of course, familiar with the terms "sin" and "sinners." We talk frequently of "sin" being in the world and of men committing "sins." But what do we mean by these terms and phrases? Do we really know? I fear there is much mental confusion and haziness on this point. Let me try, as briefly as possible, to supply an answer.

"Sin," speaking generally, is, as the Ninth Article of our church declares, "the fault and corruption of the nature of every man that is naturally engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusts always against the spirit; and, therefore, in every person born into the world, it deserves God’s wrath and damnation." Sin is that vast moral disease which affects the whole human race, of every rank and class and name and nation and people and tongue, a disease from which there never was but one born of woman that was free. Need I say that One was Christ Jesus the Lord?

I say, furthermore, that "a sin," to speak more particularly, consists in doing, saying, thinking or imagining anything that is not in perfect conformity with the mind and law of God. "Sin," in short as the Scripture says, is "the transgression of the law" (1 John 3:4). The slightest outward or inward departure from absolute mathematical parallelism with God’s revealed will and character constitutes a sin, and at once makes us guilty in God’s sight.

Of course, I need not tell anyone who reads his Bible with attention that a man may break God’s law in heart and thought when there is no overt and visible act of wickedness. Our Lord has settled that point beyond dispute in the sermon on the mount (Matt. 5:21–28). Even a poet of our own has truly said, "A man may smile and smile, and be a villain."

Again, I need not tell a careful student of the New Testament, that there are sins of omission as well as commission, and that we sin, as our Prayer Book justly reminds us, by "leaving undone the things we ought to do," as really as by "doing the things we ought not to do." The solemn words of our Master in the Gospel of St. Matthew place this point also beyond dispute. It is there written: "Depart . . ., you cursed, into everlasting fire . . . for I was an hungry, and you gave Me no meat: I was thirsty, and you gave Me no drink" (Matt. 25:41, 42).

I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it and fancy himself innocent when he is guilty. I fail to see any scriptural warrant for the modern assertion that: "Sin is not sin to us until we discern it and are conscious of it." On the contrary, in the fourth and fifth chapters of that unduly neglected book, Leviticus, and in the fifteenth of Numbers, I find Israel distinctly taught that there were sins of ignorance which rendered people unclean and needed atonement (Lev. 4:1–35; 5:14–19; Num. 15:25–29). And I find our Lord expressly teaching that "the servant who knew not his master’s will and did it not," was not excused on account of his ignorance but was "beaten" or punished (Luke 12:48). We will do well to remember that, when we make our own miserably imperfect knowledge and consciousness the measure of our sinfulness, we are on very dangerous ground. A deeper study of Leviticus might do us much good.

2. Concerning the origin and source of this vast moral disease called "sin," I am afraid that the views of many professing Christians on this point are sadly defective and unsound. I dare not pass it by. Let us, then, have it fixed down in our minds that the sinfulness of man does not begin from without, but from within. It is not the result of bad training in early years. It is not picked up from bad companions and bad examples, as some weak Christians are too fond of saying. No! It is a family disease, which we all inherit from our first parents, Adam and Eve, and with which we are born. Created "in the image of God," innocent and righteous at first, our parents fell from original righteousness and became sinful and corrupt. And from that day to this all men and women are born in the image of fallen Adam and Eve and inherit a heart and nature inclined to evil. "By one man sin entered into the world." "That which is born of the flesh is flesh." "We are by nature children of wrath." "The carnal mind is enmity against God." "Out of the heart [naturally, as out of a fountain] proceed evil thoughts, adulteries" and the like (Rom. 5:12; John 3:6; Eph. 2:3; Rom. 8:7; Mark 7:21).

The fairest child, who has entered life this year and become the sunbeam of a family, is not, as his mother perhaps fondly calls him, a little "angel" or a little "innocent," but a little "sinner." Alas! As that infant boy or girl lies smiling and crowing in its cradle, that little creature carries in its heart the seeds of every kind of wickedness! Only watch it carefully, as it grows in stature and its mind develops, and you will soon detect in it an incessant tendency to that which is bad, and a backwardness to that which is good. You will see in it the buds and germs of deceit, evil temper, selfishness, self–will, obstinacy, greediness, envy, jealousy, passion, which, if indulged and let alone, will shoot up with painful rapidity. Who taught the child these things? Where did he learn them? The Bible alone can answer these questions! Of all the foolish things that parents say about their children there is none worse than the common saying: "My son has a good heart at the bottom. He is not what he ought to be, but he has fallen into bad hands. Public schools are bad places. The tutors neglect the boys. Yet he has a good heart at the bottom." The truth, unhappily, is diametrically the other way. The first cause of all sin lies in the natural corruption of the boy’s own heart, and not in public schools.

3. Concerning the extent of this vast moral disease called "sin," let us beware that we make no mistake. The only safe ground is that which is laid for us in Scripture. "Every imagination of the thoughts of his heart" is by nature "evil," and that "continually." "The heart is deceitful above all things, and desperately wicked" (Gen. 6:5; Jer. 17:9). Sin is a disease which pervades and runs through every part of our moral constitution and every faculty of our minds. The understanding, the affections, the reasoning powers, the will, are all more or less infected. Even the conscience is so blinded that it cannot be depended on as a sure guide, and is as likely to lead men wrong as right, unless it is enlightened by the Holy Spirit. In short, "from the sole of the foot even unto the head there is no soundness" about us (Isa. 1:6). The disease may be veiled under a thin covering of courtesy, politeness, good manners and outward decorum, but it lies deep down in the constitution.

I admit fully that man has many grand and noble faculties left about him, and that in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly "dead" and has no natural knowledge, or love, or fear of God. His best things are so interwoven and intermingled with corruption, that the contrast only brings out into sharper relief the truth and extent of the Fall. That one and the same creature should be in some things so high and in others so low; so great and yet so little; so noble and yet so mean; so grand in his conception and execution of material things and yet so groveling and debased in his affections; that he should be able to plan and erect buildings like those at Carnac and Luxor in Egypt and the Parthenon at Athens, and yet worship vile gods and goddesses and birds and beasts and creeping things; that he should be able to produce tragedies like those of Aeschylus and Sophocles, and histories like that of Thucydides, and yet be a slave to abominable vices like those described in the first chapter of the Epistle to the Romans—all this is a sore puzzle to those who sneer at "God’s Word written" and scoff at us as bibliolaters. But it is a knot that we can untie with the Bible in our hands. We can acknowledge that man has all the marks of a majestic temple about him, a temple in which God once dwelt, but a temple which is now in utter ruins, a temple in which a shattered window here, and a doorway there, and a column there, still give some faint idea of the magnificence of the original design, but a temple which from end to end has lost its glory and fallen from its high estate. And we say that nothing solves the complicated problem of man’s condition but the doctrine of original or birth–sin and the crushing effects of the Fall.

Let us remember, beside this, that every part of the world bears testimony to the fact that sin is the universal disease of all mankind. Search the globe from east to west and from pole to pole; search every nation of every climate in the four quarters of the earth; search every rank and class in our own country from the highest to the lowest—and under every circumstance and condition, the report will be always the same. The remotest islands in the Pacific Ocean, completely separate from Europe, Asia, Africa and America, beyond the reach alike of Oriental luxury and Western arts and literature, islands inhabited by people ignorant of books, money, steam and gunpowder, uncontaminated by the vices of modern civilization, these very islands have always been found, when first discovered, the abode of the vilest forms of lust, cruelty, deceit and superstition. If the inhabitants have known nothing else, they have always known how to sin! Everywhere the human heart is naturally "deceitful above all things, and desperately wicked" (Jer. 17:9). For my part, I know no stronger proof of the inspiration of Genesis and the Mosaic account of the origin of man, than the power, extent and universality of sin. Grant that mankind have all sprung from one pair and that this pair fell (as Genesis 3 tells us), and the state of human nature everywhere is easily accounted for. Deny it, as many do, and you are at once involved in inexplicable difficulties. In a word, the uniformity and universality of human corruption supply one of the most unanswerable instances of the enormous "difficulties of infidelity."

After all, I am convinced that the greatest proof of the extent and power of sin is the pertinacity with which it cleaves to man, even after he is converted and has become the subject of the Holy Spirit’s operations. To use the language of the ninth Article: "This infection of nature does remain—yes, even in them that are regenerate." So deeply planted are the roots of human corruption, that even after we are born again, renewed, washed, sanctified, justified and made living members of Christ, these roots remain alive in the bottom of our hearts and, like the leprosy in the walls of the house, we never get rid of them until the earthly house of this tabernacle is dissolved. Sin, no doubt, in the believer’s heart, has no longer dominion. It is checked, controlled, mortified and crucified by the expulsive power of the new principle of grace. The life of a believer is a life of victory and not of failure. But the very struggles which go on within his bosom, the fight that he finds it needful to fight daily, the watchful jealousy which he is obliged to exercise over his inner man, the contest between the flesh and the spirit, the inward "groanings" which no one knows but he who has experienced them—all, all testify to the same great truth, all show the enormous power and vitality of sin. Mighty indeed must that foe be who even when crucified is still alive! Happy is that believer who understands it and, while he rejoices in Christ Jesus, has no confidence in the flesh and, while he says, "Thanks be unto God who gives us the victory," never forgets to watch and pray lest he fall into temptation!

4. Concerning the guilt, vileness and offensiveness of sin in the sight of God, my words will be few. I say "few" advisedly. I do not think, in the nature of things, that mortal man can at all realize the exceeding sinfulness of sin in the sight of that holy and perfect One with whom we have to do. On the one hand, God is that eternal Being who "charges His angels with folly" and in whose sight the very "heavens are not clean." He is One who reads thoughts and motives as well as actions and requires "truth in the inward parts" (Job 4:18; 15:15; Ps. 51:6). We, on the other hand—poor blind creatures, here today and gone tomorrow, born in sin, surrounded by sinners, living in a constant atmosphere of weakness, infirmity and imperfection—can form none but the most inadequate conceptions of the hideousness of evil. We have no line to fathom it and no measure by which to gauge it. The blind man can see no difference between a masterpiece of Titian or Raphael and the queen’s head on a village signboard. The deaf man cannot distinguish between a penny whistle and a cathedral organ. The very animals whose smell is most offensive to us have no idea that they are offensive and are not offensive to one another. Fallen men and women, I believe, can have no just idea what a vile thing sin is in the sight of that God whose handiwork is absolutely perfect—perfect whether we look through telescope or microscope; perfect in the formation of a mighty planet like Jupiter, with his satellites, keeping time to a second as he rolls round the sun; perfect in the formation of the smallest insect that crawls over a foot of ground. But let us nevertheless settle it firmly in our minds that sin is "the abominable thing that God hates"; that God "is of purer eyes than to behold iniquity, and cannot look upon that which is evil"; that the least transgression of God’s law makes us "guilty of all"; that "the soul that sins shall die"; that "the wages of sin is death"; that God will "judge the secrets of men"; that there is a worm that never dies and a fire that is not quenched; that "the wicked shall be turned into hell" and "shall go away into everlasting punishment"; and that "nothing that defiles shall in any wise enter" heaven (Jer. 44:4; Hab. 1:13; James 2:10; Ezek. 18:4; Rom. 6:23; Rom. 2:16; Mark 9:44; Ps. 9:17; Matt. 25:46; Rev. 21:27). These are indeed tremendous words, when we consider that they are written in the book of a most merciful God!

No proof of the fullness of sin, after all, is so overwhelming and unanswerable as the cross and passion of our Lord Jesus Christ and the whole doctrine of His substitution and atonement. Terribly black must that guilt be for which nothing but the blood of the Son of God could make satisfaction. Heavy must that weight of human sin be which made Jesus groan and sweat drops of blood in agony at Gethsemane and cry at Golgotha, "My God, My God, why have You forsaken Me?" (Matt. 27:46). Nothing, I am convinced, will astonish us so much, when we awake in the resurrection day, as the view we will have of sin and the retrospect we will take of our own countless shortcomings and defects. Never until the hour when Christ comes the second time will we fully realize the "sinfulness of sin." Well might George Whitefield say, "The anthem in heaven will be: What has God wrought!"

5. One point only remains to be considered on the subject of sin, which I dare not pass over. That point is its deceitfulness. It is a point of most serious importance and I venture to think it does not receive the attention which it deserves. You may see this deceitfulness in the wonderful proneness of men to regard sin as less sinful and dangerous than it is in the sight of God and in their readiness to extenuate it, make excuses for it and minimize its guilt. "It is but a little one! God is merciful! God is not extreme to mark what is done amiss! We mean well! One cannot be so particular! Where is the mighty harm? We only do as others!" Who is not familiar with this kind of language? You may see it in the long string of smooth words and phrases which men have coined in order to designate things which God calls downright wicked and ruinous to the soul. What do such expressions as "fast," "gay," "wild," "unsteady," "thoughtless," "loose" mean? They show that men try to cheat themselves into the belief that sin is not quite so sinful as God says it is, and that they are not so bad as they really are. You may see it in the tendency even of believers to indulge their children in questionable practices, and to blind their own eyes to the inevitable result of the love of money, of tampering with temptation and sanctioning a low standard of family religion. I fear we do not sufficiently realize the extreme subtlety of our soul’s disease. We are too apt to forget that temptation to sin will rarely present itself to us in its true colors, saying, "I am your deadly enemy and I want to ruin you forever in hell." Oh, no! Sin comes to us, like Judas, with a kiss, and like Joab, with an outstretched hand and flattering words. The forbidden fruit seemed good and desirable to Eve, yet it cast her out of Eden. The walking idly on his palace roof seemed harmless enough to David, yet it ended in adultery and murder. Sin rarely seems sin at its first beginnings. Let us then watch and pray, lest we fall into temptation. We may give wickedness smooth names, but we cannot alter its nature and character in the sight of God. Let us remember St. Paul’s words: "Exhort one another daily . . . lest any be hardened through the deceitfulness of sin" (Heb. 3:13). It is a wise prayer in our Litany: "From the deceits of the world, the flesh and the devil, good Lord, deliver us."

And now, before I go further, let me briefly mention two thoughts which appear to me to rise with irresistible force out of the subject.

On the one hand, I ask my readers to observe what deep reasons we all have for humiliation and self–abasement. Let us sit down before the picture of sin displayed to us in the Bible and consider what guilty, vile, corrupt creatures we all are in the sight of God. What need we all have of that entire change of heart called regeneration, new birth or conversion! What a mass of infirmity and imperfection cleaves to the very best of us at our very best! What a solemn thought it is that "without holiness no man shall see the Lord"! (Heb. 12:14). What cause we have to cry with the tax-collector every night in our lives when we think of our sins of omission as well as commission, "God be merciful to me a sinner!" (Luke 18:13). How admirably suited are the general and communion confessions of the Prayer Book to the actual condition of all professing Christians! How well that language suits God’s children which the Prayer Book puts in the mouth of every churchman before he goes up to the communion table: "The remembrance of our misdoings is grievous unto us; the burden is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; for Your Son our Lord Jesus Christ’s sake, forgive us all that is past." How true it is that the holiest saint is in himself a miserable sinner and a debtor to mercy and grace to the last moment of his existence!

With my whole heart I subscribe to that passage in Hooker’s sermon on "Justification," which begins: "Let the holiest and best things we do be considered. We are never better affected unto God than when we pray; yet when we pray, how are our affections many times distracted! How little reverence do we show unto the grand majesty of God unto whom we speak! How little remorse of our own miseries! How little taste of the sweet influence of His tender mercies do we feel! Are we not as unwilling many times to begin, and as glad to make an end, as if in saying, ‘Call upon Me,’ He had set us a very burdensome task? It may seem somewhat extreme, which I will speak; therefore, let every one judge of it, even as his own heart shall tell him, and not otherwise; I will but only make a demand! If God should yield unto us, not as unto Abraham—if fifty, forty, thirty, twenty, yes, or if ten good persons could be found in a city, for their sakes this city should not be destroyed but, and if He should make us an offer thus large: ‘Search all the generations of men since the Fall of our father Adam, find one man that has done one action which has passed from him pure, without any stain or blemish at all, and for that one man’s only action neither man nor angel should feel the torments which are prepared for both,’ do you think that this ransom to deliver men and angels could be found to be among the sons of men? The best things which we do have somewhat in them to be pardoned." *

I am persuaded that the more light we have, the more we see our own sinfulness; the nearer we get to heaven, the more we are clothed with humility. In every age of the church you will find it true, if you will study biographies, that the most eminent saints—men like Bradford, Rutherford and Mc'Cheyne—have always been the humblest men.

On the other hand, I ask my readers to observe how deeply thankful we ought to be for the glorious gospel of the grace of God. There is a remedy revealed for man’s need, as wide and broad and deep as man’s disease. We need not be afraid to look at sin and study its nature, origin, power, extent and vileness, if we only look at the same time at the almighty medicine provided for us in the salvation that is in Jesus Christ. Though sin has abounded, grace has much more abounded. Yes: in the everlasting covenant of redemption, to which Father, Son and Holy Spirit are parties; in the Mediator of that covenant, Jesus Christ the righteous, perfect God and perfect Man in one Person; in the work that He did by dying for our sins and rising again for our justification; in the offices that He fills as our Priest, Substitute, Physician, Shepherd and Advocate; in the precious blood He shed which can cleanse from all sin; in the everlasting righteousness that He brought in; in the perpetual intercession that He carries on as our Representative at God’s right hand; in His power to save to the uttermost the chief of sinners, His willingness to receive and pardon the vilest, His readiness to bear with the weakest; in the grace of the Holy Spirit which He plants in the hearts of all His people, renewing, sanctifying and causing old things to pass away and all things to become new—in all this (and oh, what a brief sketch it is!)—in all this, I say, there is a full, perfect and complete medicine for the hideous disease of sin. No wonder that old Flavel ends many a chapter of his admirable Fountain of Life with the touching words: "Blessed be God for Jesus Christ."

In bringing this mighty subject to a close, I feel that I have only touched the surface of it. It is one which cannot be thoroughly handled in a message like this. He who would see it treated fully and exhaustively must turn to such masters of experimental theology as Owen and Burgess and Manton and Charnock and the other giants of the Puritan school. On subjects like this there are no writers to be compared to the Puritans. It only remains for me to point out some practical uses to which the whole doctrine of sin may be profitably turned in the present day.

a. I say, then, in the first place, that a scriptural view of sin is one of the best antidotes to that vague, dim, misty, hazy kind of theology which is so painfully current in the present age. It is vain to shut our eyes to the fact that there is a vast quantity of so–called Christianity nowadays which you cannot declare positively unsound, but which, nevertheless, is not full measure, good weight and sixteen ounces to the pound. It is a Christianity in which there is undeniably "something about Christ and something about grace and something about faith and something about repentance and something about holiness," but it is not the real "thing as it is" in the Bible. Things are out of place and out of proportion. As old Latimer would have said, it is a kind of "mingle–mangle," and does no good. It neither exercises influence on daily conduct, nor comforts in life, nor gives peace in death; and those who hold it often awake too late to find that they have got nothing solid under their feet. Now I believe the likeliest way to cure and mend this defective kind of religion is to bring forward more prominently the old scriptural truth about the sinfulness of sin. People will never set their faces decidedly towards heaven and live like pilgrims until they really feel that they are in danger of hell. Let us all try to revive the old teaching about sin in nurseries, in schools, in training colleges, in universities. Let us not forget that "the law is good if we use it lawfully" and that "by the law is the knowledge of sin" (1 Tim. 1:8; Rom. 3:20; 7:7). Let us bring the law to the front and press it on men’s attention. Let us expound and beat out the Ten Commandments and show the length and breadth and depth and height of their requirements. This is the way of our Lord in the sermon on the mount. We cannot do better than follow His plan. We may depend upon it, men will never come to Jesus and stay with Jesus and live for Jesus unless they really know why they are to come and what is their need. Those whom the Spirit draws to Jesus are those whom the Spirit has convinced of sin. Without thorough conviction of sin, men may seem to come to Jesus and follow Him for a season; but they will soon fall away and return to the world.

b. In the next place, a scriptural view of sin is one of the best antidotes to the extravagantly broad and liberal theology which is so much in vogue at the present time. The tendency of modern thought is to reject dogmas, creeds and every kind of bounds in religion. It is thought grand and wise to condemn no opinion whatever, and to pronounce all earnest and clever teachers to be trustworthy, however heterogeneous and mutually destructive their opinions may be. Everything, forsooth, is true and nothing is false! Everybody is right and nobody is wrong! Everybody is likely to be saved and nobody is to be lost! The atonement and substitution of Christ, the personality of the devil, the miraculous element in Scripture, the reality and eternity of future punishment, all these mighty foundation–stones are coolly tossed overboard, like lumber, in order to lighten the ship of Christianity and enable it to keep pace with modern science. Stand up for these great verities, and you are called narrow, illiberal, old–fashioned and a theological fossil! Quote a text, and you are told that all truth is not confined to the pages of an ancient Jewish book, and that free inquiry has found out many things since the book was completed! Now, I know nothing so likely to counteract this modern plague as constant clear statements about the nature, reality, vileness, power and guilt of sin. We must charge home into the consciences of these men of broad views and demand a plain answer to some plain questions. We must ask them to lay their hands on their hearts and tell us whether their favorite opinions comfort them in the day of sickness, in the hour of death, by the bedside of dying parents, by the grave of a beloved wife or child. We must ask them whether a vague earnestness, without definite doctrine, gives them peace at seasons like these. We must challenge them to tell us whether they do not sometimes feel a gnawing "something" within, which all the free inquiry and philosophy and science in the world cannot satisfy. And then we must tell them that this gnawing "something" is the sense of sin, guilt and corruption, which they are leaving out in their calculations. And, above all, we must tell them that nothing will ever make them feel rest but submission to the old doctrines of man’s ruin and Christ’s redemption and simple childlike faith in Jesus.

c. Furthermore, a right view of sin works as an antidote to a ceremonial and formal kind of Christianity which has carried away so many in its wake. Unenlightened minds may find such a view of religion attractive in a certain sense, yet I cannot see how a sensuous and formal religion can thoroughly satisfy the Christian. A little child is easily quieted and amused with playthings, toys and dolls, as long as he isn’t hungry. Let him feel the cravings of nature within, and you will discover quickly that only food can nourish him and satisfy his hunger. Likewise, a man’s soul will not find satisfaction in music and flowers and candles and incense and banners and processions and beautiful vestments and confessionals and humanly contrived ceremonies. He may amuse himself with such, but let his soul awaken and rise from the dead, and he will not rest content with these things. They will seem to him mere solemn triflings and a waste of time. Let him see the scope of his sin, and he will also see his need for his Savior. He hungers and thirsts, and nothing will satisfy him but the bread of life. The prominence of this form of formal and sensuous Christianity, I dare to say, would not exist if Christians were taught more often in fullness the nature, vileness and sinfulness of sin.

d. A right view of sin is one of the best antidotes to the overstrained theories of perfection of which we hear so much in these times. If those who press on us perfection mean nothing more than an all–round consistency and a careful attention to all the graces which make up the Christian character, reason would that we should not only bear with them, but agree with them entirely. By all means, let us aim high. But if men really mean to tell us that here in this world a believer can attain to entire freedom from sin, live for years in unbroken and uninterrupted communion with God, and feel for months together not so much as one evil thought, I must honestly say that such an opinion appears to me very unscriptural. I go even further. I say that the opinion is very dangerous to him that holds it, and very likely to depress, discourage and keep back inquirers after salvation. I cannot find the slightest warrant in God’s Word for expecting such perfection as this while we are in the body. I believe the words of our fifteenth Article are strictly true: that "Christ alone is without sin; and that all we, the rest, though baptized and born again in Christ, offend in many things; and if we say that we have no sin, we deceive ourselves, and the truth is not in us." To use the language of our first homily, "There be imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind and power; we do not fear God so much as we ought to do; we do not pray to God but with many and great imperfections. We give, forgive, believe, live and hope imperfectly; we speak, think and do imperfectly; we fight against the devil, the world and the flesh imperfectly. Let us, therefore, not be ashamed to confess plainly our state of imperfection." Once more I repeat what I have said: the best preservative against this temporary delusion about perfection which clouds some minds—for such I hope I may call it—is a clear, full, distinct understanding of the nature, sinfulness and deceitfulness of sin.

e. In the last place, a scriptural view of sin will prove an admirable antidote to the low views of personal holiness, which are so painfully prevalent in these last days of the church. This is a very painful and delicate subject, I know, but I dare not turn away from it. It has long been my sorrowful conviction that the standard of daily life among professing Christians in this country has been gradually falling. I am afraid that Christ–like charity, kindness, good temper, unselfishness, meekness, gentleness, good nature, self–denial, zeal to do good and separation from the world are far less appreciated than they ought to be and than they used to be in the days of our fathers.

Into the causes of this state of things I cannot pretend to enter fully and can only suggest conjectures for consideration. It may be that a certain profession of religion has become so fashionable and comparatively easy in the present age that the streams which were once narrow and deep have become wide and shallow, and what we have gained in outward show we have lost in quality. It may be that our contemporary affluence and comfortable lifestyles have insensibly introduced a plague of worldliness and self–indulgence and a love of ease. What were once called luxuries are now comforts and necessities, and self–denial and "enduring hardness" are consequently little known. It may be that the enormous amount of controversy which marks this age has insensibly dried up our spiritual life. We have too often been content with zeal for orthodoxy and have neglected the sober realities of daily practical godliness. Be the causes what they may, I must declare my own belief that the result remains. There has been of late years a lower standard of personal holiness among believers than there used to be in the days of our fathers. The whole result is that the Spirit is grieved and the matter calls for much humiliation and searching of heart.

As to the best remedy for the state of things I have mentioned, I will venture to give an opinion. Other schools of thought in the churches must judge for themselves. The cure for evangelical churchmen, I am convinced, is to be found in a clearer apprehension of the nature and sinfulness of sin. We need not go back to Egypt and borrow semi–Roman "Catholic" practices in order to revive our spiritual life. We need not restore the confessional, or return to monasticism or asceticism. Nothing of the kind! We must simply repent and do our first works. We must return to first principles. We must go back to "the old paths." We must sit down humbly in the presence of God, look the whole subject in the face, examine clearly what the Lord Jesus calls sin, and what the Lord Jesus calls doing His will. We must then try to realize that it is terribly possible to live a careless, easy–going, half–worldly life, and yet at the same time to maintain evangelical principles and call ourselves evangelical people! Once we see that sin is far viler and far nearer to us and sticks more closely to us than we supposed, we will be led, I trust and believe, to get nearer to Christ. Once drawn nearer to Christ, we will drink more deeply out of His fullness and learn more thoroughly to "live the life of faith" in Him, as St. Paul did. Once taught to live the life of faith in Jesus, and abiding in Him, we will bear more fruit, will find ourselves more strong for duty, more patient in trial, more watchful over our poor weak hearts, and more like our Master in all our little daily ways. Just in proportion as we realize how much Christ has done for us, will we labor to do much for Christ. Much forgiven, we will love much. In short, as the apostle says, "With open face beholding as in a glass the glory of the Lord, we are changed into the same image . . . even as by the Spirit of the Lord" (2 Cor. 3:18).

Whatever some may please to think or say, there can be no doubt that an increased feeling about holiness is one of the signs of the times. Conferences for the promotion of "spiritual life" are becoming common in the present day. The subject of "spiritual life" finds a place on congress platforms almost every year. It has awakened an amount of interest and general attention throughout the land for which we ought to be thankful. Any movement, based on sound principles, which helps to deepen our spiritual life and increase our personal holiness will be a real blessing to the Church of England. It will do much to draw us together and heal our unhappy divisions. It may bring down some fresh outpouring of the grace of the Spirit and be "life from the dead" in these later times. But sure I am, as I said in the beginning, we must begin low, if we would build high. I am convinced that the first step towards attaining a higher standard of holiness is to realize more fully the amazing sinfulness of sin.

SANCTIFICATION

"Sanctify them through Your truth." (John 17:17).

"This is the will of God, even your sanctification." (1 Thess. 4:3).

The subject of sanctification is one which many, I fear, dislike exceedingly. Some even turn from it with scorn and disdain. The very last thing they would like is to be a "saint" or a "sanctified" man. Yet the subject does not deserve to be treated in this way. It is not an enemy, but a friend.

It is a subject of the utmost importance to our souls. If the Bible is true, it is certain that unless we are "sanctified," we shall not be saved. There are three things which, according to the Bible, are absolutely necessary to the salvation of every man and woman in Christendom. These three are justification, regeneration and sanctification. All three meet in every child of God: he is both born again and justified and sanctified. He who lacks any one of these three things is not a true Christian in the sight of God and, dying in that condition, will not be found in heaven and glorified in the last day.

It is a subject which is peculiarly seasonable in the present day. Strange doctrines have risen up of late upon the whole subject of sanctification. Some appear to confound it with justification. Others fritter it away to nothing, under the presence of zeal for free grace, and practically neglect it altogether. Others are so much afraid of "works" being made a part of justification that they can hardly find any place at all for "works" in their religion. Others set up a wrong standard of sanctification before their eyes and, failing to attain it, waste their lives in repeated secessions from church to church, chapel to chapel and sect to sect, in the vain hope that they will find what they want. In a day like this, a calm examination of the subject, as a great leading doctrine of the gospel, may be of great use to our souls.

Now let us consider the true nature of sanctification, its visible marks, and how it is compared to and contrasted with justification.

If, unhappily, the reader is one of those who cares for nothing but this world, and makes no profession of religion, I cannot expect him to take much interest in what I am writing. You will probably think it an affair of "words and names" and nice questions, about which it matters nothing what you hold and believe. But if you are a thoughtful, reasonable, sensible Christian, I venture to say that you will find it worthwhile to have some clear ideas about sanctification.

1. The nature of sanctification

Sanctification is that inward spiritual work which the Lord Jesus Christ works in a man by the Holy Spirit, when He calls him to be a true believer. He not only washes him from his sins in His own blood, but He also separates him from his natural love of sin and the world, puts a new principle in his heart and makes him practically godly in life. The instrument by which the Spirit effects this work is generally the Word of God, though He sometimes uses afflictions and providential visitations "without the Word" (1 Peter 3:1). The subject of this work of Christ by His Spirit is called in Scripture a "sanctified" man. *

He who supposes that Jesus Christ only lived and died and rose again in order to provide justification and forgiveness of sins for His people has yet much to learn. Whether he knows it or not, he is dishonoring our blessed Lord and making Him only a half Savior. The Lord Jesus has undertaken everything that His people’s souls require: not only to deliver them from the guilt of their sins by His atoning death, but from the dominion of their sins, by placing in their hearts the Holy Spirit; not only to justify them, but also to sanctify them. He is, thus, not only their "righteousness," but their "sanctification" (1 Cor. 1:30). Let us hear what the Bible says: "For their sakes I sanctify Myself, that they also might be sanctified." "Christ loved the church, and gave Himself for it; that He might sanctify and cleanse it." "Christ . . . gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." "Christ . . . bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness." Christ "has . . . reconciled [you] in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight" (John 17:19; Eph. 5:25, 26; Titus 2:14; 1 Peter 2:24; Col. 1:22). Let the meaning of these five texts be carefully considered. If words mean anything, they teach that Christ undertakes the sanctification, no less than the justification, of His believing people. Both are alike provided for in that "everlasting covenant ordered in all things and sure," of which the Mediator is Christ. In fact, Christ in one place is called "He who sanctifies," and His people "they who are sanctified" (Heb. 2:11).

The subject before us is of such deep and vast importance that it requires fencing, guarding, clearing up and marking out on every side. A doctrine which is needful to salvation can never be too sharply developed or brought too fully into light. To clear away the confusion between doctrines and doctrines, which is so unhappily common among Christians, and to map out the precise relation between truths and truths in religion is one way to attain accuracy in our theology. I shall therefore not hesitate to lay before my readers a series of connected propositions or statements, drawn from Scripture, which I think will be found useful in defining the exact nature of sanctification. Each proposition would admit of being expanded and handled more fully, and all of them deserve private thought and consideration. Some of them may be disputed and contradicted; but I doubt whether any of them can be overthrown or proved untrue. I only ask for them a fair and impartial hearing.

1. Sanctification is the invariable result of that vital union with Christ which true faith gives to a Christian. "He who abides in Me, and I in him, the same brings forth much fruit" (John 15:5). The branch which bears no fruit is no living branch of the vine. The union with Christ which produces no effect on heart and life is a mere formal union, which is worthless before God. The faith which has not a sanctifying influence on the character is no better than the faith of devils. It is a "dead faith, because it is alone." It is not the gift of God. It is not the faith of God’s elect. In short, where there is no sanctification of life, there is no real faith in Christ. True faith works by love. It constrains a man to live unto the Lord from a deep sense of gratitude for redemption. It makes him feel that he can never do too much for Him that died for him. Being much forgiven, he loves much. He whom the blood cleanses walks in the light. He who has real lively hope in Christ purifies himself even as He is pure (James 2:17–20; Titus 1:1; Gal. 5:6; 1 John 1:7; 3:3).

2. Sanctification is the outcome and inseparable consequence of regeneration. He who is born again and made a new creature receives a new nature and a new principle and always lives a new life. A regeneration, which a man can have and yet live carelessly in sin or worldliness, is a regeneration invented by uninspired theologians, but never mentioned in Scripture. On the contrary, St. John expressly says that "He who is born of God does not commit sin," "does righteousness," "loves the brethren," "keeps himself" and "overcomes the world" (1 John 2:29; 3:9–14; 5:4–18). Simply put, the lack of sanctification is a sign of non–regeneration. Where there is no holy life, there has been no holy birth. This is a hard saying, but a Biblical truth; whomever is born of God, it is written, "cannot sin, because he is born of God" (1 John 3:9).

3. Sanctification is the only certain evidence of that indwelling of the Holy Spirit which is essential to salvation. "If any man have not the Spirit of Christ, he is none of His" (Rom. 8:9). The Spirit never lies dormant and idle within the soul: He always makes His presence known by the fruit He causes to be borne in heart, character and life. "The fruit of the Spirit," says St. Paul, "is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance" and such like (Gal. 5:22). Where these things are to be found, there is the Spirit; where these things are wanting, men are dead before God. The Spirit is compared to the wind; and, like the wind, He cannot be seen by our bodily eyes. But, just as we know there is a wind by the effect it produces on waves and trees and smoke, so we may know the Spirit is in a man by the effects He produces in the man’s conduct. It is nonsense to suppose that we have the Spirit if we do not also "walk in the Spirit" (Gal. 5:25). We may depend on it as a positive certainty that, where there is no holy living, there is no Holy Spirit. The seal that the Spirit stamps on Christ’s people is sanctification. As many as are actually "led by the Spirit of God, they," and they only, "are the sons of God" (Rom. 8:14).

4. Sanctification is the only sure mark of God’s election. The names and number of the elect are a secret thing, no doubt, which God has wisely kept in His own power and not revealed to man. It is not given to us in this world to study the pages of the book of life and see if our names are there. But if there is one thing clearly and plainly laid down about election, it is this—that elect men and women may be known and distinguished by holy lives. It is expressly written that they are "elect through sanctification," "chosen to salvation through sanctification," "predestinated to be conformed to the image of God’s Son," and "chosen in Christ before the foundation of the world that they should be holy." Hence, when St. Paul saw the working "faith" and laboring "love" and patient "hope" of the Thessalonian believers, he said, "I know your election of God" (1 Peter 1:2; 2 Thess. 2:13; Rom. 8:29; Eph. 1:4; 1 Thess. 1:3, 4). He who boasts of being one of God’s elect, while he is willfully and habitually living in sin, is only deceiving himself and talking wicked blasphemy. Of course, it is hard to know what people really are; and many who make a fair show outwardly in religion may turn out at last to be rotten–hearted hypocrites. But where there is not, at least, some appearance of sanctification, we may be quite certain there is no election. The church catechism correctly and wisely teaches that the Holy Spirit "sanctifies all the elect people of God."

5. Sanctification is a reality that will always be seen. Like the great Head of the church, from whom it springs, it "cannot be hid." "Every tree is known by his own fruit" (Luke 6:44). A truly sanctified person may be so clothed with humility that he can see in himself nothing but infirmity and defects. Like Moses, when he came down from the mount, he may not be conscious that his face shines. Like the righteous, in the mighty parable of the sheep and the goats, he may not see that he has done anything worthy of his Master’s notice and commendation: "When saw we You an hungry, and fed You?" (Matt. 25:37). But whether he sees it himself or not, others will always see in him a tone and taste and character and habit of life unlike that of other men. The very idea of a man being "sanctified" while no holiness can be seen in his life is flat nonsense and a misuse of words. Light may be very dim; but if there is only a spark in a dark room, it will be seen. Life may be very feeble; but if the pulse only beats a little, it will be felt. It is just the same with a sanctified man: his sanctification will be something felt and seen, though he himself may not understand it. A "saint," in whom nothing can be seen but worldliness or sin, is a kind of monster not recognized in the Bible!

6. Sanctification is a reality for which every believer is responsible. In saying this I would not be mistaken. I hold as strongly as anyone that every man on earth is accountable to God and that all the lost will be speechless and without excuse at the last day. Every man has power to "lose his own soul" (Matt. 26:26). But, while I hold this, I maintain that believers are eminently and peculiarly responsible and under a special obligation to live holy lives. They are not as others, dead and blind and unrenewed; they are alive unto God and have light and knowledge and a new principle within them. Whose fault is it, if they are not holy, but their own? On whom can they throw the blame, if they are not sanctified, but themselves? God, who has given them grace and a new heart and a new nature, has deprived them of all excuse if they do not live for His praise. This is a point which is far too much forgotten. A man who professes to be a true Christian, while he sits still, content with a very low degree of sanctification (if indeed he has any at all), and coolly tells you he "can do nothing," is a very pitiable sight and a very ignorant man. Against this delusion let us watch and be on our guard. The Word of God always addresses its precepts to believers as accountable and responsible beings. If the Savior of sinners gives us renewing grace and calls us by His Spirit, we may be sure that He expects us to use our grace and not to go to sleep. It is forgetfulness of this which causes many believers to "grieve the Holy Spirit" and makes them very useless and uncomfortable Christians.

7. Sanctification is a thing which admits of growth and degrees. A man may climb from one step to another in holiness and be far more sanctified at one period of his life than another. More pardoned and more justified than he is when he first believes he cannot be, though he may feel it more. More sanctified he certainly may be, because every grace in his new character may be strengthened, enlarged and deepened. This is the evident meaning of our Lord’s last prayer for His disciples when He used the words, "Sanctify them," and of St. Paul’s prayer for the Thessalonians: "The very God of peace sanctify you" (John 17:17; 1 Thess. 5:23). In both cases the expression plainly implies the possibility of increased sanctification, while such an expression as "justify them" is never once in Scripture applied to a believer, because he cannot be more justified than he is. I can find no warrant in Scripture for the doctrine of "imputed sanctification." It is a doctrine which confuses differing principles and leads to evil consequences. confuse things that differ and to lead to very evil consequences. Not least, it is a doctrine which is flatly contradicted by the experience of all the most eminent Christians. If there is any point on which God’s holiest saints agree, it is this: that they see more and know more and feel more and do more and repent more and believe more as they get on in spiritual life, and in proportion to the closeness of their walk with God. In short, they "grow in grace," as St. Peter exhorts believers to do; and "abound more and more," according to the words of St. Paul (2 Peter 3:18; 1 Thess. 4:1).

8. Sanctification depends greatly on a diligent use of scriptural means. The "means of grace" are such as Bible reading, private prayer, and regularly worshiping God in Church, wherein one hears the Word taught and participates in the Lord’s Supper. I lay it down as a simple matter of fact that no one who is careless about such things must ever expect to make much progress in sanctification. I can find no record of any eminent saint who ever neglected them. They are appointed channels through which the Holy Spirit conveys fresh supplies of grace to the soul and strengthens the work which He has begun in the inward man. Let men call this legal doctrine if they please, but I will never shrink from declaring my belief that there are no "spiritual gains without pains." Our God is a God who works by means, and He will never bless the soul of that man who pretends to be so high and spiritual that he can get on without them.

9. Sanctification is a thing which does not prevent a man having a great deal of inward spiritual conflict. By conflict I mean a struggle within the heart between the old nature and the new, the flesh and the spirit, which are to be found together in every believer (Gal. 5:17). A deep sense of that struggle, and a vast amount of mental discomfort from it, are no proof that a man is not sanctified. No, rather, I believe, they are healthy symptoms of our condition and prove that we are not dead, but alive. A true Christian is one who has not only peace of conscience, but war within. He may be known by his warfare as well as by his peace. In saying this, I do not forget that I am contradicting the views of some well–meaning Christians who hold the doctrine called "sinless perfection." I cannot help that. I believe that what I say is confirmed by the language of St. Paul in the seventh chapter of Romans. That chapter I commend to the careful study of all my readers. I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, "I delight in the law of God after the inward man" (Rom. 7:22). I believe, furthermore, that what I say is proved by the experience of all the most eminent servants of Christ that have ever lived. The full proof is to be seen in their journals, their autobiographies and their lives. Believing all this, I shall never hesitate to tell people that inward conflict is no proof that a man is not holy, and that they must not think they are not sanctified because they do not feel entirely free from inward struggle. Such freedom we shall doubtless have in heaven, but we shall never enjoy it in this world. The heart of the best Christian, even at his best, is a field occupied by two rival camps, and the "company of two armies" (Song 6:13). Let the words of the thirteenth and fifteenth Articles be well considered by all churchmen: "The infection of nature does remain in them that are regenerated. Although baptized and born again in Christ, we offend in many things; and if we say that we have no sin, we deceive ourselves, and the truth is not in us." *

10. Sanctification is a thing which cannot justify a man, and yet it pleases God. The holiest actions of the holiest saint that ever lived are all more or less full of defects and imperfections. They are either wrong in their motive or defective in their performance and in themselves are nothing better than "splendid sins," deserving God’s wrath and condemnation. To suppose that such actions can stand the severity of God’s judgment, atone for sin and merit heaven is simply absurd. "By the deeds of the law shall no flesh be justified." "We conclude that a man is justified by faith without the deeds of the law" (Rom. 3:20–28). The only righteousness in which we can appear before God is the righteousness of another—even the perfect righteousness of our Substitute and Representative, Jesus Christ the Lord. His work, and not our work, is our only title to heaven. This is a truth which we should be ready to die to maintain. For all this, however, the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. "With such sacrifices God is well pleased" (Heb. 13:16). "Obey your parents . . . for this is well pleasing unto the Lord" (Col. 3:20). "We . . . do those things that are pleasing in His sight" (1 John 3:22). Let this never be forgotten, for it is a very comfortable doctrine. Just as a parent is pleased with the efforts of his little child to please him, though it be only by picking a daisy or walking across a room, so is our Father in heaven pleased with the poor performances of His believing children. He looks at the motive, principle and intention of their actions and not merely at their quantity and quality. He regards them as members of His own dear Son, and for His sake, wherever there is a single eye, He is well pleased. Those churchmen who dispute this would do well to study the twelfth Article of the Church of England.

11. Sanctification is a thing which will be found absolutely necessary as a witness to our character in the great Day of Judgment. It will be utterly useless to plead that we believed in Christ unless our faith has had some sanctifying effect and been seen in our lives. Evidence, evidence, evidence will be the one thing wanted when the great white throne is set, when the books are opened, when the graves give up their tenants, when the dead are arraigned before the bar of God. Without some evidence that our faith in Christ was real and genuine, we shall only rise again to be condemned. I can find no evidence that will be admitted in that day, except sanctification. The question will not be how we talked and what we professed, but how we lived and what we did. Let no man deceive himself on this point. If anything is certain about the future, it is certain that there will be a judgment; and if anything is certain about judgment, it is certain that men’s "works" and "doings" will be considered and examined in it (John 5:29; 2 Cor. 5:10; Rev. 20:13). He who supposes works are of no importance because they cannot justify us is a very ignorant Christian. Unless he opens his eyes, he will find to his cost that if he comes to the bar of God without some evidence of grace, he had better never have been born.

12. Sanctification, in the last place, is absolutely necessary in order to train and prepare us for heaven. Most men hope to go to heaven when they die; but few, it may be feared, take the trouble to consider whether they would enjoy heaven if they got there. Heaven is essentially a holy place; its inhabitants are all holy; its occupations are all holy. To be really happy in heaven, it is clear and plain that we must be somewhat trained and made ready for heaven while we are on earth. The notion of a purgatory after death, which shall turn sinners into saints, is a lying invention of man and is nowhere taught in the Bible. We must be saints before we die if we are to be saints afterwards in glory. The favorite idea of many, that dying men need nothing except absolution and forgiveness of sins to fit them for their great change, is a profound delusion. We need the work of the Holy Spirit as well as the work of Christ; we need renewal of the heart as well as the atoning blood; we need to be sanctified as well as to be justified. It is common to hear people saying on their deathbeds, "I only want the Lord to forgive me my sins, and take me to rest." But those who say such things forget that the rest of heaven would be utterly useless if we had no heart to enjoy it! What could an unsanctified man do in heaven, if by any chance he got there? Let that question be fairly looked in the face and fairly answered. No man can possibly be happy in a place where he is not in his element and where all around him is not congenial to his tastes, habits and character. When an eagle is happy in an iron cage, when a sheep is happy in the water, when an owl is happy in the blaze of noonday sun, when a fish is happy on the dry land—then, and not until then, will I admit that the unsanctified man could be happy in heaven. *

2. The visible evidence of sanctification

What are the visible marks of a sanctified man? What may we expect to see in him? This is a very wide and difficult department of our subject. It is wide because it necessitates the mention of many details which cannot be handled fully in the limits of a message like this. It is difficult because it cannot possibly be treated without giving offense. But truth should be spoken despite risk, and truth of this great magnitude should especially be spoken in our present day.

1. True sanctification then does not consist in mere talk about religion. This is a point which ought never to be forgotten. The vast increase of education and preaching in these latter days makes it absolutely necessary to raise a warning voice. People hear so much of gospel truth that they contract an unholy familiarity with its words and phrases and sometimes talk so fluently about its doctrines that you might think them true Christians. In fact it is sickening and disgusting to hear the cool and flippant language which many pour out about "conversion," "the Savior," "the gospel," "finding peace," "free grace" and the like, while they are notoriously serving sin or living for the world. Can we doubt that such talk is abominable in God’s sight and is little better than cursing, swearing and taking God’s name in vain? The tongue is not the only member that Christ bids us give to His service. God does not want His people to be mere empty tubs, sounding brass and tinkling cymbals. We must be sanctified, not only "in word and in tongue, but in deed and truth" (1 John 3:18).

2. True sanctification does not consist in temporary religious feelings. This again is a point about which a warning is greatly needed. Mission services and revival meetings are attracting great attention in every part of the land and producing a great sensation. The Church of England seems to have taken a new lease of life and exhibits a new activity, and we ought to thank God for it. But these things have their attendant dangers as well as their advantages. Wherever wheat is sown, the devil is sure to sow tares. Many, it may be feared, appear moved and touched and roused under the preaching of the gospel, while in reality their hearts are not changed at all. A kind of animal excitement from the contagion of seeing others weeping, rejoicing or affected, is the true account of their case. Their wounds are only skin deep, and the peace they profess to feel is skin deep also. Like the stony–ground hearers, they receive the Word with joy (Matt. 13:20); but after a little they fall away, go back to the world and are harder and worse than before. Like Jonah’s gourd, they come up suddenly in a night and perish in a night. Let these things not be forgotten. Let us beware in this day of healing wounds slightly, and crying, "Peace, peace," when there is no peace. Let us urge on everyone who exhibits new interest in religion to be content with nothing short of the deep, solid, sanctifying work of the Holy Spirit. Reaction, after false religious excitement, is a most deadly disease of soul. When the devil is only temporarily cast out of a man in the heat of a revival, and by and by returns to his house, the last state becomes worse than the first. Better a thousand times begin more slowly, and then "continue in the Word" steadfastly, than begin in a hurry, without counting the cost, and by and by look back, with Lot’s wife, and return to the world. I declare I know no state of soul more dangerous than to imagine we are born again and sanctified by the Holy Spirit because we have picked up a few religious feelings.

3. True sanctification does not consist in outward formalism and external devoutness. This is an enormous delusion, but unhappily a very common one. Thousands appear to imagine that true holiness is to be seen in an excessive quantity of bodily religion—in constant attendance on church services, reception of the Lord’s Supper, and observance of fasts and saints’ days; in multiplied bowings and turnings and gestures and postures during public worship; in wearing peculiar dresses, and the use of pictures and crosses. I freely admit that some people take up these things from conscientious motives and actually believe that they help their souls. But I am afraid that in many cases this external religiousness is made a substitute for inward holiness; and I am quite certain that it falls utterly short of sanctification of heart. Above all, when I see that many followers of this outward, sensuous, and formal style of Christianity are absorbed in worldliness and plunge headlong into its pomps and vanities without shame, I feel that there is need of very plain speaking on the subject. There may be an immense amount of "bodily service," while there is not a jot of real sanctification.

4. Sanctification does not consist in retirement from our place in life and the renunciation of our social duties. In every age it has been a snare with many to take up this line in the pursuit of holiness. Hundreds of hermits have buried themselves in some wilderness, and thousands of men and women have shut themselves up within the walls of monasteries and convents, under the vain idea that by so doing they would escape sin and become eminently holy. They have forgotten that no bolts and bars can keep out the devil and that, wherever we go, we carry that root of all evil, our own hearts. To become a monk or a nun or to join a "house of mercy" is not the high road to sanctification. True holiness does not make a Christian evade difficulties, but face and overcome them. Christ would have His people show that His grace is not a mere hot–house plant, which can only thrive under shelter, but a strong, hardy thing which can flourish in every relation of life. It is doing our duty in that state to which God has called us, like salt in the midst of corruption and light in the midst of darkness, which is a primary element in sanctification. It is not the man who hides himself in a cave, but the man who glorifies God as master or servant, parent or child, in the family and in the street, in business and in trade, who is the scriptural type of a sanctified man. Our Master Himself said in His last prayer, "I pray not that You should take them out of the world, but that You should keep them from the evil" (John 17:15).

5. Sanctification is not merely the occasional performance of right actions. Rather, it is the continual work of a new heavenly principle within, which runs through one’s daily conduct in everything he does, big or small. It is not like a pump, which only sends forth water when worked upon from without, but like a perpetual fountain, from which a stream is ever flowing spontaneously and naturally. Even Herod, when he heard John the Baptist, "did many things," while his heart was utterly wrong in the sight of God (Mark 6:20). Just so there are scores of people in the present day who seem to have spasmodic fits of "goodness," as it is called, and do many right things under the influence of sickness, affliction, death in the family, public calamities or a sudden qualm of conscience. Yet all the time any intelligent observer can see plainly that they are not converted and that they know nothing of "sanctification." A true saint, like Hezekiah, will be whole–hearted. He will count God’s commandments concerning all things to be right and "hate every false way" (2 Chr. 31:21; Ps. 119:104).

6. Genuine sanctification will show itself in habitual respect to God’s law and habitual effort to live in obedience to it as the rule of life. There is no greater mistake than to suppose that a Christian has nothing to do with the law and the Ten Commandments because he cannot be justified by keeping them. The same Holy Spirit who convinces the believer of sin by the law and leads him to Christ for justification will always lead him to a spiritual use of the law, as a friendly guide, in the pursuit of sanctification. Our Lord Jesus Christ never made light of the Ten Commandments; on the contrary, in His first public discourse, the sermon on the mount, He expounded them and showed the searching nature of their requirements. St. Paul never made light of the law; on the contrary, he says, "The law is good, if a man use it lawfully." "I delight in the law of God after the inward man" (1 Tim. 1:8; Rom. 7:22). He who pretends to be a saint, while he sneers at the Ten Commandments and thinks nothing of lying, hypocrisy, swindling, ill temper, slander, drunkenness and breach of the seventh commandment, is under a fearful delusion. He will find it hard to prove that he is a "saint" in the last day!

7. Genuine sanctification will show itself in an habitual endeavor to do Christ’s will and to live by His practical precepts. These precepts are to be found scattered everywhere throughout the four Gospels, and especially in the sermon on the mount. He who supposes they were spoken without the intention of promoting holiness and that a Christian need not attend to them in his daily life is really little better than a lunatic, and at any rate is a grossly ignorant person. To hear some men talk and read some men’s writings, one might imagine that our blessed Lord, when He was on earth, never taught anything but doctrine and left practical duties to be taught by others! The slightest knowledge of the four Gospels ought to tell us that this is a complete mistake. What His disciples ought to be and to do is continually brought forward in our Lord’s teaching. A truly sanctified man will never forget this. He serves a Master who said, "You are my friends, if you do whatever I command you" (John 15:14).

8. Genuine sanctification will show itself in an habitual desire to live up to the standard which St. Paul sets before the churches in his writings. That standard is to be found in the closing chapters of nearly all his Epistles. The common idea of many persons that St. Paul’s writings are full of nothing but doctrinal statements and controversial subjects—justification, election, predestination, prophecy and the like—is an entire delusion and a melancholy proof of the ignorance of Scripture which prevails in these latter days. I defy anyone to read St. Paul’s writings carefully, without finding in them a large quantity of plain practical directions about the Christian’s duty in every relation of life, and about our daily habits, temper and behavior to one another. These directions were written down by inspiration of God for the perpetual guidance of professing Christians. He who does not attend to them may possibly pass muster as a member of a church or a chapel, but he certainly is not what the Bible calls a "sanctified" man.

9. Genuine sanctification will show itself in habitual attention to the active graces which our Lord so beautifully exemplified, and especially to the grace of charity. "A new commandment I give unto you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one to another" (John 13:34, 35). A sanctified man will try to do good in the world and to lessen the sorrow and increase the happiness of all around him. He will aim to be like his Master, full of kindness and love to everyone—and this not in word only, by calling people "dear," but by deeds and actions and self–denying work, according as he has opportunity. The selfish Christian professor who wraps himself up in his own conceit of superior knowledge and seems to care nothing whether others sink or swim, go to heaven or hell, so long as he walks to church or chapel in his Sunday best and is called a "sound member"—such a man knows nothing of sanctification. He may think himself a saint on earth, but he will not be a saint in heaven. Christ will never be found the Savior of those who know nothing of following His example. Saving faith and real converting grace will always produce some conformity to the image of Jesus (Col. 3:10). *

10. Genuine sanctification, in the last place, will show itself in habitual attention to the passive graces of Christianity. When I speak of passive graces, I mean those graces which are especially shown in submission to the will of God and in bearing and forbearing towards one another. Few people, perhaps, unless they have examined the point, have an idea how much is said about these graces in the New Testament and how important a place they seem to fill. This is the special point which St. Peter dwells upon in commending our Lord Jesus Christ’s example to our notice: "Christ also suffered for us, leaving us an example, that you should follow His steps: who did no sin, neither was deceit found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judges righteously" (1 Pet. 2:21–23). This is the one piece of profession which the Lord’s prayer requires us to make: "Forgive us our trespasses, as we forgive them that trespass against us," and the one point that is commented upon at the end of the prayer. This is the point which occupies one third of the list of the fruits of the Spirit supplied by St. Paul. Nine are named and three of these, patience, gentleness and meekness, are unquestionably passive graces (Gal. 5:22, 23). I must plainly say that I do not think this subject is sufficiently considered by Christians. The passive graces are no doubt harder to attain than the active ones, but they are precisely the graces which have the greatest influence on the world. Of one thing I feel very sure: it is nonsense to pretend to sanctification unless we follow after the meekness, gentleness, patience and forgivingness of which the Bible makes so much. People who are habitually giving way to peevish and cross tempers in daily life and are constantly sharp with their tongues and disagreeable to all around them, spiteful people, vindictive people, revengeful people, malicious people—of whom, alas, the world is only too full—all such know little as they should know about sanctification.

3. The distinction between justification and sanctification

I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ?

This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion and regard nice distinctions in theology as questions of "words and names," which are of little real value. But I warn all who are in earnest about their souls that the discomfort which arises from not "distinguishing things that differ" in Christian doctrine is very great indeed; and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things, we must always remember. Yet there are points in which they agree and points in which they differ. Let us try to find out what they are.

In what, then, are justification and sanctification ALIKE?

a. Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all.

b. Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ.

c. Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder.

d. Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact.

e. Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit’s grace as well as the blood of Christ, without a fitness for eternal glory as well as a title. The one is just as necessary as the other.

Such are the points on which justification and sanctification agree. Let us now reverse the picture and see wherein they differ.

a. Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree.

b. The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent and wrought in us by the Holy Spirit but mingled with much infirmity and imperfection.

c. In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance, and God bids us fight and watch and pray and strive and take pains and labor.

d. Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven.

e. Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work and admits of continual growth and enlargement so long as a man lives.

f. Justification has special reference to our persons, our standing in God’s sight, and our deliverance from guilt. Sanctification has special reference to our natures and the moral renewal of our hearts.

g. Justification gives us our title to heaven and boldness to enter in. Sanctification gives us our fitness for heaven and prepares us to enjoy it when we dwell there.

h. Justification is the act of God about us and is not easily discerned by others. Sanctification is the work of God within us and cannot be hid in its outward manifestation from the eyes of men.

I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well–meaning people in the matter of religion is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten.

The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise in our minds?

1. For one thing, let us all awake to a sense of the perilous state of many professing Christians. Without holiness no man shall see the Lord; without sanctification there is no salvation (Heb. 12:14). Then what an enormous amount of so–called religion there is which is perfectly useless! What an immense proportion of church–goers and chapel–goers are in the broad road that leads to destruction! The thought is awful, crushing and overwhelming. Oh, that preachers and teachers would open their eyes and realize the condition of souls around them! Oh, that men could be persuaded to "flee from the wrath to come"! If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie! What must the end be!

2. Let us make sure work of our own condition and never rest until we feel and know that we are "sanctified" ourselves. What are our tastes and choices and likings and inclinations? This is the great testing question. It matters little what we wish and what we hope and what we desire to be before we die. What are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own.

3. If we would be sanctified, our course is clear and plain: we must begin with Christ. We must go to Him as sinners, with no plea but that of utter need, and cast our souls on Him by faith, for peace and reconciliation with God. We must place ourselves in His hands, as in the hands of a good physician, and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step towards sanctification, no less than justification, is to come with faith to Christ. We must first live and then work.

4. If we would grow in holiness and become more sanctified, we must continually go on as we began, and be ever making fresh applications to Christ. He is the Head from which every member must be supplied (Eph. 4:16). To live the life of daily faith in the Son of God and to be daily drawing out of His fullness the promised grace and strength which He has laid up for His people—this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus, and so grieving the Spirit. He who prayed, "Sanctify them," the last night before His crucifixion is infinitely willing to help everyone who by faith applies to Him for help and desires to be made more holy.

5. Let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on: renewed, pardoned, justified, yet sinners to the very last. Our absolute perfection is yet to come, and the expectation of it is one reason why we should long for heaven.

6. Finally, let us never be ashamed of making much of sanctification and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment, and others are not ashamed to live on without any holiness at all, content with a mere round of church–going and chapel–going, but never getting on, like a horse in a mill, let us stand fast in the old paths, follow after eminent holiness ourselves and recommend it boldly to others. This is the only way to be really happy.

Let us feel convinced, whatever others may say, that holiness is happiness and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill health, or family trials, or other secret causes, enjoy little sensible comfort and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule, in the long run of life, it will be found true, that "sanctified" people are the happiest people on earth. They have solid comforts which the world can neither give nor take away. "The ways of wisdom are ways of pleasantness." "Great peace have those who love Your law." It was said by One who cannot lie: "My yoke is easy, and My burden is light." But it is also written, "There is no peace unto the wicked" (Prov. 3:17; Ps. 119:165;

HOLINESS

"Holiness, without which no man shall see the Lord" (Heb. 12:14).

The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians: are we holy? Shall we see the Lord?

That question can never be out of season. The wise man tells us, "There is . . . a time to weep, and a time to laugh, a time to keep silence, and a time to speak" (Eccl. 3:4, 7); but there is no time, no, not a day, in which a man ought not to be holy. Are we?

That question concerns all ranks and conditions of men. Some are rich and some are poor, some learned and some unlearned, some masters and some servants; but there is no rank or condition in life in which a man ought not to be holy. Are we?

I ask to be heard today about this question. How stands the account between our souls and God? In this hurrying, bustling world, let us stand still for a few minutes and consider the matter of holiness. I believe I might have chosen a subject more popular and pleasant. I am sure I might have found one more easy to handle. But I feel deeply I could not have chosen one more seasonable and more profitable to our souls. It is a solemn thing to hear the Word of God saying, "Without holiness no man shall see the Lord" (Heb. 12:14).

I will endeavor, by God’s help, to examine what true holiness is and the reason why it is so needful. In conclusion, I will try to point out the only way in which holiness can be attained. Having considered the doctrinal side, let us now turn to the plain and practical application.

1. The nature of true practical holiness

First then, let me try to show what true practical holiness is: what sort of persons are those whom God calls holy?

A man may go great lengths and yet never reach true holiness. It is not knowledge—Balaam had that; nor great profession—Judas Iscariot had that; nor doing many things—Herod had that; nor zeal for certain matters in religion—Jehu had that; nor morality and outward respectability of conduct—the young ruler had that; nor taking pleasure in hearing preachers—the Jews in Ezekiel’s time had that; nor keeping company with godly people—Joab and Gehazi and Demas had that. Yet none of these were holy! These things alone are not holiness. A man may have any one of them and yet never see the Lord.

What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of scriptural matter on the subject. But I fear lest I should give a defective view of holiness and not say all that ought to be said, or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best.

a. Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God’s judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man.

b. A holy man will endeavor to shun every known sin and to keep every known commandment. He will have a decided bent of mind towards God, a hearty desire to do His will, a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, "I delight in the law of God after the inward man" (Rom. 7:22), and what David felt when he said, "I esteem all Your precepts concerning all things to be right, and I hate every false way" (Ps. 119:128).

c. A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him and draw from Him all his daily peace and strength, but he will also labor to have the mind that was in Him and to be conformed to His image (Rom. 8:29). It will be his aim to bear with and forgive others, even as Christ forgave us; to be unselfish, even as Christ pleased not Himself; to walk in love, even as Christ loved us; to be lowly–minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth; that He came not to do His own will; that it was His meat and drink to do His Father’s will; that He would continually deny Himself in order to minister to others; that He was meek and patient under undeserved insults; that He thought more of godly poor men than of kings; that He was full of love and compassion to sinners; that He was bold and uncompromising in denouncing sin; that He sought not the praise of men, when He might have had it; that He went about doing good; that He was separate from worldly people; that He continued instant in prayer; that He would not let even His nearest relations stand in His way when God’s work was to be done. These things a holy man will try to remember. By them he will endeavor to shape his course in life. He will lay to heart the saying of John: "He who says he abides in [Christ] ought himself also so to walk, even as He walked" (1 John 2:6), and the saying of Peter, that "Christ . . . suffered for us, leaving us an example that you should follow His steps" (1 Pet. 2:21). Happy is he who has learned to make Christ his "all," both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question: "What would Christ have said and done if He were in my place? "

d. A holy man will follow after meekness, patience, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much and be slow to talk of standing on his rights. We see a bright example of this in the behavior of David when Shimei cursed him, and of Moses when Aaron and Miriam spoke against him (2 Sam. 16:10; Num. 12:3).

e. A holy man will follow after temperance and self–denial. He will labor to mortify the desires of his body, to crucify his flesh with his affections and lusts, to curb his passions, to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the apostles: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life" (Luke 21:34), and that of the apostle Paul: "I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" (1 Cor. 9:27).

f. A holy man will follow after charity and brotherly kindness. He will endeavor to observe the golden rule of doing as he would have men do to him and speaking as he would have men speak to him. He will be full of affection towards his brethren, towards their bodies, their property, their characters, their feelings, their souls. "He who loves another," says Paul, "has fulfilled the law" (Rom. 13:8). He will abhor all lying, slandering, backbiting, cheating, dishonesty and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanor and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the thirteenth chapter of 1 Corinthians, and the sermon on the mount, when laid alongside the conduct of many professing Christians!

g. A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm; he will try to do good. He will strive to be useful in his day and generation and to lessen the spiritual wants and misery around him as far as he can. Such was Dorcas: "full of good works and almsdeeds, which she did"—not merely purposed and talked about, but did. Such a one was Paul: "I will very gladly spend and be spent for you," he says, "though the more abundantly I love you, the less I be loved" (Acts 9:36; 2 Cor. 12:15).

h. A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone or a dead body or a grave or a diseased person became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point.

i. A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father’s face, because he loves him. What a noble example Nehemiah gives us of this! When he became governor at Jerusalem, he might have been chargeable to the Jews and required of them money for his support. The former governors had done so. There was none to blame him if he did. But he says, "So did not I, because of the fear of God" (Neh. 5:15).

j. A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham’s feeling, when he says, "I am dust and ashes," and Jacob’s, when he says, "I am less than the least of all Your mercies," and Job’s, when he says, "I am vile," and Paul’s, when he says, "I am chief of sinners." Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words: "A most miserable sinner, John Bradford." Good old Mr. Grimshaw’s last words, when he lay on his deathbed, were these: "Here goes an unprofitable servant."

k. A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives and more help than they. Those words of Paul should never be forgotten: "Whatever you do, do it heartily, as to the Lord": "Not slothful in business; fervent in spirit; serving the Lord" (Col. 3:23; Rom. 12:11). Holy persons should aim at doing everything well and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no "occasion" against themselves, except concerning the law of their God (Dan. 6:5). They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbors, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people when He says, "What do you more than others?" (Matt. 5:47).

l. Last, but not least, a holy man will follow after spiritual–mindedness. He will endeavor to set his affections entirely on things above and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven and to pass through this world like a stranger and pilgrim traveling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people—these things will be the holy man’s chief enjoyments. He will value everything and place and company, just in proportion as it draws him nearer to God. He will enter into something of David’s feeling, when he says, "My soul follows hard after You"; "You are my portion" (Ps. 63:8; 119:57).

Here let me insert that I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad or throw a stumbling block in any believer’s way. I do not say for a moment that holiness shuts out the presence of indwelling sin. No, far from it. It is the greatest misery of a holy man that he carries about with him a "body of death"; that often when he would do good "evil is present with him"; that the old man is clogging all his movements and, as it were, trying to draw him back at every step he takes (Rom. 7:21). But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem—the building goes forward "even in troublous times" (Dan. 9:25).

Neither do I say that holiness comes to ripeness and perfection all at once or that these graces I have touched on must be found in full bloom and vigor before you can call a man holy. No, far from it. Sanctification is always a progressive work. Some men’s graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise "the day of small things." And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a "but" and "however" and "notwithstanding" before you reach the end. The gold will never be without some dross, the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and in many things they offend all (Gal. 5:17; James 3:2).

But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart’s desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labor to be, if it is not what they are.

And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen and known and marked and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savor will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.

I am sure we should all be ready to make allowance for much backsliding, for much occasional deadness in professing Christians. I know a road may lead from one point to another and yet have many a winding and turn, and a man may be truly holy and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy, nor light the less light because faint and dim, nor grace the less grace because young and weak. But after every allowance, I cannot see how any man deserves to be called "holy" who willfully allows himself in sins and is not humbled and ashamed because of them. I dare not call anyone "holy" who makes a habit of willfully neglecting known duties and willfully doing what he knows God has commanded him not to do. Well says Owen, "I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow and trouble."

Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves.

2. The importance of practical holiness

Can holiness save us? Can holiness put away sin, cover iniquities, make satisfaction for transgressions, pay our debt to God? No, not a whit. God forbid that I should ever say so. Holiness can do none of these things. The brightest saints are all "unprofitable servants." Our purest works are not better than filthy rags when tried by the light of God’s holy law. The white robe, which Jesus offers and faith puts on, must be our only righteousness, the name of Christ our only confidence, the Lamb’s book of life our only title to heaven. With all our holiness we are no better than sinners. Our best things are stained and tainted with imperfection. They are all more or less incomplete, wrong in the motive or defective in the performance. By the deeds of the law shall no child of Adam ever be justified. "By grace are you saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast" (Eph. 2:8, 9).

Why then is holiness so important? Why does the apostle say, "Without it no man shall see the Lord"? Let me set out in order a few reasons.

a. For one thing, we must be holy, because the voice of God in Scripture plainly commands it. The Lord Jesus says to His people, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven" (Matt. 5:20). "Be you . . . perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). Paul tells the Thessalonians, "This is the will of God, even your sanctification" (1 Thess. 4:3). And Peter says, "As He which has called you is holy, so be you holy in all manner of conversation; because it is written, ‘Be you holy, for I am holy’"(1 Pet. 1:15, 16). "In this," says Leighton, "law and gospel agree."

b. We must be holy, because this is one grand end and purpose for which Christ came into the world. Paul writes to the Corinthians, "He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again" (2 Cor. 5:15); and to the Ephesians, "Christ . . . loved the church, and gave Himself for it, that He might sanctify and cleanse it" (Eph. 5:25, 26); and to Titus, "[He] gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). In short, to talk of men being saved from the guilt of sin, without being at the same time saved from its dominion in their hearts, is to contradict the witness of all Scripture. Are believers said to be elect? It is "through sanctification of the Spirit." Are they predestinated? It is "to be conformed to the image of God’s Son." Are they chosen? It is "that they may be holy." Are they called? It is "with a holy calling." Are they afflicted? It is that they may be "partakers of holiness." Jesus is a complete Savior. He does not merely take away the guilt of a believer’s sin; He does more—He breaks its power (1 Pet. 1:2; Rom. 8:29; Eph. 1:4; Heb. 12:10).

c. We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. The twelfth Article of our church says truly, that "Although good works cannot put away our sins, and endure the severity of God’s judgment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruits." James warns us there is such a thing as a dead faith, a faith which goes no further than the profession of the lips and has no influence on a man’s character (James 2:17). True saving faith is a very different kind of thing. True faith will always show itself by its fruits; it will sanctify, it will work by love, it will overcome the world, it will purify the heart. I know that people are fond of talking about deathbed evidences. They will rest on words spoken in the hours of fear and pain and weakness, as if they might take comfort in them about the friends they lose. But I am afraid in ninety–nine cases out of a hundred, such evidences are not to be depended on. I suspect that, with rare exceptions, men die just as they have lived. The only safe evidence that we are one with Christ, and Christ in us, is holy life. Those who live unto the Lord are generally the only people who die in the Lord. If we would die the death of the righteous, let us not rest in slothful desires only; let us seek to live His life. It is a true saying of Traill’s: "That man’s state is nothing, and his faith unsound, that finds not his hopes of glory purifying to his heart and life."

d. We must be holy, because this is the only proof that we love the Lord Jesus Christ in sincerity. This is a point on which He has spoken most plainly, in the fourteenth and fifteenth chapters of John: "If you love Me, keep My commandments." "He who has My commandments and keeps them, he it is that loves Me." "If a man love Me he will keep My words." "You are My friends if you do whatever I command you" (John 14:15, 21, 23; 15:14). Plainer words than these it would be difficult to find, and woe to those who neglect them! Surely that man must be in an unhealthy state of soul who can think of all that Jesus suffered, and yet cling to those sins for which that suffering was undergone. It was sin that wove the crown of thorns; it was sin that pierced our Lord’s hands and feet and side; it was sin that brought Him to Gethsemane and Calvary, to the cross and to the grave. Cold must our hearts be if we do not hate sin and labor to get rid of it, though we may have to cut off the right hand and pluck out the right eye in doing it.

e. We must be holy, because this is the only sound evidence that we are true children of God. Children in this world are generally like their parents. Some, doubtless, are more so and some less; but it is seldom indeed that you cannot trace a kind of family likeness. And it is much the same with the children of God. The Lord Jesus says, "If you were Abraham’s children you would do the works of Abraham." "If God were your Father, you would love Me" (John 8:39, 42). If men have no likeness to the Father in heaven, it is vain to talk of their being His "sons." If we know nothing of holiness, we may flatter ourselves as we please; but we have not got the Holy Spirit dwelling in us; we are dead and must be brought to life again; we are lost and must be found. "As many as are led by the Spirit of God, they," and they only, "are the sons of God" (Rom. 8:14). We must show by our lives the family we belong to. We must let men see by our good conversation that we are indeed the children of the Holy One, or our sonship is but an empty name. "Say not," says Gurnall, "that you have royal blood in your veins, and are born of God, except you can prove your pedigree by daring to be holy."

f. We must be holy, because this is the most likely way to do good to others. We cannot live to ourselves only in this world. Our lives will always be doing either good or harm to those who see them. They are a silent sermon which all can read. It is sad indeed when they are a sermon for the devil’s cause, and not for God’s. I believe that far more is done for Christ’s kingdom by the holy living of believers than we are at all aware of. There is a reality about such living which makes men feel and obliges them to think. It carries a weight and influence with it which nothing else can give. It makes religion beautiful and draws men to consider it, like a lighthouse seen afar off. The day of judgment will prove that many besides husbands have been won "without the Word" by a holy life (1 Pet. 3:1). You may talk to persons about the doctrines of the gospel, and few will listen, and still fewer understand. But your life is an argument that none can escape. There is a meaning about holiness which not even the most unlearned can help taking in. They may not understand justification, but they can understand charity.

I believe there is far more harm done by unholy and inconsistent Christians than we are at all aware of. Such men are among Satan’s best allies. They pull down by their lives what ministers build with their lips. They cause the chariot wheels of the gospel to drive heavily. They supply the children of this world with a never–ending excuse for remaining as they are. "I cannot see the use of so much religion," said an irreligious tradesman not long ago; "I observe that some of my customers are always talking about the gospel and faith and election and the blessed promises and so forth, and yet these very people think nothing of cheating me of pence and halfpence when they have an opportunity. Now, if religious persons can do such things, I do not see what good there is in religion." I grieve to be obliged to write such things, but I fear that Christ’s name is too often blasphemed because of the lives of Christians. Let us take heed lest the blood of souls should be required at our hands. From murder of souls by inconsistency and loose walking, good Lord, deliver us! Oh, for the sake of others, if for no other reason, let us strive to be holy!

g. We must be holy, because our present comfort depends much upon it. We are sadly apt to forget that there is a close connection between sin and sorrow, holiness and happiness, sanctification and consolation. God has so wisely ordered it, that our well–being and our well–doing are linked together. He has mercifully provided that even in this world it shall be man’s interest to be holy. Our justification is not by works, our calling and election are not according to our works; but it is vain for anyone to suppose that he will have a lively sense of his justification, or an assurance of his calling, so long as he neglects good works or does not strive to live a holy life. "Hereby we do know that we know Him if we keep His commandments." "Hereby we know that we are of the truth, and shall assure our hearts" (1 John 2:3; 3:19). A believer may as soon expect to feel the sun’s rays upon a dark and cloudy day, as to feel strong consolation in Christ while he does not follow Him fully. When the disciples forsook the Lord and fled, they escaped danger; but they were miserable and sad. When, shortly after, they confessed Him boldly before men, they were cast into prison and beaten; but we are told, "They rejoiced that they were counted worthy to suffer shame for His name" (Acts 5:41). Oh, for our own sakes, if there were no other reason, let us strive to be holy! He who follows Jesus most fully will always follow Him most comfortably.

h. Lastly, we must be holy, because without holiness on earth we will never be prepared to enjoy heaven. Heaven is a holy place. The Lord of heaven is a holy Being. The angels are holy creatures. Holiness is written on everything in heaven. The book of Revelation says expressly, "There shall in no wise enter into it anything that defiles, neither whatever works abomination, or makes a lie" (Rev. 21:27).

How will we ever be at home and happy in heaven if we die unholy? Death works no change. The grave makes no alteration. Each will rise again with the same character in which he breathed his last. Where will our place be if we are strangers to holiness now?

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy if you had not been holy on earth?

Now perhaps you love the company of the light and the careless, the worldly–minded and the covetous, the reveler and the pleasure–seeker, the ungodly and the profane. There will be none such in heaven.

Now perhaps you think the saints of God too strict and particular and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven.

Now perhaps you think praying and Scripture reading and hymn singing dull and melancholy and stupid work, a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshiping God. But remember, heaven is a never–ending Sabbath. The inhabitants thereof rest not day or night, saying, "Holy, holy, holy, Lord God Almighty," and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this?

Do you think that such a one would delight to meet David and Paul and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them and find that he and they had much in common? Do you think, above all, that he would rejoice to meet Jesus, the crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence and join in the cry, "This is our God . . . we have waited for Him, we will be glad and rejoice in His salvation" (Isa. 25:9)? Do you not think rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out? He would feel a stranger in a land he did not know, a black sheep amid Christ’s holy flock. The voice of cherubim and seraphim, the song of angels and archangels, and all the company of heaven would be a language he could not understand. The very air would seem an air he could not breathe.

I do not know what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say in a vague way they "hope to go to heaven," but they do not consider what they say. There must be a certain "fitness for the inheritance of the saints in light." Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly–minded and have heavenly tastes in the life that now is, or else we will never find ourselves in heaven in the life to come.

And now, before I go any further, let me say a few words by way of application.

1. The most pertinent question to ask is this: "Are you holy?" Listen, I pray you, to the question I put to you this day. Do you know anything of the holiness of which I have been speaking?

I do not ask whether you attend your church regularly, whether you have been baptized and received the Lord’s Supper, whether you have the name of Christian. I ask something more than all this: are you holy, or are you not?

I do not ask whether you approve of holiness in others, whether you like to read the lives of holy people and to talk of holy things and to have on your table holy books, whether you mean to be holy and hope you will be holy some day. I ask something further: are you yourself holy this very day, or are you not?

And why do I ask so straitly and press the question so strongly? I do it because the Scripture says, "Without holiness no man shall see the Lord." It is written, it is not my fancy; it is the Bible, not my private opinion; it is the word of God, not of man: "Without holiness no man shall see the Lord" (Heb. 12:14).

Alas, what searching, sifting words are these! What thoughts come across my mind as I write them down! I look at the world and see the greater part of it lying in wickedness. I look at professing Christians and see the vast majority having nothing of Christianity but the name. I turn to the Bible, and I hear the Spirit saying, "Without holiness no man shall see the Lord."

Surely it is a text that ought to make us consider our ways and search our hearts. Surely it should raise within us solemn thoughts and send us to prayer.

You may try to put me off by saying you feel much and think much about these things: far more than many suppose. I answer, "This is not the point. The poor lost souls in hell do as much as this. The great question is not what you think, and what you feel, but what you do."

You may say, it was never meant that all Christians should be holy and that holiness, such as I have described, is only for great saints and people of uncommon gifts. I answer, "I cannot see that in Scripture. I read that every man who has hope in Christ purifies himself" (1 John 3:3). "Without holiness no man shall see the Lord."

You may say, it is impossible to be so holy and to do our duty in this life at the same time: the thing cannot be done. I answer, "You are mistaken." It can be done. With Christ on your side, nothing is impossible. It has been done by many. David and Obadiah and Daniel and the servants of Nero’s household are all examples that go to prove it.

You may say, if you were so holy you would be unlike other people. I answer, "I know it well. It is just what you ought to be. Christ’s true servants always were unlike the world around them—a separate nation, a peculiar people, and you must be so too, if you would be saved!"

You may say, at this rate very few will be saved. I answer, "I know it. It is precisely what we are told in the sermon on the mount." The Lord Jesus said so eighteen hundred years ago. "Strait is the gate, and narrow is the way, which leads unto life, and few there be that find it" (Matt. 7:14). Few will be saved because few will take the trouble to seek salvation. Men will not deny themselves the pleasures of sin and their own way for a little season. They turn their backs on an "inheritance incorruptible, undefiled, and that fades not away." "You will not come to Me," says Jesus, "that you might have life" (John 5:40).

You may say, these are hard sayings; the way is very narrow. I answer, "I know it. So says the sermon on the mount." The Lord Jesus said so eighteen hundred years ago. He always said that men must take up the cross daily and that they must be ready to cut off hand or foot, if they would be His disciples. It is in religion as it is in other things, there are no gains without pains. That which costs nothing is worth nothing.

Whatever we may think fit to say, we must be holy if we would see the Lord. Where is our Christianity if we are not? We must not merely have a Christian name and Christian knowledge; we must have a Christian character also. We must be saints on earth if ever we mean to be saints in heaven. God has said it, and He will not go back: "Without holiness no man shall see the Lord." "The pope’s calendar," says Jenkyn, "only makes saints of the dead, but Scripture requires sanctity in the living." "Let not men deceive themselves," says Owen, "sanctification is a qualification indispensably necessary unto those who will be under the conduct of the Lord Christ unto salvation. He leads none to heaven but whom He sanctifies on the earth. This living Head will not admit of dead members."

Surely we need not wonder that Scripture says, "You must be born again" (John 3:7). Surely it is clear as noonday that many professing Christians need a complete change, new hearts, new natures, if ever they are to be saved. Old things must pass away; they must become new creatures. "Without holiness no man," be he who he may, "no man shall see the Lord."

2. Let me speak a little to believers. I ask you this question, "Do you think you feel the importance of holiness as much as you should?"

I admit I fear the temper of the times about this subject. I doubt exceedingly whether it holds that place which it deserves in the thoughts and attention of some of the Lord’s people. I would humbly suggest that we are apt to overlook the doctrine of growth in grace and that we do not sufficiently consider how very far a person may go in a profession of religion, and yet have no grace and be dead in God’s sight after all. I believe that Judas Iscariot seemed very like the other apostles. When the Lord warned them that one would betray Him, no one said, "Is it Judas?" We had better think more about the churches of Sardis and Laodicea than we do.

I have no desire to make an idol of holiness. I do not wish to dethrone Christ and put holiness in His place. But I must candidly say I wish sanctification was more thought of in this day than it seems to be, and I therefore take occasion to press the subject on all believers into whose hands these pages may fall. I fear it is sometimes forgotten that God has married together justification and sanctification. They are distinct and different things, beyond question; but one is never found without the other. All justified people are sanctified, and all sanctified are justified. What God has joined together let no man dare to put asunder. Tell me not of your justification unless you have also some marks of sanctification. Boast not of Christ’s work for you unless you can show us the Spirit’s work in you. Do not think that Christ and the Spirit can ever be divided. I do not doubt that many believers know these things, but I think it good for us to be put in remembrance of them. Let us prove that we know them by our lives. Let us try to keep in view this text more continually: "Follow holiness, without which no man shall see the Lord."

I must frankly say that the overly–sensitive approach many people take towards the subject of holiness is a dangerous error. Some would think it more dangerous to approach the subject, yet the opposite is the case! Yet if we exalt Christ as the "way, the truth and the life," how can we refuse to speak strongly about those who call themselves after His name?

I would say it with all reverence, but say it I must: I sometimes fear if Christ were on earth now, there are not a few who would think His preaching legal; and if Paul were writing his Epistles, there are those who would think he had better not write the latter part of most of them as he did. But let us remember that the Lord Jesus did speak the sermon on the mount and that the Epistle to the Ephesians contains six chapters and not four. I grieve to feel obliged to speak in this way, but I am sure there is a cause.

That great divine, John Owen, the Dean of Christ Church, used to say, more than two hundred years ago, that there were people whose whole religion seemed to consist in going about complaining of their own corruptions and telling everyone that they could do nothing of themselves. I am afraid that after two centuries the same thing might be said with truth of some of Christ’s professing people in this day. I know there are texts in Scripture which warrant such complaints. I do not object to them when they come from men who walk in the steps of the apostle Paul and fight a good fight, as he did, against sin, the devil and the world. But I never like such complaints when I see ground for suspecting, as I often do, that they are only a cloak to cover spiritual laziness and an excuse for spiritual sloth. If we say with Paul, "O wretched man that I am," let us also be able to say with him, "I press toward the mark." Let us not quote his example in one thing, while we do not follow him in another (Rom. 7:24; Phil. 3:14).

I do not set up myself to be better than other people; and if anyone asks, "What are you, that you write in this way?" I answer, "I am a very poor creature indeed." But I say that I cannot read the Bible without desiring to see many believers more spiritual, more holy, more single–eyed, more heavenly–minded, more whole–hearted than they are in the nineteenth century. I want to see among believers more of a pilgrim spirit, a more decided separation from the world, a conversation more evidently in heaven, a closer walk with God; and therefore I have written as I have.

Is it not true that we need a higher standard of personal holiness in this day? Where is our patience? Where is our zeal? Where is our love? Where are our works? Where is the power of religion to be seen, as it was in times gone by? Where is that unmistakable tone which used to distinguish the saints of old and shake the world? Truly our silver has become dross, our wine mixed with water, and our salt has very little savor. We are all more than half asleep. The night is far spent, and the day is at hand. Let us awake and sleep no more. Let us open our eyes more widely than we have done up to this time. "Let us lay aside every weight, and the sin which does so easily beset us." "Let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God" (Heb. 12:1; 2 Cor. 7:1). "Did Christ die," says Owen, "and shall sin live? Was He crucified in the world, and shall our affections to the world be quick and lively? Oh, where is the spirit of him, who by the cross of Christ was crucified to the world, and the world to him?"

3. A word of advice

Would you be holy? Would you become a new creature? Then you must begin with Christ. You will do just nothing at all and make no progress until you feel your sin and weakness and flee to Him. He is the root and beginning of all holiness, and the way to be holy is to come to Him by faith and be joined to Him. Christ is not wisdom and righteousness only to His people, but sanctification also. Men sometimes try to make themselves holy first of all, and sad work they make of it. They toil and labor and turn over many new leaves and make many changes; and yet, like the woman with the issue of blood, before she came to Christ, they feel "nothing bettered, but rather worse" (Mark 5:26). They run in vain and labor in vain, and little wonder; for they are beginning at the wrong end. They are building up a wall of sand; their work runs down as fast as they throw it up. They are baling water out of a leaky vessel; the leak gains on them, not they on the leak. Other foundation of holiness can no man lay than that which Paul laid, even Christ Jesus. Without Christ we can do nothing (John 15:5). It is a strong but true saying of Traill’s: "Wisdom out of Christ is damning folly; righteousness out of Christ is guilt and condemnation; sanctification out of Christ is filth and sin; redemption out of Christ is bondage and slavery."

Do you want to attain holiness? Do you feel this day a real hearty desire to be holy? Would you be a partaker of the divine nature? Then go to Christ. Wait for nothing. Wait for nobody. Linger not. Do not think to make yourself ready. Go and say to Him, in the words of that beautiful hymn,

"Nothing in my hand I bring,

Simply to Your cross I cling;

Naked, flee to You for dress;

Helpless, look to You for grace."

There is not a brick nor a stone laid in the work of our sanctification until we go to Christ. Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts by the Spirit whom He puts within them. He is appointed a "Prince and a Savior . . . to give repentance" as well as remission of sins. To as many as receive Him, He gives power to become sons of God (Acts 5:31; John 9:12, 13). Holiness comes not of blood: parents cannot give it to their children; nor yet of the will of the flesh: man cannot produce it in himself; nor yet of the will of man: ministers cannot give it to you by baptism. Holiness comes from Christ. It is the result of vital union with Him. It is the fruit of being a living branch of the true Vine. Go then to Christ and say, "Lord, not only save me from the guilt of sin, but send the Spirit, whom You did promise, and save me from its power. Make me holy. Teach me to do Your will."

Would you continue holy? Then abide in Christ. (John 15:4, 5). It pleased the Father that in Him should all fullness dwell, a full supply for all a believer’s wants. He is the Physician to whom you must daily go if you would keep well. He is the Manna which you must daily eat and the Rock of which you must daily drink. His arm is the arm on which you must daily lean as you come up out of the wilderness of this world. You must not only be rooted, you must also be built up in Him. Paul was a man of God indeed, a holy man, a growing thriving Christian, and what was the secret of it all? He was one to whom Christ was all in all. He was ever looking unto Jesus. "I can do all things," he says, "through Christ which strengthens me." "I live; yet not I, but Christ lives in me: and the life which I now live, I live by the faith of the Son of God." Let us go and do likewise (Heb. 12:2; Phil. 4:13; Gal. 2:20).

May all who read these pages know these things by experience and not by hearsay only! May we all feel the importance of holiness far more than we have ever done yet! May our years be holy years with our souls, and then they will be happy ones! Whether we live, may we live unto the Lord; or whether we die, may we die unto the Lord; or, if He comes for us, may we be found in peace, without spot, and blameless!

THE FIGHT

"Fight the good fight of faith." (1 Tim. 6:12).

It is a curious fact that there is no subject about which most people feel such deep interest as fighting. Young men and maidens, old men and little children, high and low, rich and poor, learned and unlearned, all feel a deep interest in wars, battles and fighting.

A simple inscrutable fact presents itself to us, we are excited when we hear stories of war. Some would consider an Englishman rather boring if he cared nothing about the story of Waterloo or Inkerman or Balaclava or Lucknow. Many consider the heart cold and stupid which is not moved and thrilled by the struggles at Sedan and Strasburg and Metz and Paris during the war between France and Germany. But there is another warfare of far greater importance than any war that was ever waged by man. It is a warfare which concerns not two or three nations only, but every Christian man and woman born into the world. The warfare I speak of is the spiritual warfare. It is the fight which everyone who would be saved must fight about his soul.

This warfare, I am aware, is a thing of which many know nothing. Talk to them about it, and they are ready to set you down as a madman, an enthusiast or a fool. And yet it is as real and true as any war the world has ever seen. It has its hand–to–hand conflicts and its wounds. It has its watchings and fatigues. It has its sieges and assaults. It has its victories and its defeats. Above all, it has consequences which are awful, tremendous and most peculiar. In earthly warfare the consequences to nations are often temporary and remediable. In the spiritual warfare it is very different. Of that warfare, the consequences, when the fight is over, are unchangeable and eternal.

It is of this warfare that St. Paul spoke to Timothy, when he wrote those burning words, "Fight the good fight of faith; lay hold on eternal life." It is of this warfare that I propose to speak in this message. I hold the subject to be closely connected with that of sanctification and holiness. He who would understand the nature of true holiness must know that the Christian is "a man of war." If we would be holy, we must fight.

1. True Christianity is a fight

True Christianity! Let us mind that word "true." There is a vast quantity of religion current in the world which is not true, genuine Christianity. It passes muster, it satisfies sleepy consciences; but it is not good money. It is not the authentic reality that called itself Christianity in the beginning. There are thousands of men and women who go to churches and chapels every Sunday and call themselves Christians. They make a "profession" of faith in Christ. Their names are in the baptismal register. They are reckoned Christians while they live. They are married with a Christian marriage service. They mean to be buried as Christians when they die. But you never see any "fight" about their religion! Of spiritual strife and exertion and conflict and self–denial and watching and warring they know literally nothing at all. Such Christianity may satisfy man, and those who say anything against it may be thought very hard and uncharitable; but it certainly is not the Christianity of the Bible. It is not the religion which the Lord Jesus founded and His apostles preached. It is not the religion which produces real holiness. True Christianity is "a fight."

The true Christian is called to be a soldier and must behave as such from the day of his conversion to the day of his death. He is not meant to live a life of religious ease, indolence and security. He must never imagine for a moment that he can sleep and doze along the way to heaven, like one traveling in an easy carriage. If he takes his standard of Christianity from the children of this world, he may be content with such notions, but he will find no countenance for them in the Word of God. If the Bible is the rule of his faith and practice, he will find his course laid down very plainly in this matter. He must "fight."

With whom is the Christian soldier meant to fight? Not with other Christians. Wretched indeed is that man’s idea of religion who fancies that it consists in perpetual controversy! He who is never satisfied unless he is engaged in some strife between church and church, chapel and chapel, sect and sect, faction and faction, party and party, knows nothing yet as he ought to know. No doubt it may be absolutely needful sometimes to appeal to law courts in order to ascertain the right interpretation of a church’s articles and rubrics and formularies. But, as a general rule, the cause of sin is never so much helped as when Christians waste their strength in quarreling with one another and spend their time in petty squabbles.

No, indeed! The principal fight of the Christian is with the world, the flesh and the devil. These are his never–dying foes. These are the three chief enemies against whom he must wage war. Unless he gets the victory over these three, all other victories are useless and vain. If he had a nature like an angel, and were not a fallen creature, the warfare would not be so essential. But with a corrupt heart, a busy devil and an ensnaring world, he must either "fight" or be lost.

He must fight the flesh. Even after conversion he carries within him a nature prone to evil and a heart weak and unstable as water. That heart will never be free from imperfection in this world, and it is a miserable delusion to expect it. To keep that heart from going astray, the Lord Jesus bids us, "Watch and pray." The spirit may be ready, but the flesh is weak. There is need of a daily struggle and a daily wrestling in prayer. "I keep under my body," cries St. Paul, "and bring it into subjection." "I see another law in my members, warring against the law of my mind, and bringing me into captivity." "O wretched man that I am, who shall deliver me from the body of this death?" "Those who are Christ’s have crucified the flesh with the affections and lusts." "Mortify . . . your members which are upon the earth" (Mark 14:38; 1 Cor. 9:27; Rom. 7:23, 24; Gal. 5:24; Col. 3:5).

He must fight the world. The subtle influence of that mighty enemy must be daily resisted, and without a daily battle can never be overcome. The love of the world’s good things, the fear of the world’s laughter or blame, the secret desire to keep in with the world, the secret wish to do as others in the world do, and not to run into extremes—all these are spiritual foes which beset the Christian continually on his way to heaven and must be conquered. "The friendship of the world is enmity with God. Whoever therefore will be a friend of the world is the enemy of God." "If any man love the world, the love of the Father is not in him." "The world is crucified to me, and I unto the world." "Whatever is born of God overcomes the world." "Be not conformed to this world" (James 4:4; 1 John 2:15; Gal. 6:14; 1 John 5:4; Rom. 12:2).

He must fight the devil. That old enemy of mankind is not dead. Ever since the Fall of Adam and Eve he has been "going to and fro in the earth, and walking up and down in it," and striving to compass one great end—the ruin of man’s soul. Never slumbering and never sleeping, he is always going about as a lion seeking whom he may devour. An unseen enemy, he is always near us, about our path and about our bed, and spying out all our ways. A murderer and a liar from the beginning, he labors night and day to cast us down to hell. Sometimes by leading into superstition, sometimes by suggesting infidelity, sometimes by one kind of tactics and sometimes by another, he is always carrying on a campaign against our souls. "Satan has desired to have you, that he may sift you as wheat." This mighty adversary must be daily resisted if we wish to be saved. But "this kind goes not out" but by watching and praying and fighting and putting on the whole armor of God. The strong man armed will never be kept out of our hearts without a daily battle (Job 1:7; 1 Pet. 5:8; John 8:44; Luke 22:31; Eph. 6:11).

Some men may think these statements too strong. You fancy that I am going too far and laying on the colors too thickly. You are secretly saying to yourself that men and women may surely get to heaven without all this trouble and warfare and fighting. Listen to me for a few minutes, and I will show you that I have something to say on God’s behalf. Remember the maxim of the wisest general that ever lived in England: "In time of war it is the worst mistake to underrate your enemy, and try to make a little war." This Christian warfare is no light matter. What says the Scripture? "Fight the good fight of faith, lay hold on eternal life." "Endure hardness, as a good soldier of Jesus Christ." "Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armor of God, that you may be able to withstand in the evil day, and having done all to stand." "Strive to enter in at the strait gate." "Labor . . . for [the] meat that endures unto everlasting life." "Do not think that I am come to send peace on earth: I came not to send peace but a sword." "He who has no sword, let him sell his garment and buy one." "Watch you, stand fast in the faith, quit you like men, be strong." "War a good warfare; holding faith, and a good conscience" (1 Tim. 6:12; 2 Tim. 2:3; Eph. 6:11–13; Luke 13:24; John 6:27; Matt. 10:34; Luke 22:36; 1 Cor. 16:13; 1 Tim. 1:18, 19). Words such as these appear to me clear, plain and unmistakable. They all teach one and the same great lesson, if we are willing to receive it. That lesson is, that true Christianity is a struggle, a fight and a warfare. He who pretends to condemn "fighting" and teaches that we ought to sit still and "yield ourselves to God," appears to me to misunderstand his Bible, and to make a great mistake.

What says the baptismal service of the Church of England? No doubt that service is uninspired and, like every uninspired composition, it has its defects; but to the millions of people all over the globe who profess and call themselves English churchmen, its voice ought to speak with some weight. And what does it say? It tells us that over every new member who is admitted into the Church of England the following words are used: "I baptize you in the name of the Father, the Son and the Holy Spirit." "I sign this child with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under His banner against sin, the world and the devil, and to continue Christ’s faithful soldier and servant unto his life’s end." Of course we all know that in myriads of cases baptism is a mere form and that parents bring their children to the font without faith or prayer or thought and consequently receive no blessing. The man who supposes that baptism in such cases acts mechanically, like a medicine, and that godly and ungodly, praying and prayerless parents, all alike get the same benefit for their children must be in a strange state of mind. But one thing, at any rate, is very certain. Every baptized churchman is by his profession a "soldier of Jesus Christ," and is pledged "to fight under His banner against sin, the world and the devil." He that doubts it had better take up his Prayer Book and read, mark and learn its contents. The worst thing about many very zealous churchmen is their total ignorance of what their own Prayer Book contains.

Whether we are churchmen or not, one thing is certain—this Christian warfare is a great reality and a subject of vast importance. It is not a matter like church government and ceremonial, about which men may differ, and yet reach heaven at last. Necessity is laid upon us. We must fight. There are no promises in the Lord Jesus Christ’s epistles to the seven churches, except to those who "overcome." Where there is grace there will be conflict. The believer is a soldier. There is no holiness without a warfare. Saved souls will always be found to have fought a fight.

It is a fight of absolute necessity. Let us not think that in this war we can remain neutral and sit still. Such a line of action may be possible in the strife of nations, but it is utterly impossible in that conflict which concerns the soul. The boasted policy of non–interference, the "masterly inactivity" which pleases so many statesmen, the plan of keeping quiet and letting things alone—all this will never do in the Christian warfare. Here at any rate no one can escape serving under the plea that he is "a man of peace." To be at peace with the world, the flesh and the devil, is to be at enmity with God and in the broad way that leads to destruction. We have no choice or option. We must either fight or be lost.

It is a fight of universal necessity. No rank or class or age can plead exemption, or escape the battle. Ministers and people, preachers and hearers, old and young, high and low, rich and poor, gentle and simple, kings and subjects, landlords and tenants, learned and unlearned—all alike must carry arms and go to war. All have by nature a heart full of pride, unbelief, sloth, worldliness and sin. All are living in a world beset with snares, traps and pitfalls for the soul. All have near them a busy, restless, malicious devil. All, from the queen in her palace down to the pauper in the workhouse, all must fight, if they would be saved.

It is a fight of perpetual necessity. It admits of no breathing time, no armistice, no truce. On weekdays as well as on Sundays, in private as well as in public, at home by the family fireside as well as abroad, in little things, like management of tongue and temper, as well as in great ones, like the government of kingdoms, the Christian’s warfare must unceasingly go on. The foe we have to do with keeps no holidays, never slumbers and never sleeps. So long as we have breath in our bodies, we must keep on our armor and remember we are on an enemy’s ground. "Even on the brink of Jordan," said a dying saint, "I find Satan nibbling at my heels." We must fight until we die.

Let us consider well these propositions. Let us take care that our own personal religion is real, genuine and true. The saddest symptom about many so–called Christians is the utter absence of anything like conflict and fight in their Christianity. They eat, they drink, they dress, they work, they amuse themselves, they get money, they spend money, they go through a scanty round of formal religious services once or twice every week. But of the great spiritual warfare—its watchings and strugglings, its agonies and anxieties, its battles and contests—of all this they appear to know nothing at all. Let us take care that this case is not our own. The worst state of soul is when the strong man armed keeps the house, and his goods are at peace, when he leads men and women captive at his will, and they make no resistance. The worst chains are those which are neither felt nor seen by the prisoner (Luke 11:21; 2 Tim. 2:26).

We may take comfort about our souls if we know anything of an inward fight and conflict. It is the invariable companion of genuine Christian holiness. It is not everything, I am well aware, but it is something. Do we find in our heart of hearts a spiritual struggle? Do we feel anything of the flesh lusting against the spirit and the spirit against the flesh, so that we cannot do the things we would? (Gal. 5:17.) Are we conscious of two principles within us, contending for the mastery? Do we feel anything of war in our inward man? Well, let us thank God for it! It is a good sign. It is strongly probable evidence of the great work of sanctification. All true saints are soldiers. Anything is better than apathy, stagnation, deadness and indifference. We are in a better state than many. The most part of so–called Christians have no feeling at all. We are evidently no friends of Satan. Like the kings of this world, he wars not against his own subjects. The very fact that he assaults us should fill our minds with hope. I say again, let us take comfort. The child of God has two great marks about him, and of these two we have one. He may be known by his inward warfare, as well as by his inward peace.

2. True Christianity is the fight of faith

Unlike the battles of the world, true Christianity fights in a realm that does not depend upon physical strength, the strong arm, the quick eye or the swift foot. Conventional weaponry does not come into play. Rather, its weapons are spiritual, and faith is the axis upon which the battle turns.

A general faith in the truth of God’s written Word is the primary foundation of the Christian soldier’s character. He is what he is, does what he does, thinks as he thinks, acts as he acts, hopes as he hopes, behaves as he behaves, for one simple reason—he believes certain propositions revealed and laid down in Holy Scripture. "He who comes to God must believe that He is, and that He is a Rewarder of them that diligently seek Him" (Heb. 11:6).

A religion without doctrine or dogma is a thing which many are fond of talking of in the present day. It sounds very fine at first. It looks very pretty at a distance. But the moment we sit down to examine and consider it, we shall find it a simple impossibility. We might as well talk of a body without bones and sinews. No man will ever be anything or do anything in religion unless he believes something. Even those who profess to hold the miserable and uncomfortable views of the deists are obliged to confess that they believe something. With all their bitter sneers against dogmatic theology and Christian credulity, as they call it, they themselves have a kind of faith.

As for true Christians, faith is the very backbone of their spiritual existence. No one ever fights earnestly against the world, the flesh and the devil, unless he has engraved on his heart certain great principles which he believes. What they are he may hardly know and may certainly not be able to define or write down. But there they are and, consciously or unconsciously, they form the roots of his religion. Wherever you see a man, whether rich or poor, learned or unlearned, wrestling manfully with sin and trying to overcome it, you may be sure there are certain great principles which that man believes. The poet who wrote the famous lines

"For modes of faith let graceless zealots fight,

He can’t be wrong whose life is in the right,"

was a clever man, but a poor divine. There is no such thing as right living without faith and believing.

A special faith in our Lord Jesus Christ’s person, work and office is the life, heart and mainspring of the Christian soldier’s character.

He sees by faith an unseen Savior, who loved him, gave Himself for him, paid his debts for him, bore his sins, carried his transgressions, rose again for him, and appears in heaven for him as his Advocate at the right hand of God. He sees Jesus and clings to Him. Seeing this Savior and trusting in Him, he feels peace and hope and willingly does battle against the foes of his soul.

He sees his own many sins, his weak heart, a tempting world, a busy devil; and if he looked only at them, he might well despair. But he sees also a mighty Savior, an interceding Savior, a sympathizing Savior—His blood, His righteousness, His everlasting priesthood—and he believes that all this is his own. He sees Jesus and casts his whole weight on Him. Seeing Him, he cheerfully fights on, with a full confidence that he will prove more than conqueror through Him that loved him (Rom. 8:37).

Habitual lively faith in Christ’s presence and readiness to help is the secret of the Christian soldier fighting successfully.

It must never be forgotten that faith admits of degrees. All men do not believe alike, and even the same person has his ebbs and flows of faith and believes more heartily at one time than another. According to the degree of his faith, the Christian fights well or ill, wins victories or suffers occasional repulses, comes off triumphant or loses a battle. He who has the most faith will always be the happiest and most comfortable soldier. Nothing makes the anxieties of warfare sit so lightly on a man as the assurance of Christ’s love and continual protection. Nothing enables him to bear the fatigue of watching, struggling and wrestling against sin like the indwelling confidence that Christ is on his side and success is sure. It is the "shield of faith" which quenches all the fiery darts of the wicked one. It is the man who can say, "I know whom I have believed," who can say in time of suffering, "I am not ashamed." He who wrote those glowing words: "We faint not"; "Our light affliction which is but for a moment, works for us a far more exceeding and eternal weight of glory," was the man who wrote with the same pen, "We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." It is the man who said, "I live by the faith of the Son of God," who said, in the same Epistle, "the world is crucified unto me, and I unto the world." It is the man who said, "To me to live is Christ," who said, in the same Epistle, "I have learned, in whatever state I am, therewith to be content." "I can do all things through Christ." The more faith, the more victory! The more faith, the more inward peace! (Eph. 6:16; 2 Tim. 1:12; 2 Cor. 4:16,17; Gal. 2:20; 6:14; Phil. 1:21; 4:11, 13).

I think it impossible to overrate the value and importance of faith. Well may the apostle Peter call it "precious" (2 Pet. 1:1). Time would fail me if I tried to recount a hundredth part of the victories which by faith Christian soldiers have obtained.

Let us take down our Bibles and read with attention the eleventh chapter of the Epistle to the Hebrews. Let us mark the long list of worthies whose names are thus recorded, from Abel down to Moses, even before Christ was born of the Virgin Mary and brought life and immortality into full light by the gospel. Let us note well what battles they won against the world, the flesh and the devil. And then let us remember that believing did it all. These men looked forward to the promised Messiah. They saw Him that is invisible. "By faith the elders obtained a good report" (Heb. 11:2–27).

Let us turn to the pages of early church history. Let us see how the primitive Christians held fast their religion even unto death and were not shaken by the fiercest persecutions of heathen emperors. For centuries there were never wanting men like Polycarp and Ignatius, who were ready to die rather than deny Christ. Fines and prisons and torture and fire and sword were unable to crush the spirit of the noble army of martyrs. The whole power of imperial Rome, the mistress of the world, proved unable to stamp out the religion which began with a few fishermen and publicans in Palestine! And then let us remember that believing in an unseen Jesus was the church’s strength. They won their victory by faith.

Let us examine the story of the Protestant Reformation. Let us study the lives of its leading champions, Wycliffe and Huss and Luther and Ridley and Latimer and Hooper. Let us mark how these gallant soldiers of Christ stood firm against a host of adversaries and were ready to die for their principles. What battles they fought! What controversies they maintained! What contradiction they endured! What tenacity of purpose they exhibited against a world in arms! And then let us remember that believing in an unseen Jesus was the secret of their strength. They overcame by faith.

Let us consider the men who have made the greatest marks in church history in the last hundred years. Let us observe how men like Wesley and Whitefield and Venn and Romaine stood alone in their day and generation and revived English religion in the face of opposition from men high in office and in the face of slander, ridicule and persecution from nine–tenths of professing Christians in our land. Let us observe how men like William Wilberforce and Havelock and Hedley Vicars have witnessed for Christ in the most difficult positions and displayed a banner for Christ even at the regimental mess–table or on the floor of the House of Commons. Let us mark how these noble witnesses never flinched to the end, and won the respect even of their worst adversaries. And then let us remember that believing in an unseen Christ is the key to all their characters. By faith they lived and walked and stood and overcame.

Would anyone live the life of a Christian soldier? Let him pray for faith. It is the gift of God and a gift which those who ask shall never ask for in vain. You must believe before you do. If men do nothing in religion, it is because they do not believe. Faith is the first step towards heaven.

Would anyone fight the fight of a Christian soldier successfully and prosperously? Let him pray for a continual increase of faith. Let him abide in Christ, get closer to Christ, tighten his hold on Christ every day that he lives. Let his daily prayer be that of the disciples: "Lord, increase my faith" (Luke 17:5). Watch jealously over your faith, if you have any. It is the citadel of the Christian character, on which the safety of the whole fortress depends. It is the point which Satan loves to assail. All lies at his mercy if faith is overthrown. Here, if we love life, we must especially stand on our guard.

3. True Christianity is a good fight

"Good" is a curious word to apply to any warfare. All worldly war is more or less evil. No doubt it is an absolute necessity in many cases—to procure the liberty of nations, to prevent the weak from being trampled down by the strong—but still it is an evil. It entails a dreadful amount of bloodshed and suffering. It hurries into eternity myriads who are completely unprepared for their change. It calls forth the worst passions of man. It causes enormous waste and destruction of property. It fills peaceful homes with mourning widows and orphans. It spreads far and wide poverty, taxation and national distress. It disarranges all the order of society. It interrupts the work of the gospel and the growth of Christian missions. In short, war is an immense and incalculable evil, and every praying man should cry night and day, "Give peace in our times." And yet there is one warfare which is emphatically "good" and one fight in which there is no evil. That warfare is the Christian warfare. That fight is the fight of the soul.

Now what are the reasons why the Christian fight is a "good fight"? What are the points in which his warfare is superior to the warfare of this world. I want my readers to know that there is abundant encouragement, if they will only begin the battle. The Scripture does not call the Christian fight "a good fight" without reason and cause. Let me try to show what I mean.

a. The Christian’s fight is good because fought under the best of generals. The Leader and Commander of all believers is our divine Savior, the Lord Jesus Christ—a Savior of perfect wisdom, infinite love and almighty power. The Captain of our salvation never fails to lead His soldiers to victory. He never makes any useless movements, never errs in judgment, never commits any mistake. His eye is on all His followers, from the greatest of them even to the least. The humblest servant in His army is not forgotten. The weakest and most sickly is cared for, remembered and kept unto salvation. The souls whom He has purchased and redeemed with His own blood are far too precious to be wasted and thrown away. Surely this is good!

b. The Christian’s fight is good because fought with the best of helps. Weak as each believer is in himself, the Holy Spirit dwells in him, and his body is a temple of the Holy Spirit. Chosen by God the Father, washed in the blood of the Son, renewed by the Spirit, he does not go to warfare at his own charges and is never alone. God the Holy Spirit daily teaches, leads, guides and directs him. God the Father guards him by His almighty power. God the Son intercedes for him every moment, like Moses on the mount, while he is fighting in the valley below. A threefold cord like this can never be broken! His daily provisions and supplies never fail. His commissariat is never defective. His bread and his water are sure. Weak as he seems in himself, like a worm, he is strong in the Lord to do great exploits. Surely this is good!

c. The Christian fight is a good fight because fought with the best of promises. To every believer belong exceeding great and precious promises, all "yes" and "amen" in Christ, promises sure to be fulfilled because made by One who cannot lie and who has power as well as will to keep His word. "Sin shall not have dominion over you." "The God of peace shall bruise Satan under your feet shortly." "He which has begun a good work . . . will perform it until the day of Jesus Christ." "When you pass through the waters, I will be with you, and through the rivers, they shall not overflow you." "My sheep . . . shall never perish, neither shall any man pluck them out of My hand." "Him that comes to Me I will in no wise cast out." "I will never leave you, nor forsake you." "I am persuaded that neither death, nor life . . . nor things present, nor things to come . . . shall be able to separate us from the love of God, which is in Christ Jesus" (Rom. 6:14; 16:20; Phil. 1:6; Isa. 43:2; John 10:28; 6:37; Heb. 13:5; Rom. 8:38, 39). Words like these are worth their weight in gold! Who does not know that promises of coming aid have cheered the defenders of besieged cities, like Lucknow, and raised them above their natural strength? Have we never heard that the promise of "help before night" had much to say to the mighty victory of Waterloo? Yet all such promises are as nothing compared to the rich treasure of believers, the eternal promises of God. Surely this is good!

d. The Christian’s fight is a good fight because fought with the best of issues and results. No doubt it is a war in which there are tremendous struggles, agonizing conflicts, wounds, bruises, watchings, fastings and fatigue. But still every believer, without exception, is "more than conqueror through Him that loved [him] " (Rom. 8:37). No soldiers of Christ are ever lost, missing or left dead on the battlefield. No mourning will ever need to be put on, and no tears to be shed, for either private or officer in the army of Christ. The muster roll, when the last evening comes, will be found precisely the same that it was in the morning. The English Guards marched out of London to the Crimean campaign a magnificent body of men, but many of the gallant fellows laid their bones in a foreign grave and never saw London again. Far different shall be the arrival of the Christian army in the "city which has foundations, whose builder and maker is God" (Heb. 11:10). Not one shall be found lacking. The words of our great Captain shall be found true: "Of those who You gave Me have I lost none" (John 18:9). Surely this is good!

e. The Christian’s fight is good because it does good to the soul of him that fights it. All other wars have a bad, lowering and demoralizing tendency. They call forth the worst passions of the human mind. They harden the conscience and sap the foundations of religion and morality. The Christian warfare alone tends to call forth the best things that are left in man. It promotes humility and charity, it lessens selfishness and worldliness, it induces men to set their affections on things above. The old, the sick, the dying, are never known to repent of fighting Christ’s battles against sin, the world and the devil. Their only regret is that they did not begin to serve Christ long before. The experience of that eminent saint, Philip Henry, does not stand alone. In his last days he said to his family, "I take you all to record that a life spent in the service of Christ is the happiest life that a man can spend upon earth." Surely this is good!

f. The Christian’s fight is a good fight because it does good to the world. All other wars have a devastating, ravaging and injurious effect. The march of an army through a land is a dreadful scourge to the inhabitants. Wherever it goes it impoverishes, wastes and does harm. Injury to persons, property, feelings and morals invariably accompanies it. Far different are the effects produced by Christian soldiers. Wherever they live, they are a blessing, They raise the standard of religion and morality. They invariably check the progress of drunkenness, Sabbath–breaking, profligacy and dishonesty. Even their enemies are obliged to respect them. Go where you please, you will rarely find that barracks and garrisons do good to the neighborhood. But go where you please, you will find that the presence of a few true Christians is a blessing. Surely this is good!

g. Finally, the Christian’s fight is good because it ends in a glorious reward for all who fight it. Who can tell the wages that Christ will pay to all His faithful people? Who can estimate the good things that our divine Captain has laid up for those who confess Him before men? A grateful country can give to her successful warriors medals, Victoria crosses, pensions, peerages, honors and titles. But it can give nothing that will last and endure forever, nothing that can be carried beyond the grave. Palaces like Blenheim and Strathfieldsay can only be enjoyed for a few years. The bravest generals and soldiers must go down one day before the king of terrors. Better, far better, is the position of him who fights under Christ’s banner, against sin, the world and the devil. He may get little praise of man while he lives and go down to the grave with little honor; but he will have that which is far better, because far more enduring. He will have "a crown of glory that fades not away" (1 Pet. 5:4). Surely this is good!

Let us settle it in our minds that the Christian fight is a good fight—really good, truly good, emphatically good. We see only part of it yet. We see the struggle, but not the end; we see the campaign, but not the reward; we see the cross, but not the crown. We see a few humble, broken–spirited, penitent, praying people, enduring hardships and despised by the world; but we see not the hand of God over them, the face of God smiling on them, the kingdom of glory prepared for them. These things are yet to be revealed. Let us not judge by appearances. There are more good things about the Christian warfare than we see.

And now let me conclude my whole subject with a few words of practical application. Our lot is cast in times when the world seems thinking of little else but battles and fighting. The iron is entering into the soul of more than one nation, and the mirth of many a fair district is clean gone. Surely in times like these a minister may fairly call on men to remember their spiritual warfare. Let me say a few parting words about the great fight of the soul.

1. It may be you are struggling hard for the rewards of this world. Perhaps you are straining every nerve to obtain money or place or power or pleasure. If that be your case, take care. You are sowing a crop of bitter disappointment. Unless you mind what you are about, your latter end will be to lie down in sorrow.

Thousands have trodden the path you are pursuing and have awoke too late to find it end in misery and eternal ruin. They have fought hard for wealth and honor and office and promotion and turned their backs on God and Christ and heaven and the world to come. And what has their end been? Often, far too often, they have found out that their whole life has been a grand mistake. They have tasted by bitter experience the feelings of the dying statesman who cried aloud in his last hours, "The battle is fought; the battle is fought; but the victory is not won."

For your own happiness’ sake resolve this day to join the Lord’s side. Shake off your past carelessness and unbelief. Come out from the ways of a thoughtless, unreasoning world. Take up the cross and become a good soldier of Christ. "Fight the good fight of faith" that you may be happy as well as safe.

Think what the children of this world will often do for liberty, without any religious principle. Remember how Greeks and Romans and Swiss and Tyrolese have endured the loss of all things, and even life itself, rather than bend their necks to a foreign yoke. Let their example provoke you to emulation. If men can do so much for a corruptible crown, how much more should you do for one which is incorruptible! Awake to a sense of the misery of being a slave. For life and happiness and liberty, arise and fight.

Fear not to begin and enlist under Christ’s banner. The great Captain of your salvation rejects none that come to Him. Like David in the cave of Adullam, He is ready to receive all who apply to Him, however unworthy they may feel themselves. None who repent and believe are too bad to be enrolled in the ranks of Christ’s army. All who come to Him by faith are admitted, clothed, armed, trained and finally led on to complete victory. Fear not to begin this very day. There is yet room for you.

Fear not to go on fighting, if you once enlist. The more thorough and whole–hearted you are as a soldier, the more comfortable will you find your warfare. No doubt you will often meet with trouble, fatigue and hard fighting, before your warfare is accomplished. But let none of these things move you. Greater is He who is for you than all they who are against you. Everlasting liberty or everlasting captivity are the alternatives before you. Choose liberty, and fight to the last.

2. It may be you know something of the Christian warfare and are a tried and proved soldier already. If that be your case, accept a parting word of advice and encouragement from a fellow soldier. Let me speak to myself as well as to you. Let us stir up our minds by way of remembrance. There are some things which we cannot remember too well.

Let us remember that if we would fight successfully, we must put on the whole armor of God and never lay it aside until we die. Not a single piece of the armor can be dispensed with. The belt of truth, the breastplate of righteousness, the shield of faith, the sword of the Spirit, the helmet of hope—each and all are needful. Not a single day can we dispense with any part of this armor. Well says an old veteran in Christ’s army, who died two hundred years ago, "In heaven we shall appear, not in armor, but in robes of glory. But here our arms are to be worn night and day. We must walk, work, sleep in them, or else we are not true soldiers of Christ." *

Let us remember the solemn words of an inspired warrior, who went to his rest eighteen hundred years ago: "No man that wars entangles himself with the affairs of this life; that he may please him who has chosen him to be a soldier" (2 Tim. 2:4). May we never forget that saying!

Let us remember that some have seemed good soldiers for a little season and talked loudly of what they would do and yet turned back disgracefully in the day of battle.

Let us never forget Balaam and Judas and Demas and Lot’s wife. Whatever we are, and however weak, let us be real, genuine, true and sincere.

Let us remember that the eye of our loving Savior is upon us morning, noon and night. He will never suffer us to be tempted above what we are able to bear. He can be touched with the feeling of our infirmities, for He suffered Himself, being tempted. He knows what battles and conflicts are, for He Himself was assaulted by the prince of this world. Having such a High Priest, Jesus the Son of God, let us hold fast our profession (Heb. 4:14).

Let us remember that thousands of soldiers before us have fought the same battle that we are fighting and come off more than conquerors through Him that loved them. They overcame by the blood of the Lamb, and so also may we. Christ’s arm is quite as strong as ever, and Christ’s heart is just as loving as ever. He who saved men and women before us is One who never changes. He is "able to save to the uttermost" all who "come unto God by Him." Then let us cast doubts and fears away. Let us follow "them who through faith and patience inherit the promises" and are waiting for us to join them (Heb. 7:25; 6:12).

Finally, let us remember that the time is short, and the coming of the Lord draws near. A few more battles and the last trumpet shall sound, and the Prince of Peace shall come to reign on a renewed earth. A few more struggles and conflicts, and then we shall bid an eternal goodbye to warfare and to sin, to sorrow and to death. Then let us fight on to the last and never surrender. Thus says the Captain of our salvation: "He who overcomes shall inherit all things; and I will be his God, and he shall be My son" (Rev. 21:7).

Let me conclude all with the words of John Bunyan in one of the most beautiful parts of Pilgrim’s Progress. He is describing the end of one of his best and holiest pilgrims: "After this it was noised abroad that Mr. Valiant–for–Truth was sent for by a summons, by the same party as the others. And he had this word for a token that the summons was true: ‘The pitcher was broken at the fountain’ (Eccl. 12:6). When he understood it, he called for his friends, and told them of it. Then said he, ‘I am going to my Father’s house; and though with great difficulty I have got here, yet now I do not repent me of all the troubles I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles, who will now be my Rewarder.’ When the day that he must go home was come, many accompanied him to the riverside, into which, as he went down, he said, ‘O death, where is your sting?’ And as he went down deeper, he cried, ‘O grave, where is your victory?’ So he passed over, and all the trumpets sounded for him on the other side."

May our end be like this! May we never forget that without fighting there can be no holiness while we live, and no crown of glory when we die!

THE COST

by J. C. Ryle

"Which of you, intending to build a tower, does not down first sit down and count the cost?" (Luke 14:28).

The text which heads this page is one of great importance. Few are the people who are not often obliged to ask themselves, "What does it cost?"

In buying property, in building houses, in furnishing rooms, in forming plans, in changing dwellings, in educating children, it is wise and prudent to look forward and consider. Many would save themselves much sorrow and trouble if they would only remember the question: "What does it cost?"

But there is one subject on which it is specially important to count the cost. That subject is the salvation of our souls. What does it cost to be a true Christian? What does it cost to be a really holy man? This, after all, is the grand question. For want of thought about this, thousands, after seeming to begin well, turn away from the road to heaven, and are lost forever in hell.

We are living in strange times. Events are hurrying on with singular rapidity. We never know "what a day may bring forth"; how much less do we know what may happen in a year! We live in a day of great religious profession. Scores of professing Christians in every part of the land are expressing a desire for more holiness and a higher degree of spiritual life. Yet nothing is more common than to see people receiving the Word with joy, and then after two or three years falling away and going back to their sins. They had not considered what it costs to be a really consistent believer and holy Christian. Surely these are times when we ought often to sit down and count the cost and to consider the state of our souls. We must mind what we are about. If we desire to be truly holy, it is a good sign. We may thank God for putting the desire into our hearts. But still the cost ought to be counted. No doubt Christ’s way to eternal life is a way of pleasantness. But it is folly to shut our eyes to the fact that His way is narrow, and the cross comes before the crown.

1. THE COST OF BEING A TRUE CHRISTIAN

Let there be no mistake about my meaning. I am not examining what it costs to save a Christian’s soul. I know well that it costs nothing less than the blood of the Son of God to provide an atonement and to redeem man from hell. The price paid for our redemption was nothing less than the death of Jesus Christ on Calvary. We "are bought with a price." "Christ gave Himself a ransom for all" (1 Cor. 6:20; 1 Tim. 2:6). But all this is wide of the question. The point I want to consider is another one altogether. It is what a man must be ready to give up if he wishes to be saved. It is the amount of sacrifice a man must submit to if he intends to serve Christ. It is in this sense that I raise the question: "What does it cost?" And I believe firmly that it is a most important one.

I grant freely that it costs little to be a mere outward Christian. A man has only got to attend a place of worship twice on Sunday and to be tolerably moral during the week, and he has gone as far as thousands around him ever go in religion. All this is cheap and easy work: it entails no self–denial or self–sacrifice. If this is saving Christianity and will take us to heaven when we die, we must alter the description of the way of life, and write, "Wide is the gate and broad is the way that leads to heaven!"

But it does cost something to be a real Christian, according to the standard of the Bible. There are enemies to be overcome, battles to be fought, sacrifices to be made, an Egypt to be forsaken, a wilderness to be passed through, a cross to be carried, a race to be run. Conversion is not putting a man in an armchair and taking him easily to heaven. It is the beginning of a mighty conflict, in which it costs much to win the victory. Hence arises the unspeakable importance of "counting the cost."

Let me try to show precisely and particularly what it costs to be a true Christian. Let us suppose that a man is disposed to take service with Christ and feels drawn and inclined to follow Him. Let us suppose that some affliction or some sudden death or an awakening sermon has stirred his conscience and made him feel the value of his soul and desire to be a true Christian. No doubt there is everything to encourage him. His sins may be freely forgiven, however many and great. His heart may be completely changed, however cold and hard. Christ and the Holy Spirit, mercy and grace, are all ready for him. But still he should count the cost. Let us see particularly, one by one, the things that his religion will cost him.

1. True Christianity will cost one his self–righteousness. He must cast away all pride and high thoughts and conceit of his own goodness. He must be content to go to heaven as a poor sinner saved only by free grace and owing all to the merit and righteousness of another. He must really feel as well as say the Prayer Book words, that he has "erred and gone astray like a lost sheep," that he has "left undone the things he ought to have done, and that there is no health in him." He must be willing to give up all trust in his own morality, respectability, praying, Bible reading, church–going, and sacrament receiving, and to trust in nothing but Jesus Christ.

2. True Christianity will cost a man his sins. He must be willing to give up every habit and practice which is wrong in God’s sight. He must set his face against it, quarrel with it, break off from it, fight with it, crucify it and labor to keep it under, whatever the world around him may say or think. He must do this honestly and fairly. There must be no separate truce with any special sin which he loves. He must count all sins as his deadly enemies and hate every false way. Whether little or great, whether open or secret, all his sins must be thoroughly renounced. They may struggle hard with him every day and sometimes almost get the mastery over him. But he must never give way to them. He must keep up a perpetual war with his sins. It is written, "Cast away from you all your transgressions." "Break off your sins . . . and iniquities." "Cease to do evil" (Ezek. 18:31; Dan. 4:27; Isa. 1:16).

This sounds hard. I do not wonder. Our sins are often as dear to us as our children: we love them, hug them, cleave to them and delight in them. To part with them is as hard as cutting off a right hand or plucking out a right eye. But it must be done. The parting must come. "Though wickedness be sweet in the sinner’s mouth, though he hide it under his tongue; though he spare it, and forsake it not," yet it must be given up, if he wishes to be saved (Job 20:12, 13). He and sin must quarrel if he and God are to be friends. Christ is willing to receive any sinners. But He will not receive them if they will stick to their sins.

3. Also, Christianity will cost a man his love of ease. He must take pains and trouble if he means to run a successful race toward heaven. He must daily watch and stand on his guard, like a soldier on enemy’s ground. He must take heed to his behavior every hour of the day, in every company and in every place, in public as well as in private, among strangers as well as at home. He must be careful over his time, his tongue, his temper, his thoughts, his imagination, his motives, his conduct in every relation of life. He must be diligent about his prayers, his Bible reading, and his use of Sundays, with all their means of grace. In attending to these things, he may come far short of perfection; but there is none of those who he can safely neglect. "The soul of the sluggard desires, and has nothing: but the soul of the diligent shall be made fat" (Prov. 13:4).

This also sounds hard. There is nothing we naturally dislike so much as "trouble" about our religion. We hate trouble. We secretly wish we could have a vicarious Christianity, and could be good by proxy, and have everything done for us. Anything that requires exertion and labor is entirely against the grain of our hearts. But the soul can have "no gains without pains."

4. Lastly, true Christianity will cost a man the favor of the world. He must be content to be thought ill of by man if he pleases God. He must count it no strange thing to be mocked, ridiculed, slandered, persecuted and even hated. He must not be surprised to find his opinions and practices in religion despised and held up to scorn. He must submit to be thought by many a fool, an enthusiast and a fanatic, to have his words perverted and his actions misrepresented. In fact, he must not marvel if some call him mad. The Master says, "Remember the word that I said unto you, ‘The servant is not greater than his Lord.’ If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also" (John 15:20).

I dare say this also sounds hard. We naturally dislike unjust dealing and false charges and think it very hard to be accused without cause. We should not be flesh and blood if we did not wish to have the good opinion of our neighbors. It is always unpleasant to be spoken against and forsaken and lied about and to stand alone. But there is no help for it. The cup which our Master drank must be drunk by His disciples. They must be "despised and rejected of men" (Isa. 53:3). Let us set down that item last in our account. To be a Christian, it will cost a man the favor of the world.

Considering the weight of this great cost, bold indeed must that man be who would dare to say that we may keep our self–righteousness, our sins, our laziness and our love of the world, and yet be saved!

Moreover, I grant it costs much to be a true Christian. But what sane man or woman can doubt that it is worth any cost to have the soul saved? When the ship is in danger of sinking, the crew think nothing of casting overboard the precious cargo. When a limb is mortified, a man will submit to any severe operation, and even to amputation, to save life. Surely a Christian should be willing to give up anything which stands between him and heaven. A religion that costs nothing is worth nothing! A cheap Christianity, without a cross, will prove in the end a useless Christianity, without a crown.

2. THE IMPORTANCE OF COUNTING THE COST

I might easily settle this question by laying down the principle that no duty enjoined by Christ can ever be neglected without damage. I might show how many shut their eyes throughout life to the nature of saving religion and refuse to consider what it really costs to be a Christian. I might describe how at last, when life is ebbing away, they wake up and make a few spasmodic efforts to turn to God. I might tell you how they find to their amazement that repentance and conversion are no such easy matters as they had supposed, and that it costs "a great sum" to be a true Christian. They discover that habits of pride and sinful indulgence and love of ease and worldliness are not so easily laid aside as they had dreamed. And so, after a faint struggle, they give up in despair, and leave the world hopeless, graceless and unfit to meet God! They had flattered themselves all their days that religion would be easy work when they once took it up seriously. But they open their eyes too late and discover for the first time that they are ruined because they never counted the cost.

But there is a certain group of people to whom especially I wish to address myself in handling this part of my subject. It is a large class, an increasing class, and a class which in these days is in peculiar danger. Let me in a few plain words try to describe this class. It deserves our best attention.

The people I speak of are not thoughtless about religion; they think a good deal about it. They are not ignorant of religion; they know the outlines of it pretty well. But their great defect is that they are not "rooted and grounded" in their faith. Too often they have picked up their knowledge second–hand, from being in religious families, or from being trained in religious ways, but have never worked it out by their own inward experience. Too often they have hastily taken up a profession of religion under the pressure of circumstances, from sentimental feelings, from animal excitement or from a vague desire to do like others around them, but without any solid work of grace in their hearts. People like these are in a position of immense danger. They are precisely those, if Bible examples are worth anything, who need to be exhorted to count the cost.

For want of counting the cost, myriads of the children of Israel perished miserably in the wilderness between Egypt and Canaan. They left Egypt full of zeal and fervor as if nothing could stop them. But when they found dangers and difficulties in the way, their courage soon cooled down. They had never reckoned on trouble. They had thought the promised land would be all before them in a few days. And so when enemies, privations, hunger and thirst began to try them, they murmured against Moses and God and would sincerely have gone back to Egypt. In a word, they had not counted the cost and so lost everything and died in their sins.

For want of counting the cost, many of our Lord Jesus Christ’s hearers went back after a time and "walked no more with Him" (John 6:66). When they first saw His miracles and heard His preaching, they thought "the kingdom of God would immediately appear." They cast in their lot with His apostles and followed Him without thinking of the consequences. But when they found that there were hard doctrines to be believed and hard work to be done and hard treatment to be borne, their faith gave way entirely and proved to be nothing at all. In a word, they had not counted the cost, and so made shipwreck of their profession.

For want of counting the cost, King Herod returned to his old sins and destroyed his soul. He liked to hear John the Baptist preach. He observed and honored him as a just and holy man. He even "did many things" which were right and good. But when he found that he must give up his darling Herodias, his religion entirely broke down. He had not reckoned on this. He had not counted the cost (Mark 6:20).

For want of counting the cost, Demas forsook the company of Paul, forsook the gospel, forsook Christ, forsook heaven. For a long time he journeyed with the great apostle of the Gentiles and was actually a "fellow–laborer." But when he found he could not have the friendship of this world as well as the friendship of God, he gave up his Christianity and cleaved to the world. "Demas has forsaken me," says Paul, "having loved this present world" (2 Tim. 4:10). He had not "counted the cost."

For want of counting the cost, the hearers of powerful evangelical preachers often come to miserable ends. They are stirred and excited into professing what they have not really experienced. They receive the Word with a "joy" so extravagant that it almost startles old Christians. They run for a time with such zeal and fervor that they seem likely to outstrip all others. They talk and work for spiritual objects with such enthusiasm that they make older believers feel ashamed. But when the novelty and freshness of their feelings is gone, a change comes over them. They prove to have been nothing more than stony–ground hearers. The description the great Master gives in the parable of the sower is exactly exemplified: "Temptation or persecution arises because of the Word, and they are offended" (Matt. 13:21). Little by little their zeal melts away and their love becomes cold. By and by their seats are empty in the assembly of God’s people, and they are heard of no more among Christians. And why? They had never counted the cost.

For lack of counting the cost, hundreds of professed converts, under religious revivals, go back to the world after a time and bring disgrace on religion. They begin with a sadly mistaken notion of what is true Christianity. They fancy it consists in nothing more than a so–called "coming to Christ" and having strong inward feelings of joy and peace. And so when they find, after a time, that there is a cross to be carried, that our hearts are deceitful, and that there is a busy devil always near us, they cool down in disgust and return to their old sins. And why? Because they had really never known what Bible Christianity is. They had never learned that we must count the cost.

For want of counting the cost, the children of religious parents often turn out ill and bring disgrace on Christianity. Familiar from their earliest years with the form and theory of the gospel, taught even from infancy to repeat great leading texts, accustomed every week to be instructed in the gospel, or to instruct others in Sunday schools, they often grow up professing a religion without knowing why or without ever having thought seriously about it. And then when the realities of grown–up life begin to press upon them, they often astound everyone by dropping all their religion and plunging right into the world. And why? They had never thoroughly understood the sacrifices which Christianity entails. They had never been taught to count the cost.

These are solemn and painful truths. But they are truths. They all help to show the immense importance of the subject I am now considering. They all point out the absolute necessity of pressing the subject of this message on all who profess a desire for holiness and of crying aloud in all the churches, "Count the cost."

I am bold to say that it would be well if the duty of counting the cost were more frequently taught than it is. Impatient hurry is the order of the day with many religionists. Instantaneous conversions, and immediate sensible peace, are the only results they seem to care for from the gospel. Compared with these, all other things are thrown into the shade. To produce them is the grand end and object, apparently, of all their labors. I say without hesitation that such a naked, one–sided mode of teaching Christianity is mischievous in the extreme.

Let no one mistake my meaning. I thoroughly approve of offering men a full, free, present, immediate salvation in Christ Jesus. I thoroughly approve of urging on man the possibility and the duty of immediate instantaneous conversion. In these matters I give place to no one. But I do say that these truths ought not to be set before men nakedly, singly and alone. They ought to be told honestly what it is they are taking up if they profess a desire to come out from the world and serve Christ. They ought not to be pressed into the ranks of Christ’s army without being told what the warfare entails. In a word, they should be told honestly to count the cost.

Does anyone ask what our Lord Jesus Christ’s practice was in this matter? Let him read what Luke records. He tells us that, on a certain occasion, "There went great multitudes with Him: and He turned, and said unto them, ‘If any come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me, cannot be My disciple’" (Luke 14:25–27). I must plainly say that I cannot reconcile this passage with the proceedings of many modern religious teachers. And yet, to my mind, the doctrine of it is as clear as the sun at noonday. It shows us that we ought not to hurry men into professing discipleship without warning them plainly to count the cost.

Does anyone ask what the practice of the eminent and best preachers of the gospel has been in days gone by? I am bold to say that they have all with one mouth borne testimony to the wisdom of our Lord’s dealing with the multitudes to which I have just referred. Luther and Latimer and Baxter and Wesley and Whitefield, and Berridge and Rowland Hill were all keenly alive to the deceitfulness of man’s heart. They knew full well that all is not gold that glitters, that conviction is not conversion, that feeling is not faith, that sentiment is not grace, that all blossoms do not come to fruit. "Be not deceived," was their constant cry. "Consider well what you do. Do not run before you are called. Count the cost."

If we desire to do good, let us never be ashamed of walking in the steps of our Lord Jesus Christ. Work hard if you will, and have the opportunity, for the souls of others. Press them to consider their ways. Compel them with holy violence to come in, to lay down their arms and to yield themselves to God. Offer them salvation, ready, free, full, immediate salvation. Press Christ and all His benefits on their acceptance. But in all your work tell the truth, and the whole truth. Be ashamed to use the vulgar arts of a recruiting sergeant. Do not speak only of the uniform, the pay and the glory; speak also of the enemies, the battle, the armor, the watching, the marching and the drill. Do not present only one side of Christianity. Do not keep back the cross of self–denial that must be carried, when you speak of the cross on which Christ died for our redemption. Explain fully what Christianity entails. Entreat men to repent and come to Christ; but bid them at the same time to count the cost.

3. SOME HINTS

Sorry indeed should I be if I did not say something on this branch of my subject. I have no wish to discourage anyone or to keep anyone back from Christ’s service. It is my heart’s desire to encourage everyone to go forward and take up the cross. Let us count the cost by all means, and count it carefully. But let us remember that, if we count rightly and look on all sides, there is nothing that need make us afraid.

Let me mention some things which should always enter into our calculations in counting the cost of true Christianity. Set down honestly and fairly what you will have to give up and go through if you become Christ’s disciple. Leave nothing out. Put it all down. But then set down side by side the following sums which I am going to give you. Do this fairly and correctly, and I am not afraid for the result.

a. Count up and compare the profit and the loss, if you are a true–hearted and holy Christian. You may possibly lose something in this world, but you will gain the salvation of your immortal soul. It is written: "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36.)

b. Count up and compare the praise and the blame, if you are a true–hearted and holy Christian. You may possibly be blamed by man, but you will have the praise of God the Father, God the Son and God the Holy Spirit. Your blame will come from the lips of a few erring, blind, fallible men and women. Your praise will come from the King of kings and Judge of all the earth. It is only those whom He blesses who are really blessed. It is written: "Blessed are you when men shall revile you, and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice and be exceeding glad: for great is your reward in heaven" (Matt. 5:11, 12).

c. Count up and compare the friends and the enemies, if you are a true–hearted and holy Christian. On the one side of you is the enmity of the devil and the wicked. On the other, you have the favor and friendship of the Lord Jesus Christ. Your enemies, at most, can only bruise your heel. They may rage loudly and compass sea and land to work your ruin, but they cannot destroy you. Your Friend is able to save to the uttermost all them that come unto God by Him. None shall ever pluck His sheep out of His hand. It is written: "Be not afraid of those who kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: fear Him, which after He has killed has power to cast into hell; yes, I say unto you, fear Him" (Luke 12:5).

d. Count up and compare the life that now is and the life to come, if you are a true–hearted and holy Christian. The time present, no doubt, is not a time of ease. It is a time of watching and praying, fighting and struggling, believing and working. But it is only for a few years. The time future is the season of rest and refreshing. Sin shall be cast out. Satan shall be bound. And, best of all, it shall be a rest forever. It is written: "Our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:17, 18).

e. Count up and compare the pleasures of sin and the happiness of God’s service, if you are a true–hearted and holy Christian. The pleasures that the worldly man gets by his ways are hollow, unreal and unsatisfying. They are like the fire of thorns, flashing and crackling for a few minutes, and then quenched forever. The happiness that Christ gives to His people is something solid, lasting and substantial. It is not dependent on health or circumstances. It never leaves a man, even in death. It ends in a crown of glory that fades not away. It is written: "The joy of the hypocrite [is] but for a moment." "As the crackling of thorns under a pot, so is the laughter of the fool" (Job 20:5; Eccl. 7:6). But it is also written: "Peace I leave with you, My peace give I unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid" (John 14:27).

f. Count up and compare the trouble that true Christianity entails and the troubles that are in store for the wicked beyond the grave. Grant for a moment that Bible reading and praying and repenting and believing and holy living require pains and self–denial. It is all nothing compared to that wrath to come which is stored up for the impenitent and unbelieving. A single day in hell will be worse than a whole life spent in carrying the cross. The "worm that never dies, and the fire that is not quenched" are things which it passes man’s power to conceive fully or describe. It is written: "Son, remember that you in your lifetime received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented" (Luke 16:25).

g. Count up and compare the number of those who turn from sin and the world and serve Christ, and the number of those who forsake Christ and return to the world. On the one side you will find thousands; on the other you will find none. Multitudes are every year turning out of the broad way and entering the narrow. None who really enter the narrow way grow tired of it and return to the broad. The footsteps in the downward road are often to be seen turning out of it. The footsteps in the road to heaven are all one way. It is written: "The way of the wicked is . . . darkness." "The way of transgressors is hard" (Prov. 4:19; 13:15). But it is also written: "The path of the just is as the shining light, that shines more and more unto the perfect day" (Prov. 4:18).

Such sums as these, no doubt, are often not done correctly. Not a few, I am well aware, are ever "halting between two opinions." They cannot make up their minds that it is worthwhile to serve Christ. The losses and gains, the advantages and disadvantages, the sorrows and the joys, the helps and the hindrances appear to them so nearly balanced that they cannot decide for God. They cannot do this great sum correctly. They cannot make the result so clear as it ought to be. They do not count right.

But why do they err so greatly? They lack faith. Paul advises us on how to come to a right conclusion about our souls in Hebrews 11, revealing a powerful principle that operates in the business of counting the cost. It is the same principle Noah understood, and that I will now make clear.

How was it that Noah persevered in building the ark? He stood alone amid a world of sinners and unbelievers. He had to endure scorn, ridicule and mockery. What was it that nerved his arm, and made him patiently work on and face it all? It was faith. He believed in a wrath to come. He believed that there was no safety, excepting in the ark that he was preparing. Believing, he held the world’s opinion very cheap. He counted the cost by faith and had no doubt that to build the ark was gain.

How was it that Moses forsook the pleasures of Pharaoh’s house and refused to be called the son of Pharaoh’s daughter? How was it that he cast in his lot with a despised people like the Hebrews and risked everything in this world in carrying out the great work of their deliverance from bondage? To the eye of sense he was losing everything and gaining nothing. What was it that moved him? It was faith. He believed that the "recompense of reward" was far better than all the honors of Egypt. He counted the cost by faith, as "seeing Him that is invisible," and was persuaded that to forsake Egypt and go forth into the wilderness was gain.

How was it that Saul the Pharisee could ever make up his mind to become a Christian? The cost and sacrifices of the change were fearfully great. He gave up all his brilliant prospects among his own people. He brought on himself, instead of man’s favor, man’s hatred, man’s enmity and man’s persecution, even unto death. What was it that enabled him to face it all? It was faith. He believed that Jesus, who met him on the way to Damascus, could give him a hundredfold more than he gave up, and in the world to come everlasting life. By faith he counted the cost and saw clearly on which side the balance lay. He believed firmly that to carry the cross of Christ was gain.

Let us mark well these things. That faith which made Noah, Moses and Paul do what they did, that faith is the great secret of coming to a right conclusion about our souls. That same faith must be our helper and ready–reckoner when we sit down to count the cost of being a true Christian. That same faith is to be had for the asking. "He gives more grace" (James 4:6). Armed with that faith, we shall set things down at their true value. Filled with that faith, we shall neither add to the cross nor subtract from the crown. Our conclusions will be all correct. Our sum total will be without error.

1. Now, let us make the serious inquiry: "What does your Christianity cost you?" Very likely it costs you nothing. Very probably it neither costs you trouble, nor time, nor thought, nor care, nor pains, nor reading, nor praying, nor self–denial, nor conflict, nor working, nor labor of any kind. Now mark what I say. Such a religion as this will never save your soul. It will never give you peace while you live, nor hope while you die. It will not support you in the day of affliction, nor cheer you in the hour of death. A religion which costs nothing is worth nothing. Awake before it is too late. Awake and repent. Awake and be converted. Awake and believe. Awake and pray. Rest not until you can give a satisfactory answer to my question: "What does it cost?"

2. Think, if you want stirring motives for serving God, what it cost to provide a salvation for your soul. Think how the Son of God left heaven and became Man, suffered on the cross and lay in the grave, to pay your debt to God, and work out for you a complete redemption. Think of all this and learn that it is no light matter to possess an immortal soul. It is worthwhile to take some trouble about one’s soul.

Ah, lazy man or woman, is it really come to this, that you will miss heaven for lack of trouble? Are you really determined to make shipwreck forever, from mere dislike to exertion? Away with the cowardly, unworthy thought. Arise and play the man. Say to yourself, "Whatever it may cost, I will, at any rate, strive to enter in at the strait gate." Look at the cross of Christ and take fresh courage. Look forward to death, judgment and eternity, and be in earnest. It may cost much to be a Christian, but you may be sure it pays.

3. If any reader of this message really feels that he has counted the cost and taken up the cross, I bid him persevere and press on. I dare say you often feel your heart faint and are sorely tempted to give up in despair. Your enemies seem so many, your besetting sins so strong, your friends so few, the way so steep and narrow, you hardly know what to do. But still I say, persevere and press on.

The time is very short. A few more years of watching and praying, a few more tossings on the sea of this world, a few more deaths and changes, a few more winters and summers, and all will be over. We shall have fought our last battle and shall need to fight no more.

The presence and company of Christ will make amends for all we suffer here below. When we see as we have been seen and look back on the journey of life, we shall wonder at our own faintness of heart. We shall marvel that we made so much of our cross, and thought so little of our crown. We shall marvel that in "counting the cost" we could ever doubt on which side the balance of profit lay. Let us take courage. We are not far from home. It may cost much to be a true Christian and a consistent holy man; but it pays.

GROWTH

J.C. Ryle

"Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18).

The subject of the text which heads this page is one that ought to be deeply interesting to every true Christian. It naturally raises the questions: "Do we grow in grace?" "Do we get on in our religion?" "Do we make progress?"

To a mere formal Christian I cannot expect the inquiry to seem worth attention. The man who has nothing more than a kind of Sunday religion—whose Christianity is like his Sunday clothes, put on once a week, and then laid aside—such a man cannot, of course, be expected to care about growth in grace. He knows nothing about such matters. They are foolishness to him (1 Cor. 2:14). But to everyone who is in downright earnest about his soul, and hungers and thirsts after spiritual life, the question ought to come home with searching power. Do we make progress in our religion? Do we grow?

The question is one that is always useful, but especially so at certain seasons. A Saturday night, a communion Sunday, the return of a birthday, the end of a year—all these are seasons that ought to set us thinking and make us look within. Time is fast flying. Life is fast ebbing away. The hour is daily drawing nearer when the reality of our Christianity will be tested, and it will be seen whether we have built on "the rock" or on "the sand." Surely it becomes us from time to time to examine ourselves and take account of our souls? Do we get on in spiritual things? Do we grow?

The question is one that is of special importance in the present day. Crude and strange opinions are floating in men’s minds on some points of doctrine, and among others on the point of growth in grace as an essential part of true holiness. By some it is totally denied. By others it is explained away and pared down to nothing. By thousands it is misunderstood and consequently neglected. In a day like this, it is useful to look fairly in the face the whole subject of Christian growth.

As we consider this subject, I want to make mention of the reality, the marks or signs, and the means of growth in grace.

I do not know you, into whose hands this text may have fallen. But I am not ashamed to ask your best attention to its contents. Believe me, the subject is no mere matter of speculation and controversy. It is an eminently practical subject, if any is in religion. It is intimately and inseparably connected with the whole question of sanctification. It is a leading mark of true saints that they grow. The spiritual health and prosperity, the spiritual happiness and comfort of every true–hearted and holy Christian, are intimately connected with the subject of spiritual growth.

1. The REALITY of religious growth

That any Christian should deny the reality of religious growth is at first sight a strange and melancholy thing. But it is fair to remember that man’s understanding is fallen no less than his will. Disagreements about doctrines are often nothing more than disagreements about the meaning of words. I try to hope that it is so in the present case. I try to believe that when I speak of growth in grace and maintain it, I mean one thing, while my brethren who deny it mean quite another. Let me therefore clear the way by explaining what I mean.

When I speak of growth in grace, I do not for a moment mean that a believer’s interest in Christ can grow. I do not mean that he can grow in safety, acceptance with God or security. I do not mean that he can ever be more justified, more pardoned, more forgiven, more at peace with God, than he is the first moment that he believes. I hold firmly that the justification of a believer is a finished, perfect and complete work and that the weakest saint, though he may not know and feel it, is as completely justified as the strongest. I hold firmly that our election, calling and standing in Christ admit of no degrees, increase or diminishing. If anyone dreams that by growth in grace I mean growth in justification, he is utterly wide of the mark and utterly mistaken about the whole point I am considering. I would go to the stake, God helping me, for the glorious truth, that in the matter of justification before God every believer is complete in Christ (Col. 2:10). Nothing can be added to his justification from the moment he believes, and nothing taken away.

When I speak of growth in grace, I only mean increase in the degree, size, strength, vigor and power of the graces which the Holy Spirit plants in a believer’s heart. I hold that every one of those graces admits of growth, progress and increase. I hold that repentance, faith, hope, love, humility, zeal, courage and the like may be little or great, strong or weak, vigorous or feeble, and may vary greatly in the same man at different periods of his life. When I speak of a man growing in grace, I mean simply this—that his sense of sin is becoming deeper, his faith stronger, his hope brighter, his love more extensive, his spiritual–mindedness more marked. He feels more of the power of godliness in his own heart. He manifests more of it in his life. He is going on from strength to strength, from faith to faith and from grace to grace. I leave it to others to describe such a man’s condition by any words they please. For myself I think the truest and best account of him is this—he is growing in grace.

One principal ground on which I build this doctrine of growth in grace is the plain language of Scripture. If words in the Bible mean anything, there is such a thing as growth, and believers ought to be exhorted to grow. What says Paul? "Your faith grows exceedingly" (2 Thess. 1:3). "We beseech you . . . that you increase more and more" (1 Thess. 4:10). "Increasing in the knowledge of God" (Col. 1:10). "Having hope, when your faith is increased" (2 Cor. 10:15). "The Lord make you to increase . . . in love" (1 Thess. 3:12). "That you may grow up into Him in all things" (Eph. 4:15). "I pray that your love may abound . . . more and more" (Phil. 1:9). "We beseech you, as you have received of us how you ought to walk and to please God, so you would abound more and more" (1 Thess. 4:1). What says Peter? "Desire the sincere milk of the Word, that you may grow thereby" (1 Pet. 2:2). "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18). I know not what others think of such texts. To me they seem to establish the doctrine for which I contend and to be incapable of any other explanation. Growth in grace is taught in the Bible. I might stop here and say no more.

The other ground, however, on which I build the doctrine of growth in grace, is the ground of fact and experience. I ask any honest reader of the New Testament whether he cannot see degrees of grace in the New Testament saints whose histories are recorded, as plainly as the sun at noonday. I ask him whether he cannot see in the very same people as great a difference between their faith and knowledge at one time and at another, as between the same man’s strength when he is an infant and when he is a grown–up man. I ask him whether the Scripture does not distinctly recognize this in the language it uses, when it speaks of "weak" faith and "strong" faith, and of Christians as "new–born babes," "little children," "young men," and "fathers"? (1 Pet. 2:2; 1 John 2:12–14.) I ask him, above all, whether his own observation of believers nowadays does not bring him to the same conclusion? What true Christian would not confess that there is as much difference between the degree of his own faith and knowledge when he was first converted, and his present attainments, as there is between a sapling and a full–grown tree? His graces are the same in principle; but they have grown. I know not how these facts strike others; to my eyes they seem to prove, most unanswerably, that growth in grace is a real thing.

I feel almost ashamed to dwell so long upon this part of my subject. In fact, if any man means to say that the faith and hope and knowledge and holiness of a newly–converted person are as strong as those of an old–established believer and need no increase, it is a waste of time to argue further. No doubt they are as real, but not so strong; as true, but not so vigorous; as much seeds of the Spirit’s planting, but not yet so fruitful. And if anyone asks how they are to become stronger, I say it must be by the same process by which all things having life increase—they must grow. And this is what I mean by growth in grace.

I want men to look at growth in grace as a thing of infinite importance to the soul. In a more practical sense, our best interests would be met with a serious inquiry into the question of spiritual growth.

a. Let us know then that growth in grace is the best evidence of spiritual health and prosperity. In a child or a flower or a tree we are all aware that when there is no growth there is something wrong. Healthy life in an animal or vegetable will always show itself by progress and increase. It is just the same with our souls. If they are progressing and doing well, they will grow.

b. Growth in grace is one way to be happy in our religion. God has wisely linked together our comfort and our increase in holiness. He has graciously made it our interest to press on and aim high in our Christianity. There is a vast difference between the amount of sensible enjoyment which one believer has in his religion compared to another. But you may be sure that ordinarily the man who feels the most "joy and peace in believing" and has the clearest witness of the Spirit in his heart is the man who grows.

c. Growth in grace is one secret of usefulness to others. Our influence on others for good depends greatly on what they see in us. The children of the world measure Christianity quite as much by their eyes as by their ears. The Christian who is always at a standstill, to all appearance the same man, with the same little faults and weaknesses and besetting sins and petty infirmities, is seldom the Christian who does much good. The man who shakes and stirs minds and sets the world thinking is the believer who is continually improving and going forward. Men think there is life and reality when they see growth.

d. Growth in grace pleases God. It may seem a wonderful thing, no doubt, that anything done by such creatures as we are can give pleasure to the Most High God. But so it is. The Scripture speaks of walking so as to please God. The Scripture says there are sacrifices with which "God is well pleased" (1 Thess. 4:1; Heb. 13:16). The husbandman loves to see the plants on which he has bestowed labor flourishing and bearing fruit. It cannot but disappoint and grieve him to see them stunted and standing still. Now what does our Lord Himself say? "I am the true Vine, and My Father is the Husbandman." "Herein is My Father glorified, that you bear much fruit; so shall you be My disciples" (John 15:1, 8). The Lord takes pleasure in all His people, but specially in those that grow.

e. Let us know, above all, that growth in grace is not only a thing possible, but a thing for which believers are accountable. To tell an unconverted man, dead in sins, to grow in grace would doubtless be absurd. To tell a believer, who is quickened and alive to God, to grow, is only summoning him to a plain scriptural duty. He has a new principle within him, and it is a solemn duty not to quench it. Neglect of growth robs him of privileges, grieves the Spirit and makes the chariot wheels of his soul move heavily. Whose fault is it, I should like to know, if a believer does not grow in grace? The fault, I am sure, cannot be laid on God. He delights to give more grace; He "has pleasure in the prosperity of His servants" (James 4:6; Ps. 35:27). The fault, no doubt, is our own. We ourselves are to blame, and none else, if we do not grow.

2. The MARKS of religious growth

Let me take it for granted that we do not question the reality of growth in grace and its vast importance. So far so good. But you now want to know how anyone may find out whether he is growing in grace or not? I answer that question, in the first place, by observing that we are very poor judges of our own condition and that bystanders often know us better than we know ourselves. But I answer further that there are undoubtedly certain great marks and signs of growth in grace, and that wherever you see these marks you see a growing soul. I will now proceed to place some of these marks before you in order.

a. One mark of growth in grace is increased humility. The man whose soul is growing feels his own sinfulness and unworthiness more every year. He is ready to say with Job, "I am vile," and with Abraham, "I am dust and ashes," and with Jacob, "I am not worthy of the least of all Your mercies," and with David, "I am a worm," and with Isaiah, "I am a man of unclean lips," and with Peter, "I am a sinful man, O Lord" (Job 40:4; Gen. 18:27; 32:10; Ps. 22:6; Isa. 6:5; Luke 5:8). The nearer he draws to God and the more he sees of God’s holiness and perfections, the more thoroughly is he sensible of his own countless imperfections. The further he journeys in the way to heaven, the more he understands what Paul meant when he says, "I am not already perfect," "I am not meet to be called an apostle," "I am less than the least of all saints," "I am chief of sinners" (Phil. 3:12; 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15). The riper he is for glory, the more, like the ripe corn, he hangs down his head. The brighter and clearer is his light, the more he sees of the shortcomings and infirmities of his own heart. When first converted, he would tell you he saw but little of them compared to what he sees now. Would anyone know whether he is growing in grace? Be sure that you look within for increased humility.

b. Another mark of growth in grace is increased faith and love towards our Lord Jesus Christ. The man whose soul is growing finds more in Christ to rest upon every year and rejoices more that he has such a Savior. No doubt he saw much in Him when first he believed. His faith laid hold on the atonement of Christ and gave him hope. But as he grows in grace, he sees a thousand things in Christ of which at first he never dreamed. His love and power, His heart and His intentions, His offices as Substitute, Intercessor, Priest, Advocate, Physician, Shepherd and Friend, unfold themselves to a growing soul in an unspeakable manner. In short, he discovers a suitableness in Christ to the wants of his soul, of which the half was once not known to him. Would anyone know if he is growing in grace? Then let him look within for increased knowledge of Christ.

c. Another mark of growth in grace is increased holiness of life and conversation. The man whose soul is growing gets more dominion over sin, the world and the devil every year. He becomes more careful about his temper, his words and his actions. He is more watchful over his conduct in every relation of life. He strives more to be conformed to the image of Christ in all things and to follow Him as his example, as well as to trust in Him as his Savior. He is not content with old attainments and former grace. He forgets the things that are behind and reaches forth unto those things which are before, making "Higher!" "Upward!" "Forward!" "Onward!" his continual motto (Phil. 3:13). On earth he thirsts and longs to have a will more entirely in unison with God’s will. In heaven the chief thing that he looks for, next to the presence of Christ, is complete separation from all sin. Would anyone know if he is growing in grace? Then let him look within for increased holiness.

d. Another mark of growth in grace is increased spirituality of taste and mind. The man whose soul is growing takes more interest in spiritual things every year. He does not neglect his duty in the world. He discharges faithfully, diligently and conscientiously every relation of life, whether at home or abroad. But the things he loves best are spiritual things. The ways and fashions and amusements and recreations of the world have a continually decreasing place in his heart. He does not condemn them as downright sinful, nor say that those who have anything to do with them are going to hell. He only feels that they have a constantly diminishing hold on his own affections and gradually seem smaller and more trifling in his eyes. Spiritual companions, spiritual occupations, spiritual conversation appear of ever–increasing value to him. Would anyone know if he is growing in grace? Then let him look within for increasing spirituality of taste.

e. Another mark of growth in grace is increase of charity. The man whose soul is growing is more full of love every year—of love to all men, but especially of love towards the brethren. His love will show itself actively in a growing disposition to do kindnesses, to take trouble for others, to be good–natured to everybody, to be generous, sympathizing, thoughtful, tender–hearted and considerate. It will show itself passively in a growing disposition to be meek and patient towards all men, to put up with provocation and not stand upon rights, to bear and forbear much rather than quarrel. A growing soul will try to put the best construction on other people’s conduct and to believe all things and hope all things, even to the end. There is no surer mark of backsliding and falling off in grace than an increasing disposition to find fault, pick holes and see weak points in others. Would anyone know if he is growing in grace? Then let him look within for increasing charity.

f. One more mark of growth in grace is increased zeal and diligence in trying to do good to souls. The man who is really growing will take greater interest in the salvation of sinners every year. Missions at home and abroad, efforts of every kind to spread the gospel, attempts of any sort to increase religious light and diminish religious darkness—all these things will every year have a greater place in his attention. He will not become "weary in well–doing" because he does not see every effort succeed. He will not care less for the progress of Christ’s cause on earth as he grows older, though he will learn to expect less. He will just work on, whatever the result may be—giving, praying, preaching, speaking, visiting, according to his position—and count his work its own reward. One of the surest marks of spiritual decline is a decreased interest about the souls of others and the growth of Christ’s kingdom. Would anyone know whether he is growing in grace? Then let him look within for increased concern about the salvation of souls.

Those high–flying religionists, whose only notion of Christianity is that of a state of perpetual joy and ecstasy, who tell you that they have got far beyond the region of conflict and soul–humiliation, such people no doubt will regard the marks I have laid down as "legal," "carnal" and "gendering to bondage." I cannot help that. I call no man master in these things. I only wish my statements to be tried in the balance of Scripture. And I firmly believe that what I have said is not only scriptural, but agreeable to the experience of the most eminent saints in every age. Show me a man in whom the six marks I have mentioned can be found. He is the man who can give a satisfactory answer to the question: "Do we grow?" Such are the most trustworthy marks of growth in grace. Let us examine them carefully and consider what we know about them.

3. The MEANS of religious growth

The words of James must never be forgotten: "Every good gift and every perfect gift is from above, and comes down from the Father of lights" (James 1:17). This is no doubt as true of growth in grace, as it is of everything else. It is the "gift of God." But still it must always be kept in mind that God is pleased to work by means. God has ordained means as well as ends. He that would grow in grace must use the means of growth.

This is a point, I fear, which is too much overlooked by believers. Many admire growth in grace in others and wish that they themselves were like them. But they seem to suppose that those who grow are what they are by some special gift or grant from God and that, as this gift is not bestowed on themselves, they must be content to sit still. This is a grievous delusion and one against which I desire to testify with all my might. I wish it to be distinctly understood that growth in grace is bound up with the use of means within the reach of all believers and that, as a general rule, growing souls are what they are because they use these means.

Let me ask the special attention of my readers while I try to set forth in order the means of growth. Cast away forever the vain thought that if a believer does not grow in grace it is not his fault. Settle it in your mind that a believer, a man quickened by the Spirit, is not a mere dead creature, but a being of mighty capacities and responsibilities. Let the words of Solomon sink down into your heart: "The soul of the diligent shall be made fat" (Prov. 13:4).

a. One thing essential to growth in grace is diligence in the use of private means of grace. By these I understand such means as a man must use by himself alone, and no one can use for him. I include under this head private prayer, private reading of the Scriptures, and private meditation and self–examination. The man who does not take pains about these three things must never expect to grow. Here are the roots of true Christianity. Wrong here, a man is wrong all the way through! Here is the whole reason why many professing Christians never seem to get on. They are careless and slovenly about their private prayers. They read their Bibles but little and with very little heartiness of spirit. They give themselves no time for self–inquiry and quiet thought about the state of their souls.

It is useless to conceal from ourselves that the age we live in is full of peculiar dangers. It is an age of great activity and of much hurry, bustle and excitement in religion. Many are "running to and fro," no doubt, and "knowledge is increased" (Dan. 12:4). Thousands are ready enough for public meetings, sermon hearing, or anything else in which there is "sensation." Few appear to remember the absolute necessity of making time to "commune with our own hearts, and be still" (Ps. 4:4). But without this, there is seldom any deep spiritual prosperity. Let us remember this point! Private religion must receive our first attention, if we wish our souls to grow.

b. Another thing which is essential to growth in grace is carefulness in the use of public means of grace. By these I understand such means as a man has within his reach as a member of Christ’s visible church. Under this head I include the ordinances of regular Sunday worship, the uniting with God’s people in common prayer and praise, the preaching of the Word, and the sacrament of the Lord’s Supper. I firmly believe that the manner in which these public means of grace are used has much to say to the prosperity of a believer’s soul. It is easy to use them in a cold and heartless way. The very familiarity of them is apt to make us careless. The regular return of the same voice, and the same kind of words, and the same ceremonies, is likely to make us sleepy and callous and unfeeling. Here is a snare into which too many professing Christians fall. If we would grow, we must be on our guard here. Here is a matter in which the Spirit is often grieved and saints take great damage. Let us strive to use the old prayers, and sing the old hymns, and kneel at the old communion rail, and hear the old truths preached, with as much freshness and appetite as in the year we first believed. It is a sign of bad health when a person loses relish for his food; and it is a sign of spiritual decline when we lose our appetite for means of grace. Whatever we do about public means, let us always do it "with our might" (Eccl. 9:10). This is the way to grow!

c. Another thing essential to growth in grace is watchfulness over our conduct in the little matters of everyday life. Our tempers, our tongues, the discharge of our several relations of life, our employment of time—each and all must be vigilantly attended to if we wish our souls to prosper. Life is made up of days, and days of hours, and the little things of every hour are never so little as to be beneath the care of a Christian. When a tree begins to decay at root or heart, the mischief is first seen at the extreme end of the little branches. "He that despises little things," says an uninspired writer, "shall fall by little and little." That witness is true. Let others despise us, if they like, and call us precise and over careful. Let us patiently hold on our way, remembering that "we serve a precise God," that our Lord’s example is to be copied in the least things as well as the greatest, and that we must "take up our cross daily" and hourly, rather than sin. We must aim to have a Christianity which, like the sap of a tree, runs through every twig and leaf of our character, and sanctifies all. This is one way to grow!

d. Another thing which is essential to growth in grace is caution about the company we keep and the friendships we form. Nothing perhaps affects man’s character more than the company he keeps. We catch the ways and tone of those we live and talk with, and unhappily get harm far more easily than good. Disease is infectious, but health is not. Now if a professing Christian deliberately chooses to be intimate with those who are not friends of God and who cling to the world, his soul is sure to take harm. It is hard enough to serve Christ under any circumstances in such a world as this. But it is doubly hard to do it if we are friends of the thoughtless and ungodly. Mistakes in friendship or marriage engagements are the whole reason why some have entirely ceased to grow. "Evil communications corrupt good manners." "The friendship of the world is enmity with God" (1 Cor. 15:33; James 4:4). Let us seek friends who will stir us up about our prayers, our Bible reading, and our employment of time, about our souls, our salvation, and a world to come. Who can tell the good that a friend’s word in season may do, or the harm that it may stop? This is one way to grow.

e. There is one more thing which is absolutely essential to growth in grace, and that is regular and habitual communion with the Lord Jesus. In saying this, let no one suppose for a minute that I am referring to the Lord’s Supper. I mean nothing of the kind. I mean that daily habit of communion between the believer and his Savior, which can only be carried on by faith, prayer and meditation. It is a habit, I fear, of which many believers know little. A man may be a believer and have his feet on the rock, and yet live far below his privileges. It is possible to have "union" with Christ, and yet to have little if any "communion" with Him. But, for all that, there is such a thing.

The names and offices of Christ, as laid down in Scripture, appear to me to show unmistakably that this communion between the saint and his Savior is not a mere fancy, but a real true thing. Between the Bridegroom and His bride, between the Head and His members, between the Physician and His patients, between the Advocate and His clients, between the Shepherd and His sheep, between the Master and His scholars, there is evidently implied a habit of familiar communion, of daily application for things needed, of daily pouring out and unburdening our hearts and minds. Such a habit of dealing with Christ is clearly something more than a vague general trust in the work that Christ did for sinners. It is getting close to Him and laying hold on Him with confidence, as a loving, personal Friend. This is what I mean by communion.

Now I believe that no man will ever grow in grace who does not know something experimentally of the habit of communion. We must not be content with a general orthodox knowledge that Christ is the Mediator between God and man, and that justification is by faith and not by works, and that we put our trust in Christ. We must go further than this. We must seek to have personal intimacy with the Lord Jesus and to deal with Him as a man deals with a loving friend. We must realize what it is to turn to Him first in every need, to talk to Him about every difficulty, to consult Him about every step, to spread before Him all our sorrows, to get Him to share in all our joys, to do all as in His sight, and to go through every day leaning on and looking to Him. This is the way that Paul lived "The life which I now live in the flesh I live by the faith of the Son of God." "To me to live is Christ" (Gal. 2:20; Phil. 1:21). It is ignorance of this way of living that makes so many see no beauty in the book of Canticles. But it is the man who lives in this way, who keeps up constant communion with Christ—this is the man, I say emphatically, whose soul will grow.

Although much more could be said on this weighty subject, let us now turn to some practical applications, keeping in mind its tremendous importance.

1. This text may fall into the hands of some who know nothing whatever about growth in grace. They have little or no concern about religion. A little proper Sunday church–going or chapel–going makes up the sum and substance of their Christianity. They are without spiritual life, and of course they cannot at present grow. Are you one of these people? If you are, you are in a pitiable condition.

Years are slipping away and time is flying. Graveyards are filling up and families are thinning. Death and judgment are getting nearer to us all. And yet you live like one asleep about your soul! What madness! What folly! What suicide can be worse than this?

Awake before it is too late; awake, and arise from the dead, and live to God. Turn to Him who is sitting at the right hand of God, to be your Savior and Friend. Turn to Christ, and cry mightily to Him about your soul. There is yet hope! He that called Lazarus from the grave is not changed. He that commanded the widow’s son at Nain to arise from his bier can do miracles yet for your soul. Seek Him at once: seek Christ, if you would not be lost forever. Do not stand still talking and meaning and intending and wishing and hoping. Seek Christ that you may live, and that living you may grow.

2. This text may fall into the hands of some who should know something of growth in grace but at present know nothing at all. They have made little or no progress since they were first converted. They seem to have "settled on their lees" (Zeph. 1:12). They go on from year to year content with old grace, old experience, old knowledge, old faith, old measure of attainment, old religious expressions, old set phrases. Like the Gibeonites, their bread is always moldy and their shoes are patched and clouted. They never appear to get on. Are you one of these people? If you are, you are living far below your privileges and responsibilities. It is high time to examine yourself.

If you have reason to hope that you are a true believer and yet do not grow in grace, there must be a fault, and a serious fault somewhere. It cannot be the will of God that your soul should stand still. "He gives more grace." He takes "pleasure in the prosperity of His servants" (James 4:6; Ps. 35:27). It cannot be for your own happiness or usefulness that your soul should stand still. Without growth you will never rejoice in the Lord (Phil. 4:4). Without growth you will never do good to others. Surely this want of growth is a serious matter! It should raise in you great searchings of heart. There must be some "secret thing" (Job 15:11). There must be some cause.

Take the advice I give you. Resolve this very day that you will find out the reason of your standstill condition. Probe with a faithful and firm hand every corner of your soul. Search from one end of the camp to the other, until you find out the Achan who is weakening your hands. Begin with an application to the Lord Jesus Christ, the great Physician of souls, and ask Him to heal the secret ailment within you, whatever it may be. Begin as if you had never applied to Him before, and ask for grace to cut off the right hand and pluck out the right eye. But never, never be content if your soul does not grow. For your peace’s sake, for your usefulness’ sake, for the honor of your Maker’s cause, resolve to find out the reason why.

3. This message may fall into the hands of some who are really growing in grace but are not aware of it and will not allow it. Their very growth is the reason why they do not see their growth! Their continual increase in humility prevents them feeling that they get on. Like Moses, when he came down from the mount from communing with God, their faces shine. And yet, like Moses, they are not aware of it (Ex. 34:29). Such Christians, I grant freely, are not common. But here and there such are to be found. Like angels’ visits, they are few and far between. Happy is the neighborhood where such growing Christians live! To meet them and see them and be in their company is like meeting and seeing a bit of "heaven upon earth."

Now what shall I say to such people? What can I say? What ought I to say? Shall I bid them awake to a consciousness of their own growth and be pleased with it? I will do nothing of the kind. Shall I tell them to plume themselves on their own attainments and look at their own superiority to others? God forbid! I will do nothing of the kind. To tell them such things would do them no good. To tell them such things, above all, would be a useless waste of time. If there is any one feature about a growing soul which specially marks him, it is his deep sense of his own unworthiness. He never sees anything to be praised in himself. He only feels that he is an unprofitable servant and the chief of sinners. It is the righteous, in the picture of the judgment day, who say, "Lord, when saw we You an hungry, and fed You?" (Matt. 25:37). Extremes do indeed meet strangely sometimes. The conscience–hardened sinner and the eminent saint are in one respect singularly alike. Neither of them fully realizes his own condition. The one does not see his own sin, nor the other his own grace!

But shall I say nothing to growing Christians? Is there no word of counsel I can address to them? The sum and substance of all that I can say is to be found in two sentences "Go forward!" "Go on!"

We can never have too much humility, too much faith in Christ, too much holiness, too much spirituality of mind, too much charity, too much zeal in doing good to others. Then let us be continually forgetting the things behind, and reaching forth unto the things before (Phil. 3:13). The best of Christians in these matters is infinitely below the perfect pattern of his Lord. Whatever the world may please to say, we may be sure there is no danger of any of us becoming "too good."

Let us cast to the winds as idle talk the common notion that it is possible to be "extreme" and go "too far" in religion. This is a favorite lie of the devil and one which he circulates with vast industry. No doubt there are enthusiasts and fanatics to be found who bring an evil report upon Christianity by their extravagances and follies. But if anyone means to say that a mortal man can be too humble, too charitable, too holy or too diligent in doing good, he must either be an infidel or a fool. In serving pleasure and money, it is easy to go too far. But in following the things which make up true religion and in serving Christ, there can be no extreme.

Let us never measure our religion by that of others and think we are doing enough if we have gone beyond our neighbors. This is another snare of the devil. Let us mind our own business. "What is that to you?" said our Master on a certain occasion, "Follow you Me" (John 21:22). Let us follow on, aiming at nothing short of perfection. Let us follow on, making Christ’s life and character our only pattern and example. Let us follow on, remembering daily that at our best we are miserable sinners. Let us follow on, and never forget that it signifies nothing whether we are better than others or not. At our very best we are far worse than we ought to be. There will always be room for improvement in us. We shall be debtors to Christ’s mercy and grace to the very last. Then let us leave off looking at others and comparing ourselves with others. We shall find enough to do if we look at our own hearts.

Last, but not least, if we know anything of growth in grace and desire to know more, let us not be surprised if we have to go through much trial and affliction in this world. I firmly believe it is the experience of nearly all the most eminent saints. Like their blessed Master, they have been men of sorrows, acquainted with grief, and perfected through sufferings (Isa. 53:3; Heb. 2:10). It is a striking saying of our Lord, "Every branch in Me that bears fruit [my Father] purges it, that it may bring forth more fruit" (John 15:2). It is a melancholy fact, that constant temporal prosperity, as a general rule, is injurious to a believer’s soul. We cannot stand it. Sicknesses and losses and crosses and anxieties and disappointments seem absolutely needful to keep us humble, watchful and spiritual–minded. They are as needful as the pruning knife to the vine and the refiner’s furnace to the gold. They are not pleasant to flesh and blood. We do not like them and often do not see their meaning. "No chastening for the present seems to be joyous, but grievous: nevertheless afterward it yields the peaceable fruit of righteousness" (Heb. 12:11). We shall find that all worked for our good when we reach heaven. Let these thoughts abide in our minds, if we love growth in grace. When days of darkness come upon us, let us not count it a strange thing. Rather let us remember that lessons are learned on such days, which would never have been learned in sunshine. Let us say to ourselves, "This also is for my profit, that I may be a partaker of God’s holiness. It is sent in love. I am in God’s best school. Correction is instruction. This is meant to make me grow."

I leave the subject of growth in grace here. I trust I have said enough to set some readers thinking about it. All things are growing older: the world is growing old; we ourselves are growing older. A few more summers, a few more winters, a few more sicknesses, a few more sorrows, a few more weddings, a few more funerals, a few more meetings and a few more partings, and then—what? Why, the grass will be growing over our graves!

ASSURANCE

"I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day and not to me only, but unto all them also that love His appearing" (2 Tim. 4:6–8).

Here we see the apostle Paul looking three ways: downward, backward, forward—downward to the grave, backward to his own ministry, forward to that great day, the day of judgment!

It will do us good to stand by the apostle’s side a few minutes and mark the words he uses. Happy is that soul who can look where Paul looked and then speak as Paul spoke!

a. He looks downward to the grave, and he does it without fear. Hear what he says: "I am ready to be offered." I am like an animal brought to the place of sacrifice and bound with cords to the very horns of the altar. The drink offering, which generally accompanies the oblation, is already being poured out. The last ceremonies have been gone through. Every preparation has been made. It only remains to receive the death–blow, and then all is over.

"The time of my departure is at hand." I am like a ship about to unmoor and put to sea. All on board is ready. I only wait to have the moorings cast off that fasten me to the shore, and I shall then set sail and begin my voyage.

These are remarkable words to come from the lips of a child of Adam like ourselves! Death is a solemn thing, and never so much so as when we see it close at hand. The grave is a chilling, heart–sickening place, and it is vain to pretend it has no terrors. Yet here is a mortal man who can look calmly into the narrow "house appointed for all living," and say, while he stands upon the brink, "I see it all, and am not afraid."

b. Let us listen to him again. He looks backward to his ministerial life, and he does it without shame. Hear what he says: "I have fought a good fight." There he speaks as a soldier. I have fought that good fight with the world, the flesh and the devil, from which so many shrink and draw back.

"I have finished my course." There he speaks as one who has run for a prize. I have run the race marked out for me. I have gone over the ground appointed for me, however rough and steep. I have not turned aside because of difficulties, nor been discouraged by the length of the way. I am at last in sight of the goal.

"I have kept the faith." There he speaks as a steward. I have held fast that glorious gospel which was committed to my trust. I have not mingled it with man’s traditions, nor spoiled its simplicity by adding my own inventions, nor allowed others to adulterate it without withstanding them to the face. "As a soldier, a runner, a steward," he seems to say, "I am not ashamed."

That Christian is happy who, as he quits the world, can leave such testimony behind him. A good conscience will save no man, wash away no sin, not lift us one hair’s breadth towards heaven. Yet a good conscience will be found a pleasant visitor at our bedside in a dying hour. There is a fine passage in Pilgrim’s Progress which describes old Honest’s passage across the river of death. "The river," says Bunyan, "at that time overflowed its banks in some places; but Mr. Honest in his lifetime had spoken to one Good Conscience to meet him there; the which he also did, and lent him his hand, and so helped him over." We may be sure, there is a mine of truth in that passage.

c. Let us hear the apostle once more. He looks forward to the great day of reckoning, and he does it without doubt. Mark his words: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing." "A glorious reward," he seems to say, "is ready and laid up in store for me—even that crown which is only given to the righteous. In the great day of judgment the Lord shall give this crown to me, and to all beside me who have loved Him as an unseen Savior, and longed to see Him face to face. My work on earth is over. This one thing now remains for me to look forward to, and nothing more."

Let us observe that the apostle speaks without any hesitation or distrust. He regards the crown as a sure thing, as his own already. He declares with unfaltering confidence his firm persuasion that the righteous Judge will give it to him. Paul was no stranger to all the circumstances and accompaniments of that solemn day to which he referred. The great white throne, the assembled world, the open books, the revealing of all secrets, the listening angels, the awful sentence, the eternal separation of the lost and saved—all these were things with which he was well acquainted. But none of these things moved him. His strong faith overleaped them all and saw only Jesus, his all–prevailing Advocate, and the blood of sprinkling, and sin washed away. "A crown," he says, "is laid up for me." "The Lord Himself shall give it to me." He speaks as if he saw it all with his own eyes.

Such are the main things which these verses contain. Of most of them I shall not speak because I want to confine myself to the special subject of this exposition. I shall only try to consider one point in the passage. That point is the strong "assurance of hope," with which the apostle looks forward to his own prospects in the day of judgment.

I shall consider it readily, and at the same time with fear and trembling. I feel that I am treading on very difficult ground and that it is easy to speak rashly and unscripturally in this matter. The road between truth and error is here especially a narrow pass; and if I shall be enabled to do good to some without doing harm to others, I shall be very thankful.

I shall lay out the Scriptural reality for an assured hope, as well as explain that some are saved who never attain it. Also, I will explain why assurance is desirable, and remark on why it is so seldom acquired.

If I am not greatly mistaken, there is a very close connection between true holiness and assurance. Before I close this message, I hope to show my readers the nature of that connection. At present, I content myself with saying, that where there is the most holiness, there is generally the most assurance.

1. An assured hope is a true and scriptural thing

Assurance, such as Paul expresses in the verses which head this message, is not a mere fancy or feeling. It is not the result of high animal spirits, or a sanguine temperament of body. It is a positive gift of the Holy Spirit, bestowed without reference to men’s bodily frames or constitutions, and a gift which every believer in Christ ought to aim at and seek after.

In matters like these, the first question is this: "What says the Scripture?" I answer that question without the least hesitation. The Word of God appears to me to teach distinctly that a believer may arrive at an assured confidence with regard to his own salvation.

I lay it down fully and broadly, as God’s truth, that a true Christian, a converted man, may reach such a comfortable degree of faith in Christ, that in general he shall feel entirely confident as to the pardon and safety of his soul, shall seldom be troubled with doubts, seldom be distracted with fears, seldom be distressed by anxious questionings and, in short, though vexed by many an inward conflict with sin, shall look forward to death without trembling, and to judgment without dismay.  This, I say, is the doctrine of the Bible.

Such is my account of assurance. I will ask my readers to mark it well. I say neither less nor more than I have here laid down.

Now such a statement as this is often disputed and denied. Many cannot see the truth of it at all.

The church of Rome denounces assurance in the most unmeasured terms. The Council of Trent declares roundly that a "believer’s assurance of the pardon of his sins is a vain and ungodly confidence"; and Cardinal Bellarmine, the well–known champion of Romanism, calls it "a prime error of heretics."

The vast majority of the worldly and thoughtless Christians among ourselves oppose the doctrine of assurance. It offends and annoys them to hear of it. They do not like others to feel comfortable and sure, because they never feel so themselves. Ask them whether their sins are forgiven, and they will probably tell you they do not know! That they cannot receive the doctrine of assurance is certainly no marvel.

But there are also some true believers who reject assurance or shrink from it as a doctrine fraught with danger. They consider it borders on presumption. They seem to think it a proper humility never to feel sure, never to be confident, and to live in a certain degree of doubt and suspense about their souls. This is to be regretted and does much harm.

I frankly allow there are some presumptuous persons who profess to feel a confidence for which they have no scriptural warrant. There are always some people who think well of themselves when God thinks ill, just as there are some who think ill of themselves when God thinks well. There always will be such. There never yet was a scriptural truth without abuses and counterfeits. God’s election, man’s impotence, salvation by grace—all are alike abused. There will be fanatics and enthusiasts as long as the world stands. But, for all this, assurance is a reality and a true thing; and God’s children must not let themselves be driven from the use of a truth merely because it is abused.

My answer to all who deny the existence of real, well–grounded assurance, is simply this: "What says the Scripture?" If assurance be not there, I have not another word to say.

But does not Job say, "I know that my Redeemer lives, and that He shall stand at the latter day upon the earth and though after my skin worms destroy this body, yet in my flesh shall I see God"? (Job 19:25, 26).

Does not David say, "Though I walk through the valley of the shadow of death, I will fear no evil: for You are with me; Your rod and Your staff they comfort me"? (Ps. 23:4).

Does not Isaiah say, "You will keep him in perfect peace whose mind is stayed on You, because he trusts in You"? (Isa. 26:3).

And again, "The work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever"? (Isa. 32:17).

Does not Paul say to the Romans, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord"? (Rom. 8:38, 39).

Does he not say to the Corinthians, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens"? (2 Cor. 5:1).

And again, "We are always confident, knowing that, while we are at home in the body, we are absent from the Lord"? (2 Cor. 5:6).

Does he not say to Timothy, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him"? (2 Tim. 1:12).

And does he not speak to the Colossians of "the full assurance of understanding" (Col. 2:2), and to the Hebrews of the "full Assurance’,’of faith," and the "full assurance of hope"? (Heb. 10:22; 6:11).

Does not Peter say expressly, "Give diligence to make your calling and election sure"? (2 Pet. 1:10).

Does not John say, "We know that we have passed from death unto life"? (1 John 3:14).

And again, "These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life"? (1 John 5:13).

And again, "We know that we are of God"? (1 John 5:19).

What shall we say to these things? I desire to speak with all humility on any controverted point. I feel that I am only a poor fallible child of Adam myself. But I must say that in the passages I have just quoted I see something far higher than the mere "hopes" and "trusts" with which so many believers appear content in this day. I see the language of persuasion, confidence, knowledge—no, I may almost say, of certainty. And I feel, for my own part, if I may take these Scriptures in their plain obvious meaning, the doctrine of assurance is true.

But my answer, furthermore, to all who dislike the doctrine of assurance as bordering on presumption, is this: it can hardly be presumption to tread in the steps of Peter and Paul, of Job and of John. They were all eminently humble and lowly–minded men, if ever any were; and yet they all speak of their own state with an assured hope. Surely this should teach us that deep humility and strong assurance are perfectly compatible and that there is not any necessary connection between spiritual confidence and pride.

My answer, furthermore, is that many have attained to such an assured hope as our text expresses, even in modern times. I will not concede for a moment that it was a peculiar privilege confined to the apostolic day. There have been in our own land many believers who have appeared to walk in almost uninterrupted fellowship with the Father and the Son, who have seemed to enjoy an almost unceasing sense of the light of God’s reconciled countenance shining down upon them, and have left their experience on record. I could mention well–known names, if space permitted. The thing has been, and is—and that is enough.

My answer, lastly, is: it cannot be wrong to feel confidently in a matter where God speaks unconditionally, to believe decidedly when God promises decidedly, to have a sure persuasion of pardon and peace when we rest on the word and oath of Him that never changes. It is an utter mistake to suppose that the believer who feels assurance is resting on anything he sees in himself. He simply leans on the Mediator of the New Covenant and the Scripture of truth. He believes the Lord Jesus means what He says and takes Him at His word. Assurance after all is no more than a full–grown faith, a masculine faith that grasps Christ’s promise with both hands, a faith that argues like the good centurion, "If the Lord ‘speak the word only,’ I am healed. Wherefore then should I doubt?" (Matt. 8:8).

We may be sure that Paul was the last man in the world to build his assurance on anything of his own. He who could write himself down "chief of sinners" (1 Tim. 1:15) had a deep sense of his own guilt and corruption. But then he had a still deeper sense of the length and breadth of Christ’s righteousness imputed to him. He who could cry, "O wretched man that I am" (Rom. 7:24), had a clear view of the fountain of evil within his heart. But then he had a still clearer view of that other Fountain which can remove "all sin and uncleanness." He who thought himself "less than the least of all saints" (Eph. 3:8), had a lively and abiding feeling of his own weakness. But he had a still livelier feeling that Christ’s promise, "My sheep shall never perish" (John 10:28), could not be broken. Paul knew, if ever man did, that he was a poor, frail bark, floating on a stormy ocean. He saw, if any did, the rolling waves and roaring tempest by which he was surrounded. But then he looked away from self to Jesus and was not afraid. He remembered that anchor within the veil, which is both "sure and steadfast" (Heb. 6:19). He remembered the word and work and constant intercession of Him that loved him and gave Himself for him. And this it was, and nothing else, that enabled him to say so boldly, "A crown is laid up for me, and the Lord shall give it to me," and to conclude so surely, "The Lord will preserve me: I shall never be confounded."

2. A believer may never arrive at this assured hope, and yet be saved.

I would not desire to make one contrite heart sad that God has not made sad, or to discourage one fainting child of God, or to leave the impression that men have no part or lot in Christ, except they feel assurance.

A person may have saving faith in Christ and yet never enjoy an assured hope, such as the apostle Paul enjoyed. To believe and have a glimmering hope of acceptance is one thing; to have "joy and peace" in our believing, and abound in hope, is quite another. All God’s children have faith; not all have assurance. I think this ought never to be forgotten.

I know some great and good men have held a different opinion. I believe that many excellent ministers of the gospel, at whose feet I would gladly sit, do not allow the distinction I have stated. But I desire to call no man master. I dread as much as anyone the idea of healing the wounds of conscience slightly; but I should think any other view than that I have given a most uncomfortable gospel to preach, and one very likely to keep souls back a long time from the gate of life.

I do not shrink from saying that by grace a man may have sufficient faith to flee to Christ—sufficient faith really to lay hold on Him, really to trust in Him, really to be a child of God, really to be saved and yet to his last day be never free from much anxiety, doubt and fear.

"A letter," says an old writer, "may be written, which is not sealed; so grace may be written in the heart, yet the Spirit may not set the seal of assurance to it."

A child may be born heir to a great fortune and yet never be aware of his riches, may live childish, die childish, and never know the greatness of his possessions. And so also a man may be a babe in Christ’s family, think as a babe, speak as a babe and, though saved, never enjoy a lively hope or know the real privileges of his inheritance.

Let no man mistake my meaning when I dwell strongly on the reality, privilege and importance of assurance. Do not do me the injustice to say, I teach that none are saved except such as can say with Paul, "I know and am persuaded . . . there is a crown laid up for me." I do not say so. I teach nothing of the kind.

Faith in the Lord Jesus Christ a man must have, beyond all question, if he is to be saved. I know no other way of access to the Father. I see no intimation of mercy, excepting through Christ. A man must feel his sins and lost estate, must come to Jesus for pardon and salvation, must rest his hope on Him, and on Him alone. But if he only has faith to do this, however weak and feeble that faith may be, I will engage, from Scripture warrants, he shall not miss heaven.

Never, never let us curtail the freeness of the glorious gospel or clip its fair proportions. Never let us make the gate more straight and the way more narrow than pride and the love of sin have made it already. The Lord Jesus is very pitiful and of tender mercy. He does not regard the quantity of faith, but the quality: He does not measure its degree, but its truth. He will not break any bruised reed, nor quench any smoking flax. He will never let it be said that any perished at the foot of the cross. "Him that comes to Me," He says, "I will in no wise cast out" (John 6:37).

Yes! Though a man’s faith be no bigger than a grain of mustard seed, if it only brings him to Christ, and enables him to touch the hem of His garment, he shall be saved—saved as surely as the oldest saint in paradise, saved as completely and eternally as Peter or John or Paul. There are degrees in our sanctification. In our justification there are none. What is written is written and shall never fail: "Whoever believes on Him," not whoever has a strong and mighty faith, "Whoever believes on Him shall not be ashamed" (Rom. 10:11).

But all this time, be it remembered, the poor believing soul may have no full assurance of his pardon and acceptance with God. He may be troubled with fear upon fear and doubt upon doubt. He may have many an inward question and many an anxiety, many a struggle and many a misgiving, clouds and darkness, storm and tempest to the very end.

Bare simple faith in Christ shall save a man, though he may never attain to assurance; but will it bring him to heaven with strong and abounding consolations? I will concede that it shall land him safe in harbor; but I will not concede that he will enter that harbor in full sail, confident and rejoicing. I would not be surprised if he reaches his desired haven weather–beaten and tempest–tossed, scarcely realizing his own safety, until he opens his eyes in glory.

An inquirer into religion would find more understanding if he made these simple distinctions between faith and assurance. It is all too easy to confuse the two. Faith, let us remember, is the root, and assurance is the flower. Doubtless you can never have the flower without the root; but it is no less certain you may have the root and not the flower.

Faith is that poor trembling woman who came behind Jesus in the press and touched the hem of His garment (Mark 5:25). Assurance is Stephen standing calmly in the midst of his murderers and saying, "I see the heavens opened, and the Son of man standing on the right hand of God" (Acts 7:56).

Faith is the penitent thief, crying, "Lord, remember me" (Luke 23:42). Assurance is Job, sitting in the dust, covered with sores, and saying, "I know that my Redeemer lives" (Job 19:25). "Though He slay me, yet will I trust in Him" (Job 13:15).

Faith is Peter’s drowning cry, as he began to sink: "Lord, save me!" (Matt. 14:30.) Assurance is that same Peter declaring before the council in after times, "This is the stone which was set at nothing of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:11, 12).

Faith is the anxious, trembling voice: "Lord, I believe: help You mine unbelief" (Mark 9:24). Assurance is the confident challenge: "Who shall lay anything to the charge of God’s elect? Who is he who condemns?" (Rom. 8:33, 34). Faith is Saul praying in the house of Judas at Damascus, sorrowful, blind and alone (Acts 9:11). Assurance is Paul, the aged prisoner, looking calmly into the grave, and saying, "I know whom I have believed. There is a crown laid up for me" (2 Tim. 1:12; 4:8).

Faith is life. How great the blessing! Who can describe or realize the gulf between life and death? "A living dog is better than a dead lion" (Eccl. 9:4). And yet life may be weak, sickly, unhealthy, painful, trying, anxious, weary, burdensome, joyless, smileless to the very end. Assurance is more than life. It is health, strength, power, vigor, activity, energy, manliness, beauty.

It is not a question of "saved or not saved" that lies before us, but of "privilege or no privilege." It is not a question of peace or no peace, but of great peace or little peace. It is not a question between the wanderers of this world and the school of Christ: it is one that belongs only to the school: it is between the first form and the last.

He who has faith does well. Happy should I be if I thought all readers of this message had it. Blessed, thrice blessed, are those who believe! They are safe. They are washed. They are justified. They are beyond the power of hell. Satan, with all his malice, shall never pluck them out of Christ’s hand. But he who has assurance does far better—sees more, feels more, knows more, enjoys more, has more days like those spoken of in Deuteronomy, even "the days of heaven upon the earth" (Deut. 11:21).

3. Reasons why an assured hope is exceedingly to be desired.

I ask special attention to this point. I heartily wish that assurance was more sought after than it is. Too many among those who believe begin doubting and go on doubting, live doubting and die doubting, and go to heaven in a kind of mist.

It would ill become me to speak in a slighting way of "hopes" and "trusts." But I fear many of us sit down content with them and go no further. I should like to see fewer "peradventurers" in the Lord’s family and more who could say, "I know and am persuaded." Oh, that all believers would covet the best gifts and not be content with less! Many miss the full tide of blessedness the gospel was meant to convey. Many keep themselves in a low and starved condition of soul, while their Lord is saying, "Eat and drink abundantly, O beloved." "Ask and receive, that your joy may be full" (Song 5:1; John 16:24).

1. Let us remember that assurance is to be desired because of the present comfort and peace it affords.

Doubts and fears have power to spoil much of the happiness of a true believer in Christ. Uncertainty and suspense are bad enough in any condition—in the matter of our health, our property, our families, our affections, our earthly callings—but never so bad as in the affairs of our souls. And so long as a believer cannot get beyond, "I hope," and "I trust," he manifestly feels a degree of uncertainty about his spiritual state. The very words imply as much. He says, "I hope," because he dares not say, "I know."

Now assurance goes far to set a child of God free from this painful kind of bondage and thus ministers mightily to his comfort. It enables him to feel that the great business of life is a settled business, the great debt a paid debt, the great disease a healed disease, and the great work a finished work; and all other business, diseases, debts and works are then by comparison small. In this way assurance makes him patient in tribulation, calm under bereavements, unmoved in sorrow, not afraid of evil tidings, in every condition content; for it gives him a fixedness of heart. It sweetens his bitter cups; it lessens the burden of his crosses; it smooths the rough places over which he travels; it lightens the valley of the shadow of death. It makes him always feel that he has something solid beneath his feet and something firm under his hands—a sure friend by the way, and a sure home at the end.

Assurance will help a man to bear poverty and loss. It will teach him to say, "I know that I have in heaven a better and more enduring substance. Silver and gold have I none, but grace and glory are mine, and these can never make themselves wings and flee away. Though the fig tree shall not blossom, yet I will rejoice in the Lord" (Hab. 3:17, 18).

Assurance will support a child of God under the heaviest bereavements and assist him to feel "It is well." An assured soul will say, "Though beloved ones are taken from me, yet Jesus is the same, and is alive for evermore. Christ, being raised from the dead, dies no more. Though my house be not as flesh and blood could wish, yet I have an everlasting covenant, ordered in all things and sure" (2 Kings 4:26; Heb. 13:8; Rom. 6:9; 2 Sam. 23:5).

Assurance will enable a man to praise God and be thankful, even in prison, like Paul and Silas at Philippi. It can give a believer songs even in the darkest night and joy when all things seem going against him (Job 35:10; Ps. 42:8).

Assurance will enable a man to sleep with the full prospect of death on the morrow, like Peter in Herod’s dungeon. It will teach him to say, "I will both lay me down in peace and sleep, for You, Lord, only make me dwell in safety" (Ps. 4:8).

Assurance can make a man rejoice to suffer shame for Christ’s sake, as the apostles did when put in prison at Jerusalem (Acts 5:41). It will remind him that he may "rejoice and be exceeding glad" (Matt. 5:12), and there is in heaven an exceeding weight of glory that shall make amends for all (2 Cor. 4:17).

Assurance will enable a believer to meet a violent and painful death without fear, as Stephen did in the beginning of Christ’s church, and as Cranmer, Ridley, Hooper, Latimer, Rogers and Taylor did in our own land. It will bring to his heart the texts: "Be not afraid of those who kill the body, and after that have no more that they can do" (Luke 12:4). "Lord Jesus, receive my spirit" (Acts 7:59).

Assurance will support a man in pain and sickness, make all his bed, and smooth down his dying pillow. It will enable him to say, "If my earthly house fail, I have a building of God" (2 Cor. 5:1). "I desire to depart and be with Christ" (Phil. 1:23). "My flesh and my heart may fail, but God is the strength of my heart, and my portion forever" (Ps. 73:26).

The strong consolation which assurance can give in the hour of death is a point of great importance. We may depend on it, we shall never think assurance so precious as when our turn comes to die. In that awful hour there are few believers who do not find out the value and privilege of an "assured hope," whatever they may have thought about it during their lives. General "hopes" and "trusts" are all very well to live upon while the sun shines and the body is strong; but when we come to die, we shall want to be able to say, "I know" and "I feel." The river of death is a cold stream, and we have to cross it alone. No earthly friend can help us. The last enemy, the king of terrors, is a strong foe. When our souls are departing, there is no cordial like the strong wine of assurance.

There is a beautiful expression in the Prayer Book service for the visitation of the sick: "The almighty Lord, who is a most strong tower to all them that put their trust in Him, be now and evermore your defense, and make you know and feel that there is none other name under heaven, through whom you may receive health and salvation, but only the name of our Lord Jesus Christ." The compilers of that service showed great wisdom there. They saw that when the eyes grow dim, and the heart grows faint, and the spirit is on the eve of departing, there must then be knowing and feeling what Christ has done for us, or else there cannot be perfect peace.

2. Assurance is to be desired because it tends to make a Christian an active working Christian. None, generally speaking, do so much for Christ on earth as those who enjoy the fullest confidence of a free entrance into heaven and trust not in their own works, but in the finished work of Christ. That sounds wonderful, I dare say, but it is true.

A believer who lacks an assured hope will spend much of his time in inward searchings of heart about his own state. Like a nervous, hypochondriacal person, he will be full of his own ailments, his own doubtings and questionings, his own conflicts and corruptions. In short, you will often find he is so taken up with his internal warfare that he has little leisure for other things and little time to work for God.

But a believer who has, like Paul, an assured hope is free from these harassing distractions. He does not vex his soul with doubts about his own pardon and acceptance. He looks at the everlasting covenant sealed with blood, at the finished work and never–broken word of his Lord and Savior, and therefore counts his salvation a settled thing. And thus he is able to give an undivided attention to the work of the Lord and so in the long run to do more.

Take, for an illustration of this, two English emigrants, and suppose them set down side by side in New Zealand or Australia. Give each of them a piece of land to clear and cultivate. Let the portions allotted to them be the same, both in quantity and quality. Secure that land to them by every needful legal instrument; let it be conveyed as freehold to them and theirs forever; let the conveyance be publicly registered and the property made sure to them by every deed and security that man’s ingenuity can devise.

Suppose then that one of them shall set to work to clear his land and bring it into cultivation and labor at it day after day without intermission or cessation.

Suppose in the meanwhile that the other shall be continually leaving his work and going repeatedly to the public registry to ask whether the land really is his own, whether there is not some mistake, whether after all there is not some flaw in the legal instruments which conveyed it to him.

The one shall never doubt his title but just work diligently on. The other shall hardly ever feel sure of his title and spend half his time in going to Sydney or Melbourne or Auckland with needless inquiries about it.

Which now of these two men will have made most progress in a year’s time? Who will have done the most for his land, got the greatest breadth of soil under tillage, have the best crops to show, be altogether the most prosperous?

Anyone of common sense can answer that question. I need not supply an answer. There can be only one reply. Undivided attention will always attain the greatest success.

It is much the same in the matter of our title to "mansions in the skies." None will do so much for the Lord who bought him as the believer who sees his title clear and is not distracted by unbelieving doubts, questionings and hesitations. The joy of the Lord will be that man’s strength. "Restore unto me," says David, "the joy of Your salvation, then will I teach transgressors Your ways" (Ps. 51:12).

Never were there such working Christians as the apostles. They seemed to live to labor. Christ’s work was truly their meat and drink. They counted not their lives dear to themselves. They spent and were spent. They laid down ease, health, worldly comfort, at the foot of the cross. And one grand cause of this, I believe, was their assured hope. They were men who could say, "We know that we are of God, and the whole world lies in wickedness" (1 John 5:19).

3. Assurance is to be desired because it tends to make a Christian a decided Christian. Indecision and doubt about our own state in God’s sight is a grievous evil, and the mother of many evils. It often produces a wavering and unstable walk in following the Lord. Assurance helps to cut many a knot and to make the path of Christian duty clear and plain.

Many, of whom we feel hopes that they are God’s children, and have true grace, however weak, are continually perplexed with doubts on points of practice. "Should we do such and such a thing? Shall we give up this family custom? Ought we to go into that company? How shall we draw the line about visiting? What is to be the measure of our dressing and our entertainments? Are we never, under any circumstances, to dance, never to touch a card, never to attend parties of pleasure?" These are a kind of questions which seem to give them constant trouble. And often, very often, the simple root of their perplexity is that they do not feel assured they are themselves children of God. They have not yet settled the point which side of the gate they are on. They do not know whether they are inside the ark or not.

That a child of God ought to act in a certain decided way, they quite feel; but the grand question is, "Are they children of God themselves?" If they only felt they were so, they would go straightforward and take a decided line. But not feeling sure about it, their conscience is forever hesitating and coming to a dead lock. The devil whispers, "Perhaps after all you are only a hypocrite: what right have you to take a decided course? Wait until you are really a Christian." And this whisper too often turns the scale and leads on to some miserable compromise or wretched conformity to the world!

I believe we have here one chief reason why so many in this day are inconsistent, trimming, unsatisfactory, and half–hearted in their conduct about the world. Their faith fails. They feel no assurance that they are Christ’s, and so feel a hesitancy about breaking with the world. They shrink from laying aside all the ways of the old man because they are not quite confident they have put on the new. In short, I have little doubt that one secret cause of "halting between two opinions" is want of assurance. When people can say decidedly, "The Lord, He is the God," their course becomes very clear (1 Kings 18:39).

4. Assurance is to be desired because it tends to make the holiest Christians. This, too, sounds incredible and strange, and yet it is true. It is one of the paradoxes of the gospel, contrary at first sight to reason and common sense, and yet it is a fact. Cardinal Bellarmine was seldom more wide of the truth than when he said, "Assurance tends to carelessness and sloth." He who is freely forgiven by Christ will always do much for Christ’s glory, and he who enjoys the fullest assurance of this forgiveness will ordinarily keep up the closest walk with God. It is a faithful saying and worthy to be remembered by all believers: "He who has hope in Him purifies himself, even as He is pure" (1 John 3:3). A hope that does not purify is a mockery, a delusion, and a snare.

None are so likely to maintain a watchful guard over their own hearts and lives as those who know the comfort of living in close communion with God. They feel their privilege and will fear losing it. They will dread falling from the high estate, and marring their own comforts, by bringing clouds between themselves and Christ. He who goes on a journey with little money about him takes little thought of danger and cares little how late he travels. He, on the contrary, that carries gold and jewels will be a cautious traveler. He will look well to his roads, his lodgings and his company and run no risks. It is an old saying, however unscientific it may be, that the fixed stars are those which tremble most. The man that most fully enjoys the light of God’s reconciled countenance will be a man tremblingly afraid of losing its blessed consolations and jealously fearful of doing anything to grieve the Holy Spirit.

I commend these four points to the serious consideration of all professing Christians. Would you like to feel the everlasting arms around you and to hear the voice of Jesus daily drawing near to your soul and saying, "I am your salvation"? Would you like to be a useful laborer in the vineyard in your day and generation? Would you be known of all men as a bold, firm, decided, single–eyed, uncompromising follower of Christ? Would you be eminently spiritually–minded and holy? I doubt not some readers will say, "These are the very things our hearts desire. We long for them. We pant after them, but they seem far from us."

Now, has it never struck you that your neglect of assurance may possibly be the main secret of all your failures, that the low measure of faith which satisfies you may be the cause of your low degree of peace? Can you think it a strange thing that your graces are faint and languishing, when faith, the root and mother of them all, is allowed to remain feeble and weak?

Take my advice this day. Seek an increase of faith. Seek an assured hope of salvation like the apostle Paul’s. Seek to obtain a simple, childlike confidence in God’s promises. Seek to be able to say with Paul, "I know whom I have believed: I am persuaded that He is mine, and I am His."

You have very likely tried other ways and methods and completely failed. Change your plan. Go upon another tack. Lay aside your doubts. Lean more entirely on the Lord’s arm. Begin with implicit trusting. Cast aside your faithless backwardness to take the Lord at His word. Come and roll yourself, your soul and your sins, upon your gracious Savior. Begin with simple believing, and all other things shall soon be added to you.

4. Some probable causes why an assured hope is so seldom attained

This is a very serious question and ought to raise in all of us great searchings of heart. Few, certainly, of Christ’s people seem to reach up to this blessed spirit of assurance. Many comparatively believe, but few are persuaded. Many comparatively have saving faith, but few that glorious confidence which shines forth in the language of St. Paul. That such is the case, I think we must all allow.

Now, why is this so? Why is a thing, which two apostles have strongly enjoined us to seek after, a thing of which few believers have any experimental knowledge in these latter days? Why is an assured hope so rare?

I desire to offer a few suggestions on this point, with all humility. I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven. Perhaps the Lord sees something in the natural temperament of some of His children which makes assurance not good for them. Perhaps, in order to be kept in spiritual health, they need to be kept very low. God only knows. Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.

1. One most common cause, I suspect, is a defective view of the doctrine of justification.

I am inclined to think that justification and sanctification are insensibly confused together in the minds of many believers. They receive the gospel truth, that there must be something done in us as well as something done for us, if we are true members of Christ: and so far they are right. But then, without being aware of it, perhaps, they seem to imbibe the idea that their justification is, in some degree, affected by something within themselves. They do not clearly see that Christ’s work, not their own work—either in whole or in part, either directly or indirectly—is the only ground of our acceptance with God: that justification is a thing entirely without us, for which nothing whatever is needful on our part but simple faith and that the weakest believer is as fully and completely justified as the strongest.

Many appear to forget that we are saved and justified as sinners, and only sinners, and that we never can attain to anything higher, if we live to the age of Methuselah. Redeemed sinners, justified sinners and renewed sinners doubtless we must be—but sinners, sinners, sinners, we shall be always to the very last. They do not seem to comprehend that there is a wide difference between our justification and our sanctification. Our justification is a perfect finished work and admits of no degrees. Our sanctification is imperfect and incomplete and will be so to the last hour of our life. They appear to expect that a believer may at some period of his life be in a measure free from corruption, and attain to a kind of inward perfection. And not finding this angelic state of things in their own hearts, they at once conclude there must be something very wrong in their state. And so they go mourning all their days, oppressed with fears that they have no part or lot in Christ, and refusing to be comforted.

Let us weigh this point well. If any believing soul desires assurance and has not got it, let him ask himself, first of all, if he is quite sure he is sound in the faith, if he knows how to distinguish things that differ and if his eyes are thoroughly clear in the matter of justification. He must know what it is simply to believe and to be justified by faith before he can expect to feel assured.

In this matter, as well as in many others, the old Galatian heresy is the most fertile source of error, both in doctrine and in practice. People ought to seek clearer views of Christ and what Christ has done for them. Happy is the man who really understands "justification by faith without the deeds of the law."

2. Another common cause of the absence of assurance is slothfulness about growth in grace.

I suspect many true believers hold dangerous and unscriptural views on this point; I do not, of course, mean intentionally, but they do hold them. Many appear to think that, once converted, they have little more to attend to, and that a state of salvation is a kind of easy chair in which they may just sit still, lie back and be happy. They seem to fancy that grace is given them that they may enjoy it; and they forget that it is given, like a talent, to be used, employed and improved. Such persons lose sight of the many direct injunctions to increase, to grow, to abound more and more, to add to our faith, and the like; and in this little–doing condition, this sitting–still state of mind, I never marvel that they miss assurance.

I believe it ought to be our continual aim and desire to go forward, and our watchword on every returning birthday and at the beginning of every year should be "more and more" (1 Thess. 4:1): more knowledge, more faith, more obedience, more love. If we have brought forth thirty-fold, we should seek to bring forth sixty; and if we have brought forth sixty, we should strive to bring forth a hundred. The will of the Lord is our sanctification, and it ought to be our will too (Matt. 13:23; 1 Thess. 4:3).

One thing, at all events, we may depend upon—there is an inseparable connection between diligence and assurance. "Give diligence," says Peter, "to make your calling and election sure" (2 Pet. 1:10). "We desire," says Paul, "that every one of you do show the same diligence to the full assurance of hope unto the end" (Heb. 6:11). "The soul of the diligent," says Solomon, "shall be made fat" (Prov. 13:4). There is much truth in the old maxim of the Puritans: "Faith of adherence comes by hearing, but faith of assurance comes not without doing."

Is any reader of this message one of those who desire assurance, but have not got it? Mark my words. You will never get it without diligence, however much you may desire it. There are no gains without pains in spiritual things, any more than in temporal. "The soul of the sluggard desires and has nothing" (Prov. 13:4).

3. Another common cause of a want of assurance is an inconsistent walk in life.

With grief and sorrow I feel constrained to say that I fear nothing more frequently prevents men attaining an assured hope than this. The stream of professing Christianity in this day is far wider than it formerly was, and I am afraid we must admit at the same time it is much less deep.

Inconsistency of life is utterly destructive of peace of conscience. The two things are incompatible. They cannot and they will not go together. If you will have your besetting sins and cannot make up your minds to give them up, if you will shrink from cutting off the right hand and plucking out the right eye when occasion requires it, I will engage you will have no assurance.

A vacillating walk, a backwardness to take a bold and decided line, a readiness to conform to the world, a hesitating witness for Christ, a lingering tone of religion, a clinching from a high standard of holiness and spiritual life, all these make up a sure receipt for bringing a blight upon the garden of your soul.

It is vain to suppose you will feel assured and persuaded of your own pardon and acceptance with God, unless you count all God’s commandments concerning all things to be right, and hate every sin, whether great or small (Ps. 119:128). One Achan allowed in the camp of your heart will weaken your hands and lay your consolations low in the dust. You must be daily sowing to the Spirit, if you are to reap the witness of the Spirit. You will not find and feel that all the Lord’s ways are ways of pleasantness unless you labor in all your ways to please the Lord.

I bless God that our salvation in no wise depends on our own works. By grace we are saved—not by works of righteousness—through faith, without the deeds of the law. But I never would have any believer for a moment forget that our sense of salvation depends much on the manner of our living. Inconsistency will dim our eyes and bring clouds between us and the sun. The sun is the same behind the clouds, but you will not be able to see its brightness or enjoy its warmth; and your soul will be gloomy and cold. It is in the path of well–doing that the dayspring of assurance will visit you and shine down upon your heart.

"The secret of the Lord," says David, "is with them that fear Him, and He will show them His covenant" (Ps. 25:14).

"To him that orders his conversation aright, will I show the salvation of God" (Ps. 50:23).

"Great peace have they which love Your law, and nothing shall offend them" (Ps. 119:165).

"If we walk in the light, as He is in the light, we have fellowship one with another" (1 John 1:7).

"Let us not love in word, neither in tongue; but in deed and in truth; and hereby we know that we are of the truth, and shall assure our hearts before Him" (1 John 3:18, 19).

"Hereby we do know that we know Him, if we keep His commandments" (1 John 2:3).

Paul was a man who exercised himself to have always a conscience void of offense toward God and toward man (Acts 24:16). He could say with boldness, "I have fought the good fight, I have kept the faith." I do not therefore wonder that the Lord enabled him to add with confidence, "Henceforth there is a crown laid up for me, and the Lord shall give it me at that day."

If any believer in the Lord Jesus desires assurance and has not got it, let him think over this point also. Let him look at his own heart, look at his own conscience, look at his own life, look at his own ways, look at his own home. And perhaps when he has done that, he will be able to say, "There is a cause why I have no assured hope."

I leave the three matters I have just mentioned to the private consideration of every reader of this message. I am sure they are worth examining. May we examine them honestly. And may the Lord give us understanding in all things.

1. And now in closing this important inquiry, let me speak first to those readers who have not yet given themselves to the Lord, who have not yet come out from the world, chosen the good part and followed Christ.

I ask you then to learn from this subject the privileges and comforts of a true Christian.

I would not have you judge of the Lord Jesus Christ by His people. The best of servants can give you but a faint idea of that glorious Master. Neither would I have you judge of the privileges of His kingdom by the measure of comfort to which many of His people attain. Alas, we are most of us poor creatures! We come short, very short, of the blessedness we might enjoy. But, depend upon it, there are glorious things in the city of our God, which they who have an assured hope taste, even in their lifetime. There are lengths and breadths of peace and consolation there, which it has not entered into your heart to conceive. There is bread enough and to spare in our Father’s house, though many of us certainly eat but little of it, and continue weak. But the fault must not be laid to our Master’s charge: it is all our own.

And, after all, the weakest child of God has a mine of comforts within him, of which you know nothing. You see the conflicts and tossings of the surface of his heart, but you see not the pearls of great price which are hidden in the depths below. The feeblest member of Christ would not change conditions with you. The believer who possesses the least assurance is far better off than you are. He has a hope, however faint, but you have none at all. He has a portion that will never be taken from him, a Savior that will never forsake him, a treasure that fades not away, however little he may realize it all at present. But, as for you, if you die as you are, your expectations will all perish. Oh, that you were wise! Oh, that you understood these things! Oh, that you would consider your latter end!

I feel deeply for you in these latter days of the world, if I ever did. I feel deeply for those whose treasure is all on earth and whose hopes are all on this side of the grave. Yes! When I see old kingdoms and dynasties shaking to the very foundation; when I see, as we all saw a few years ago, kings and princes and rich men and great men fleeing for their lives and scarce knowing where to hide their heads; when I see property dependent on public confidence melting like snow in spring, and public stocks and funds losing their value—when I see these things, I feel deeply for those who have no better portion than this world can give them and no place in that kingdom which cannot be removed.

Take advice of a minister of Christ this very day. Seek durable riches, a treasure that cannot be taken from you, a city which has lasting foundations. Do as the apostle Paul did. Give yourself to the Lord Jesus Christ, and seek that incorruptible crown He is ready to bestow. Take His yoke upon you, and learn of Him. Come away from a world which will never really satisfy you and from sin which will bite like a serpent, if you cleave to it, at last. Come to the Lord Jesus as lowly sinners; and He will receive you, pardon you, give you His renewing Spirit, fill you with peace. This shall give you more real comfort than the world has ever done. There is a gulf in your heart which nothing but the peace of Christ can fill. Enter in and share our privileges. Come with us, and sit down by our side.

2. Lastly, let me turn to all believers who read these pages and speak to them a few words of brotherly counsel.

The main thing that I urge upon you is this: if you have not got an assured hope of your own acceptance in Christ, resolve this day to seek it. Labor for it. Strive after it. Pray for it. Give the Lord no rest until you "know whom you have believed."

I feel, indeed, that the small amount of assurance in this day, among those who are reckoned God’s children, is a shame and a reproach. "It is a thing to be heavily bewailed," says old Traill, "that many Christians have lived twenty or forty years since Christ called them by His grace, yet doubting in their life." Let us call to mind the earnest "desire" Paul expresses, that "every one" of the Hebrews should seek after full assurance; and let us endeavor, by God’s blessing, to roll this reproach away (Heb. 6:11).

Believing reader, do you really mean to say that you have no desire to exchange hope for confidence, trust for persuasion, uncertainty for knowledge? Because weak faith will save you, will you therefore rest content with it? Because assurance is not essential to your entrance into heaven, will you therefore be satisfied without it upon earth? Alas, this is not a healthy state of soul to be in; this is not the mind of the apostolic day! Arise at once and go forward. Stick not at the foundations of religion: go on to perfection. Be not content with a day of small things. Never despise it in others, but never be content with it yourself.

Believe me, believe me, assurance is worth the seeking. You forsake your own mercies when you rest content without it. The things I speak are for your peace. If it is good to be sure in earthly things, how much better is it to be sure in heavenly things! Your salvation is a fixed and certain thing. God knows it. Why should not you seek to know it too? There is nothing unscriptural in this. Paul never saw the book of life, and yet Paul says, "I know and am persuaded."

Make it then your daily prayer that you may have an increase of faith. According to your faith will be your peace. Cultivate that blessed root more, and sooner or later, by God’s blessing, you may hope to have the flower. You may not perhaps attain to full assurance all at once. It is good sometimes to be kept waiting: we do not value things which we get without trouble. But though it tarry, wait for it. Seek on, and expect to find.

There is one thing, however, of which I would not have you ignorant: you must not be surprised if you have occasional doubts after you have got assurance. You must not forget you are on earth, and not yet in heaven. You are still in the body and have indwelling sin; the flesh will lust against the spirit to the very end. The leprosy will never be out of the walls of the old house until death takes it down. And there is a devil, too, and a strong devil—a devil who tempted the Lord Jesus, and gave Peter a fall, and he will take care you know it. Some doubts there always will be. He who never doubts has nothing to lose. He who never fears possesses nothing truly valuable. He who is never jealous knows little of deep love. But be not discouraged: you shall be more than conqueror through Him that loved you.

Finally, do not forget that assurance is a thing which may be lost for a season, even by the brightest Christians, unless they take care.

Assurance is a most delicate plant. It needs daily, hourly watching, watering, tending, cherishing. So watch and pray the more when you have got it. As Rutherford says, "Make much of assurance." Be always upon your guard. When Christian slept in the arbor, in Pilgrim’s Progress, he lost his certificate. Keep that in mind.

David lost assurance for many months by falling into transgression. Peter lost it when he denied his Lord. Each found it again undoubtedly, but not until after bitter tears. Spiritual darkness comes on horseback and goes away on foot. It is upon us before we know that it is coming. It leaves us slowly, gradually, and not until after many days. It is easy to run downhill. It is hard work to climb up. So remember my caution—when you have the joy of the Lord, watch and pray.

Above all, grieve not the Spirit. Quench not the Spirit. Vex not the Spirit. Drive Him not to a distance by tampering with small bad habits and little sins. Little jarrings between husbands and wives make unhappy homes; and petty inconsistencies, known and allowed, will bring in a strangeness between you and the Spirit.

Hear the conclusion of the whole matter—the man who walks with God in Christ most closely will generally be kept in the greatest peace.

The believer who follows the Lord most fully and aims at the highest degree of holiness will ordinarily enjoy the most assured hope and have the clearest persuasion of his own salvation.

MOSES—AN EXAMPLE

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." (Hebrews 11:24–26).

The characters of God’s most eminent saints, as drawn and described in the Bible, form a most useful part of Holy Scripture. Abstract doctrines and principles and precepts are all most valuable in their way; but after all nothing is more helpful than a pattern or example. Do we want to know what practical holiness is? Let us sit down and study the picture of an eminently holy man. I propose in this message to set before my readers the history of a man who lived by faith and left us a pattern of what faith can do in promoting holiness of character. To all who want to know what "living by faith" means, I offer Moses as an example.

The eleventh chapter of the Epistle to the Hebrews, from which my text is taken, is a great chapter: it deserves to be printed in golden letters. I can well believe it must have been most cheering and encouraging to a converted Jew. I suppose no members of the early church found so much difficulty in a profession of Christianity as the Hebrews did. The way was narrow to all, but pre–eminently so to them. The cross was heavy to all, but surely they had to carry double weight. And this chapter would refresh them like a cordial; it would be as "wine to those that be of heavy hearts." Its words would be "pleasant as the honeycomb, sweet to the soul, and health to the bones" (Prov. 31:6; 16:24).

The three verses I am going to explain are far from being the least interesting in the chapter. Indeed I think few, if any, have so strong a claim on our attention. And I will explain why I say so.

It seems to me that the work of faith described in the story of Moses comes home more especially to our own case. The men of God who are named in the former part of the chapter are all examples to us beyond question. But we cannot literally do what most of them did, however much we may drink into their spirit. We are not called upon to offer a literal sacrifice like Abel, or to build a literal ark like Noah, or to leave our country literally, and dwell in tents, and offer up our Isaac like Abraham. But the faith of Moses comes nearer to us. It seems to operate in a way more familiar to our own experience. It made him take up a line of conduct such as we must sometimes take up ourselves in the present day, each in our own walk of life, if we would be consistent Christians. And for this reason, I think these three verses deserve more than ordinary consideration.

Now I have nothing but the simplest things to say about them. I shall only try to show the greatness of the things Moses did and the principle on which he did them. And then perhaps we shall be better prepared for the practical instruction which the verses appear to hold out to everyone who will receive it.

1. What Moses gave up and refused

Moses gave up three things for the sake of his soul. He felt that his soul would not be saved if he kept them, so he gave them up. And in so doing, I say that he made three of the greatest sacrifices that man’s heart can possibly make. Let us see.

1. He gave up rank and greatness.

"He refused to be called the son of Pharaoh’s daughter." We all know his history. The daughter of Pharaoh had preserved his life when he was an infant. She had gone further than that: she had adopted him and educated him as her own son.

If some writers of history may be trusted, she was Pharaoh’s only child. Some go so far as to say that in the common order of things, Moses would one day have been King of Egypt! That may be, or may not; we cannot tell. It is enough for us to know that, from his connection with Pharaoh’s daughter, Moses might have been, if he had pleased, a very great man. If he had been content with the position in which he found himself at the Egyptian court, he might easily have been among the first (if not the very first) in all the land of Egypt.

Let us think, for a moment, how great this temptation was.

Here was a man of like passions with ourselves. He might have had as much greatness as earth can well give. Rank, power, place, honor, titles, dignities—all were before him, and within his grasp. These are the things for which many men are continually struggling. These are the prizes which there is an incessant race in the world around us to obtain. To be somebody, to be looked up to, to raise themselves in the scale of society, to get a handle to their names—these are the very things for which many sacrifice time and thought and health and life itself. But Moses would not have them as a gift. He turned his back upon them. He refused them. He gave them up!

2. And more than this—he refused pleasure.

Pleasure of every kind, no doubt, was at his feet, if he had liked to take it up—sensual pleasure, intellectual pleasure, social pleasure—whatever could strike his fancy. Egypt was a land of artists, a residence of learned men, a resort of everyone who had skill, or science of any description. There was nothing which could feed the "lust of the flesh, the lust of the eye, or the pride of life," which one in the place of Moses might not easily have commanded and possessed as his own (1 John 2:16).

Let us think again, how great was this temptation also.

Millions live for pleasure. Hedonism is the great spirit that knows no boundaries, whether economical, social, political or cultural—pleasure is an idol enslaving the great majority of the world. The schoolboy looks for pleasure in his summer vacation, the young man in independence and business; the small business owner looks for it in retirement, and the poor man in the small comforts of home. Pleasure and fresh excitement in politics, travel, amusement, in company, in books, in several vices too dark to mention, pleasure is the shadow which all alike are hunting; each, perhaps, pretending to despise his neighbor for seeking it, each in his own way seeking it for himself, each wondering why he does not find it, each firmly persuaded that somewhere or other it is to be found. This was the cup that Moses had before his lips. He might have drunk as deeply as he liked of earthly pleasure; but he would not have it. He turned his back upon it. He refused it. He gave it up!

3. And more than this—he refused riches.

"The treasures in Egypt" is an expression that seems to tell of boundless wealth which Moses might have enjoyed, had he been content to remain with Pharaoh’s daughter. We may well suppose these "treasures" would have been a mighty fortune. Enough is still remaining in Egypt to give us some faint idea of the money at its king’s disposal. The pyramids and obelisks and temples and statues are still standing there as witnesses. The ruins at Carnac and Luxor and Denderah and many other places are still the mightiest buildings in the world. They testify to this day that the man who gave up Egyptian wealth gave up something which even our English minds would find it hard to reckon up and estimate.

Let us think once more, how great was this temptation.

Let us consider, for a moment, the power of money, the immense influence that "the love of money" obtains over men’s minds. Let us look around us and observe how men covet it and what amazing pains and trouble they will go through to obtain it. Tell them of an island many thousand miles away where something may be found which may be profitable, if imported; and at once a fleet of ships will be sent to get it. Show them a way to make one percent more of their money, and they will reckon you among the wisest of men; they will almost fall down and worship you. To possess money seems to hide defects, to cover over faults, to clothe a man with virtues. People can get over much, if you are rich! But here is a man who might have been rich, and would not. He would not have Egyptian treasures. He turned his back upon them. He refused them. He gave them up!

Such were the things that Moses refused—rank, pleasure, riches, all three at once.

Add to all this that he did it deliberately. He did not refuse these things in a hasty fit of youthful excitement. He was forty years old. He was in the prime of life. He knew what he was about. He was a highly educated man, "learned in all the wisdom of the Egyptians" (Acts 7:22). He could weigh both sides of the question.

Add to it that he did not refuse them because he was obliged. He was not like the dying man who tells us "he craves nothing more in this world"; and why? Because he is leaving the world and cannot keep it. He was not like the pauper who makes a merit of necessity and says, "he does not want riches"; and why? Because he cannot get them. He was not like the old man who boasts that "he has laid aside worldly pleasures"; and why? Because he is worn out and cannot enjoy them. No! Moses refused what he might have enjoyed. Rank, pleasure and riches did not leave him, but he left them.

And then judge whether I am not right in saying that his was one of the greatest sacrifices mortal man ever made. Others have refused much, but none, I think, so much as Moses. Others have done well in the way of self–sacrifice and self–denial, but he excels them all.

2. What Moses chose

Moses chose three things for his soul’s sake, and I think his choices are as wonderful as his refusals. The road to salvation led through them, and he followed it; and in so doing he chose three of the last things that man is ever disposed to take up.

1. Moses chose suffering and affliction.

He left the ease and comfort of Pharaoh’s court and openly took part with the children of Israel. They were an enslaved and persecuted people—an object of distrust, suspicion and hatred; and anyone who befriended them was sure to taste something of the bitter cup they were daily drinking.

To the eye of sense there seemed no chance of their deliverance from Egyptian bondage without a long and doubtful struggle. A settled home and country for them must have appeared a thing never likely to be obtained, however much desired. In fact, if ever man seemed to be choosing pain, trials, poverty, want, distress, anxiety, perhaps even death, with his eyes open, Moses was that man.

Let us think how wonderful was this choice.

Flesh and blood naturally shrink from pain. It is in us all to do so. We draw back by a kind of instinct from suffering and avoid it if we can. If two courses of action are set before us, which both seem right, we generally take that which is the least disagreeable to flesh and blood. We spend our days in fear and anxiety when we think affliction is coming near us and use every means to escape it. And when it does come, we often fret and murmur under the burden of it; and if we can only bear it patiently, we count it a great matter.

But look here! Here is a man of like passions with ourselves, and he actually chooses affliction! Moses saw the cup of suffering that was before him if he left Pharaoh’s court; and he chose it, preferred it and took it up.

2. But he did more than this, he chose the company of a despised people.

He left the society of the great and wise, among whom he had been brought up, and joined himself to the children of Israel. He, who had lived from infancy in the midst of rank and riches and luxury, came down from his high estate and cast in his lot with poor men—slaves, serfs, helots, pariahs, bond-servants, oppressed, destitute, afflicted, tormented—laborers in the brick–kiln.

How wonderful, once more, was this choice!

Generally speaking, we think it enough to carry our own troubles. We may be sorry for others whose lot is to be mean and despised. We may even try to help them; we may give money to raise them; we may speak for them to those on whom they depend; but here we generally stop.

But here is a man who does far more. He not merely feels for despised Israel but actually goes down to them, adds himself to their society and lives with them altogether. You would wonder if some great man in Grosvenor or Belgrave Square were to give up house and fortune and position in society and go to live on a small allowance in some narrow lane in Bethnal Green, for the sake of doing good. Yet this would convey a very faint and feeble notion of the kind of thing that Moses did. He saw a despised people, and he chose their company in preference to that of the noblest in the land. He became one with them, their fellow, their companion in tribulation, their ally, their associate and their friend.

3. But he did even more. He chose reproach and scorn.

Who can conceive the torrent of mockery and ridicule that Moses would have to stem, in turning away from Pharaoh’s court to join Israel? Men would tell him he was mad, foolish, weak, silly, out of his mind. He would lose his influence; he would forfeit the favor and good opinion of all among whom he had lived. But none of these things moved him. He left the court and joined the slaves!

Let us think again, what a choice this was!

There are few things more powerful than ridicule and scorn. It can do far more than open enmity and persecution. Many a man who would march up to a cannon’s mouth, or lead a forlorn hope, or storm a breach has found it impossible to face the mockery of a few companions and has flinched from the path of duty to avoid it. To be laughed at! To be made a joke of! To be jested and sneered at! To be reckoned weak and silly! To be thought a fool! There is nothing grand in all this and many, alas, cannot make up their minds to undergo it!

Yet here is a man who made up his mind to it and did not shrink from the trial. Moses saw reproach and scorn before him, and he chose them and accepted them for his portion.

Such then were the things that Moses chose: affliction, the company of a despised people, and scorn.

Consider beside all this, that Moses was no weak, ignorant, illiterate person, who did not know what he was about. You are specially told he was "mighty in words and in deeds," and yet he chose as he did! (Acts 7:22.)

Consider, also, the circumstances of his choice. He was not obliged to choose as he did. None compelled him to take such a course. The things he took up did not force themselves upon him against his will. He went after them; they did not come after him. All that he did, he did of his own free choice—voluntarily, and of his own accord.

And then judge whether it is not true that his choices were as wonderful as his refusals. Since the world began, I suppose, none ever made such a choice as Moses did in our text.

3. The principle which moved Moses

How can this conduct of his be accounted for? What possible reason can be given for it? To refuse that which is generally called good, to choose that which is commonly thought evil, this is not the way of flesh and blood. This is not the manner of man; this requires some explanation. What will that explanation be?

We have the answer in the text. I know not whether its greatness or its simplicity is more to be admired. It all lies in one little word, and that word is "faith."

Moses had faith. Faith was the mainspring of his wonderful conduct. Faith made him do as he did, choose what he chose and refuse what he refused. He did it all because he believed.

God set before the eyes of his mind His own will and purpose. God revealed to him that a Savior was to be born of the stock of Israel, that mighty promises were bound up in these children of Abraham, and yet to be fulfilled, that the time for fulfilling a portion of these promises was at hand; and Moses put credit in this, and believed. And every step in his wonderful career, every action in his journey through life after leaving Pharaoh’s court, his choice of seeming evil, his refusal of seeming good—all, all must be traced up to this fountain; all will be found to rest on this foundation. God had spoken to him, and he had faith in God’s Word.

He believed that God would keep His promises—that what He had said He would surely do, and what He had covenanted He would surely perform.

He believed that with God nothing was impossible. Reason and sense might say that the deliverance of Israel was out of the question: the obstacles were too many, the difficulties too great. But faith told Moses that God was all–sufficient. God had undertaken the work, and it would be done.

He believed that God was all wise. Reason and sense might tell him that his line of action was absurd, that he was throwing away useful influence and destroying all chance of benefiting his people by breaking with Pharaoh’s daughter. But faith told Moses that if God said, "Go this way," it must be the best.

He believed that God was all merciful. Reason and sense might hint that a more pleasant manner of deliverance might be found, that some compromise might be effected, and many hardships be avoided. But faith told Moses that God was love and would not give His people one drop of bitterness beyond what was absolutely needed.

Faith was a telescope to Moses. It made him see the goodly land afar off—rest, peace and victory, when dim–sighted reason could only see trial and barrenness, storm and tempest, weariness and pain.

Faith was an interpreter to Moses. It made him pick out a comfortable meaning in the dark commands of God’s handwriting, while ignorant sense could see nothing in it but mystery and foolishness.

Faith told Moses that all this rank and greatness was of the earth, earthy, a poor, vain, empty thing, frail, fleeting, and passing away; and that there was no true greatness like that of serving God. He was the king, he the true nobleman who belonged to the family of God. It was better to be last in heaven than first in hell.

Faith told Moses that worldly pleasures were "pleasures of sin." They were mingled with sin, they led on to sin, they were ruinous to the soul, and displeasing to God. It would be small comfort to have pleasure while God was against him. Better suffer and obey God, than be at ease and sin.

Faith told Moses that these pleasures after all were only for a "season." They could not last; they were all short–lived; they would weary him soon; he must leave them all in a few years.

Faith told him that there was a reward in heaven for the believer far richer than the treasures in Egypt, durable riches, where rust could not corrupt, nor thieves break through and steal. The crown there would be incorruptible; the weight of glory would be exceeding and eternal, and faith bade him look away to an unseen heaven if his eyes were dazzled with Egyptian gold.

Faith told Moses that affliction and suffering were not real evils. They were the school of God, in which He trains the children of grace for glory; the medicines which are needful to purify our corrupt wills; the furnace which must burn away our dross; the knife which must cut the ties that bind us to the world.

Faith told Moses that the despised Israelites were the chosen people of God. He believed that to them belonged the adoption and the covenant and the promises and the glory: that of them the seed of the woman was one day to be born, who should bruise the serpent’s head; that the special blessing of God was upon them; that they were lovely and beautiful in His eyes, and that it was better to be a doorkeeper among the people of God, than to reign in the palaces of wickedness.

Faith told Moses that all the reproach and scorn poured out on him was "the reproach of Christ," that it was honorable to be mocked and despised for Christ’s sake; that whoever persecuted Christ’s people was persecuting Christ Himself; and that the day must come when His enemies would bow before Him and lick the dust. All this, and much more, of which I cannot speak particularly, Moses saw by faith. These were the things he believed, and believing, did what he did. He was persuaded of them, and embraced them, he reckoned them as certainties, he regarded them as substantial verities, he counted them as sure as if he had seen them with his own eyes, he acted on them as realities—and this made him the man that he was. He had faith. He believed.

Marvel not that he refused greatness, riches and pleasure. He looked far forward. He saw with the eye of faith kingdoms crumbling into dust, riches making to themselves wings and fleeing away, pleasures leading on to death and judgment, and Christ only and His little flock enduring forever.

Wonder not that he chose affliction, a despised people and reproach. He beheld things below the surface. He saw with the eye of faith affliction lasting but for a moment, reproach rolled away, and ending in everlasting honor, and the despised people of God reigning as kings with Christ in glory.

And was he not right? Does he not speak to us though dead, this very day? The name of Pharaoh’s daughter has perished, or at any rate is extremely doubtful. The city where Pharaoh reigned is not known. The treasures in Egypt are gone. But the name of Moses is known wherever the Bible is read and is still a standing witness that "whoever lives by faith, happy is he."

4. Some practical lessons

"What has all this to do with us?" some will say. "We do not live in Egypt, we have seen no miracles, we are not Israelites, we are weary of the subject."

Yet our subject is a considerable and weighty one which we should not easily dismiss. It is particularly relevant to anyone desiring salvation for many reasons:

1. If you would ever be saved, you must make the choice that Moses made—you must choose God before the world.

Mark well what I say. Do not overlook this, though all the rest be forgotten. I do not say that the statesman must throw up his office, and the rich man forsake his property. Let no one fancy that I mean this. But I say, if a man would be saved, whatever be his rank in life, he must be prepared for tribulation. He must make up his mind to choose much which seems evil, and to give up and refuse much which seems good.

I dare say this sounds strange language to some who read these pages. I know well you may have a certain form of religion and find no trouble in your way. There is a common worldly kind of Christianity in this day, which many have and think they have enough—a cheap Christianity which offends nobody and requires no sacrifice, which costs nothing, and is worth nothing. I am not speaking of religion of this kind.

But if you really are in earnest about your soul, if your religion is something more than a mere fashionable Sunday cloak, if you are determined to live by the Bible, if you are resolved to be a New Testament Christian, then, I repeat, you will soon find you must carry a cross. You must endure hard things; you must suffer in behalf of your soul, as Moses did, or you cannot be saved.

The world in the nineteenth century is what it always was. The hearts of men are still the same. The offense of the cross is not ceased. God’s true people are still a despised little flock. True evangelical religion still brings with it reproach and scorn. A real servant of God will still be thought by many a weak enthusiast and a fool.

But the matter comes to this. Do you wish your soul to be saved? Then remember, you must choose whom you will serve. You cannot serve God and mammon. You cannot be on two sides at once. You cannot be a friend of Christ and a friend of the world at the same time. You must come out from the children of this world and be separate; you must put up with much ridicule, trouble and opposition, or you will be lost forever. You must be willing to think and do things which the world considers foolish and to hold opinions which are held by only a few. It will cost you something. The stream is strong, and you have to stem it. The way is narrow and steep, and it is no use saying it is not. But, depend on it, there can be no saving religion without sacrifices and self–denial.

Now are you making any sacrifices? Does your religion cost you anything? I put it to your conscience in all affection and tenderness. Are you, like Moses, preferring God to the world, or not? I beseech you not to take shelter under that dangerous word "we"—"we ought," and "we hope," and "we mean," and the like. I ask you plainly, what are you doing yourself? Are you willing to give up anything which keeps you back from God; or are you clinging to the Egypt of the world and saying to yourself, "I must have it, I must have it: I cannot tear myself away"? Is there any cross in your Christianity? Are there any sharp corners in your religion, anything that ever jars and comes in collision with the earthly–mindedness around you? Or is all smooth and rounded off and comfortably fitted into custom and fashion? Do you know anything of the afflictions of the gospel? Is your faith and practice ever a subject of scorn and reproach? Are you thought a fool by anyone because of your soul? Have you left Pharaoh’s daughter and heartily joined the people of God? Are you venturing all on Christ? Search and see.

These are hard inquiries and rough questions. I cannot help it. I believe they are founded on Scripture truths. I remember it is written: "There went great multitudes with [Jesus]: and He turned, and said unto them, ‘If any man come to Me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes and his own life also, he cannot be My disciple. And whoever does not bear his cross, and come after Me, cannot be My disciple’" (Luke 14:25–27). Many, I fear, would like glory, who have no wish for grace. They would sincerely have the wages, but not the work; the harvest, but not the labor; the reaping, but not the sowing; the reward, but not the battle. But it may not be. As Bunyan says, "The bitter must go before the sweet." If there is no cross, there will be no crown.

2. Nothing will ever enable you to choose God before the world, except faith.

Only faith enables you, nothing else, whether you have knowledge, feel strong emotions, practice regular use of outward forms, or have good companions. Faithless religion does something, but it isn’t enough; it is a clock without mainsprings or weights; its face may be beautiful, you may turn its fingers around, but it will not work. Religion of substance that stands has as its foundation the firmness of faith.

There must be a real heartfelt belief that God’s promises are sure and to be depended on—a real belief that what God says in the Bible is all true and that every doctrine contrary to this is false, whatever anyone may say. There must be a real belief that all God’s words are to be received, however hard and disagreeable to flesh and blood, and that His way is right and all others wrong. This there must be, or you will never come out from the world, take up the cross, follow Christ and be saved.

You must learn to believe promises better than possessions, things unseen better than things seen, things in heaven out of sight better than things on earth before your eyes, the praise of the invisible God better than the praise of visible man. Then, and then only, you will make a choice like Moses, and prefer God to the world.

Now the salient question presents itself: "Do you have this faith?" If you have, you will find it possible to refuse seeming good and choose seeming evil. You will think nothing of today’s losses, in the hope of tomorrow’s gains. You will follow Christ in the dark and stand by Him to the very last. If you have not, I warn you, you will never war a good warfare and "so run as to obtain." You will soon be offended and turn back to the world.

Above all this, there must be a real abiding faith in the Lord Jesus Christ. The life that you live in the flesh you must live by the faith of the Son of God. There must be a settled habit of continually leaning on Jesus, looking unto Jesus, drawing out of Jesus and using Him as the manna of your soul. You must strive to be able to say, "To me to live is Christ." "I can do all things through Christ which strengthens me" (Phil. 1:21; 4:13).

This was the faith by which the old saints obtained a good report. This was the weapon by which they overcame the world. This made them what they were.

This was the faith that made Noah go on building his ark, while the world looked on and mocked; and Abraham give the choice of the land to Lot, and dwell on quietly in tents; and Ruth cleave to Naomi, and turn away from her country and her gods; and Daniel continue in prayer, though he knew the lions’ den was prepared; and the three children refuse to worship idols, though the fiery furnace was before their eyes; and Moses forsake Egypt, not fearing the wrath of Pharaoh. All these acted as they did because they believed. They saw the difficulties and troubles of this course. But they saw Jesus by faith and above them all, and they pressed on. Well may the apostle Peter speak of faith as "precious faith" (2 Pet. 1:1).

3. The true reason why so many are worldly and ungodly people is that they have no faith. We must be aware that multitudes of professing Christians would never think for a moment of doing as Moses did. It is useless to speak smooth things and shut our eyes to the fact. That man must be blind who does not see thousands around him who are daily preferring the world to God, placing the things of time before the things of eternity, and the things of the body before the things of the soul. We may not like to admit this, and we try hard to blink the fact. But so it is.

And why do they do so? No doubt they will all give us reasons and excuses. Some will talk of the snares of the world, some of the want of time, some of the peculiar difficulties of their position, some of the cares and anxieties of life, some of the strength of temptation, some of the power of passions, some of the effects of bad companions. But what does it come to after all? There is a far shorter way to account for the state of their souls—they do not believe. One simple sentence, like Aaron’s rod, will swallow up all their excuses—they have no faith.

They do not really think what God says is true. They secretly flatter themselves with the notion: "It will surely not be fulfilled. There must surely be some other way to heaven beside that which ministers speak of. There cannot surely be so much danger of being lost." In short, they do not put implicit confidence in the words that God has written and spoken and so do not act upon them. They do not thoroughly believe hell and so do not flee from it; nor heaven and so do not seek it; nor the guilt of sin and so do not turn from it; nor the holiness of God and so do not fear Him; nor their need of Christ and so do not trust in Him nor love Him. They do not feel confidence in God and so venture nothing for Him. Like the boy Passion, in Pilgrim’s Progress, they must have their good things now. They do not trust God and so they cannot wait.

Now how is it with ourselves? Do we believe all the Bible? Let us ask ourselves that question. Depend on it, it is a much greater thing to believe all the Bible than many suppose. Happy is the man who can lay his hand on his heart and say, "I am a believer."

We talk of infidels sometimes as if they were the rarest people in the world. And I grant that open avowed infidelity is happily not very common now. But there is a vast amount of practical infidelity around us, for all that, which is as dangerous in the end as the principles of Voltaire and Paine. There are many who Sunday after Sunday repeat the creed and make a point of declaring their belief in all that the Apostolic and Nicene forms contain. And yet these very people will live all the week as if Christ had never died, and as if there were no judgment, and no resurrection of the dead, and no life everlasting at all. There are many who will say, "Oh, we know it all," when spoken to about eternal things and the value of their souls. And yet their lives show plainly they know not anything as they ought to know; and the saddest part of their state is that they think they do!

It is an dreadful truth, and worthy of all consideration, that knowledge not acted upon, in God’s sight, is not merely useless and unprofitable. It is much worse than that. It will add to our condemnation and increase our guilt in the judgment day. A faith that does not influence a man’s practice is not worthy of the name. There are only two classes in the church of Christ—those who believe and those who do not. The difference between the true Christian and the mere outward professor just lies in one word; the true Christian is like Moses: "he has faith"; the mere outward professor has none. The true Christian believes and therefore lives as he does; the mere professor does not believe and therefore is what he is. Oh, where is our faith? Let us not be faithless, but believing.

4. The true secret of doing great things for God is to have great faith.

I believe that we are all apt to err on this point. We think too much, and talk too much, about graces and gifts and attainments and do not sufficiently remember that faith is the root and mother of them all. In walking with God, a man will go just as far as he believes, and no further. His life will always be proportioned to his faith. His peace, his patience, his courage, his zeal, his works—all will be according to his faith.

You read the lives of eminent Christians, of such men as Wesley or Whitefield or Venn or Martyn or Bickersteth or Simeon or M'cheyne. And you are disposed to say, "What wonderful gifts and graces these men had!" I answer, you should rather give honor to the mother grace which God puts forward in the eleventh chapter of the Epistle to the Hebrews; you should give honor to their faith. Depend on it, faith was the mainspring in the character of each and all.

I can fancy someone saying, "They were so prayerful; that made them what they were." I answer, why did they pray much? Simply because they had much faith. What is prayer, but faith speaking to God?

Another perhaps will say, "They were so diligent and laborious; that accounts for their success." I answer, why were they so diligent? Simply because they had faith. What is Christian diligence, but faith at work?

Another will tell me, "They were so bold; that rendered them so useful." I answer, why were they so bold? Simply because they had much faith. What is Christian boldness, but faith honestly doing its duty?

And another will cry, "It was their holiness and spirituality; that gave them their weight." For the last time I answer, what made them holy? Nothing but a living realizing spirit of faith. What is holiness, but faith visible and faith incarnate?

If you would be like Moses, making it clear as noonday that you have chosen God before the world, what does Christ ask of you? Would you bring forth an abundance of fruit? Do you want to be eminently holy and useful? I dare to be sure that every believer would reply with a resounding, "Yes! This is my desire!"

Then take the advice I give you this day: go and cry to the Lord Jesus Christ, as the disciples did, "Lord, increase our faith." Faith is the root of a real Christian’s character. Let your root be right, and your fruit will soon abound. Your spiritual prosperity will always be according to your faith. He that believes shall not only be saved, but shall never thirst, shall overcome, shall be established, shall walk firmly on the waters of this world and shall do great works.

Reader, if you believe the things contained in this paper, and desire to be a thoroughly holy man, begin to act on your belief. Take Moses for your example. Walk in his steps. Go and do likewise.

Lot—A Beacon

"He lingered" (Gen. 19:16).

The Holy Scriptures, which were written for our learning, contain beacons as well as patterns. They show us examples of what we should avoid, as well as examples of what we should follow. The man whose name heads this page is set for a beacon to the whole church of Christ. His character is put before us in one little word: "He lingered." Let us sit down and look at this beacon for a few minutes. Let us consider Lot.

Who is this man who lingered? It is the nephew of faithful Abraham. And when did he linger? The very morning Sodom was to be destroyed. And where did he linger? Within the walls of Sodom itself. And before whom did he linger? Under the eyes of the two angels who were sent to bring him out of the city. Even then "he lingered"!

The words are solemn and full of food for thought. They ought to sound like a trumpet in the ears of all who make any profession of religion. I trust they will make every reader of this message think. Who knows but they are the very words your soul requires? The voice of the Lord Jesus commands you to "remember Lot’s wife" (Luke 17:32). The voice of one of His ministers invites you this day to remember Lot.

Let us examine the state of Lot himself, what the text says of him, why he lingered, and what sort of fruit he brought forth, the whole while paying special attention as an instruction for holiness. The main principle is clear: We must not follow the example of Lot; we must not linger.

Once more, I say, "Lot is a beacon."

1. What was Lot?

This is a most important point. If I leave it unnoticed, I shall perhaps miss that group of professing Christians I want especially to benefit. If I did not make it quite clear, many would perhaps say, after reading this message, "Ah! Lot was a bad man, a poor, wicked, dark creature, an unconverted man, a child of this world. No wonder he lingered!"

But mark now what I say. Lot was nothing of the kind. Lot was a true believer, a converted person, a real child of God, a justified soul, a righteous man.

Has anyone of my readers grace in his heart? So also had Lot. Has anyone of my readers a hope of salvation? So also had Lot. Is anyone of my readers a "new creature"? So also was Lot. Is anyone of my readers a traveler in the narrow way which leads unto life? So also was Lot.

Let no one think this is only my private opinion, a mere arbitrary fancy of my own, a notion unsupported by Scripture. Let no one suppose I want him to believe it merely because I say it. The Holy Spirit has placed the matter beyond controversy, by calling him "just" and "righteous" (2 Pet. 2:7, 8), and has given us good evidence of the grace that was in him.

One evidence is that he lived in a wicked place, "seeing and hearing" evil all around him (2 Pet. 2:8), and yet was not wicked himself. Now to be a Daniel in Babylon, an Obadiah in Ahab’s house, an Abijah in Jeroboam’s family, a saint in Nero’s court, and a "righteous man" in Sodom, a man must have the grace of God. Without grace it would be impossible.

Another evidence is that he "vexed his soul with the unlawful deeds" he beheld around him (2 Pet. 2:8). He was wounded, grieved, pained and hurt at the sight of sin. This was feeling like holy David, who says, "I beheld the transgressors, and was grieved, because they kept not Your word." "Rivers of waters run down mine eyes, because they keep not Your law" (Ps. 119:136, 158). This was feeling like Paul, who says, "I have great sorrow and continual heaviness in my heart . . . for my brethren, my kinsmen according to the flesh" (Rom. 9:2, 3). Nothing will account for this but the grace of God.

Another evidence is that he "vexed his soul from day to day" with the unlawful deeds he saw (2 Pet. 2:8). He did not at length become cool and lukewarm about sin, as many do. Familiarity and habit did not take off the fine edge of his feelings, as too often is the case. Many a man is shocked and startled at the first sight of wickedness, and yet becomes at last so accustomed to see it, that he views it with comparative unconcern. This is especially the case with those who live in towns and cities or with English people who travel on the Continent. Such people often become utterly indifferent about Sabbath–breaking and many forms of open sin. But it was not so with Lot. And this is a great mark of the reality of his grace.

Such a one was Lot—a just and righteous man, a man sealed and stamped as an heir of heaven by the Holy Spirit Himself.

Before we pass on, let us remember that a true Christian may have many a blemish, many a defect, many an infirmity, and yet be a true Christian nevertheless. We do not despise gold because it is mixed with much dross. We must not undervalue grace because it is accompanied by much corruption. Read on, and you will find that Lot paid dearly for his "lingering." But do not forget, as you read, that Lot was a child of God.

2. What the text tells us about him

What does the text, already quoted, tell us about Lot’s behavior? The words are wonderful and astounding: "He lingered." The more we consider the time and circumstances, the more wonderful we shall think them.

Lot knew the dreadful condition of the city in which he stood. "The cry" of its abominations "had waxen great before the Lord" (Gen. 19:33). And yet he lingered.

Lot knew the fearful judgment coming down on all within its walls. The angels had said plainly, "The Lord has sent us to destroy it" (Gen. 19:13). And yet he lingered.

Lot knew that God was a God who always kept His word, and if He said a thing would surely do it. He could hardly be Abraham’s nephew, and live long with him, and not be aware of this. Yet he lingered.

Lot believed there was danger, for he went to his sons–in–law and warned them to flee. "Up!" he said, "Get you out of this place; for the Lord will destroy this city" (Gen. 19:14). And yet he lingered.

Lot saw the angels of God standing by, waiting for him and his family to go forth. He heard the voice of those ministers of wrath ringing in his ears to hasten him: "Arise, take your wife, and your two daughters, which are here; lest you be consumed in the iniquity of the city" (Gen. 19:15). And yet he lingered.

He was slow when he should have been quick, backward when he should have been forward, trifling when he should have been hastening, loitering when he should have been hurrying, cold when he should have been hot. It is passing strange! It seems almost incredible! It appears too wonderful to be true! But the Spirit writes it down for our learning. And so it was.

And yet, incredulous as it may appear at first sight, I fear there are many of the Lord Jesus Christ’s people, in fact Christians, very much like Lot. Mark this well! There are many real children of God who appear to know far more than they live up to, and see far more than they practice, and yet continue in this state for many years. Incredibly, they go as far as they do and yet go no further!

They hold the Head, even Christ, and love the truth. They like sound preaching and assent to every article of gospel doctrine when they hear it. But still there is an indescribable something which is not satisfactory about them. They are constantly doing things which disappoint the expectations of their ministers and of more advanced Christian friends. It causes one to marvel that they should think as they do and yet stand still!

They believe in heaven and yet seem faintly to long for it, and in hell and yet seem little to fear it. They love the Lord Jesus, but the work they do for Him is small. They hate the devil, but they often appear to tempt him to come to them. They know the time is short, but they live as if it were long. They know they have a battle to fight, yet a man might think they were at peace. They know they have a race to run, yet they often look like people sitting still. They know the Judge is at the door, and there is wrath to come; and yet they appear half asleep. Astonishing they should be what they are and yet be nothing more!

And what shall we say of these people? They often puzzle godly friends and relations. They often cause great anxiety. They often give rise to great doubts and searchings of heart. But they may be classed under one sweeping description: they are all brethren and sisters of Lot. They linger.

These are they who get the notion into their minds that it is impossible for all believers to be so very holy and very spiritual! They allow that eminent holiness is a beautiful thing. They like to read about it in books and even to see it occasionally in others. But they do not think that all are meant to aim at so high a standard. At any rate, they seem to make up their minds it is beyond their reach.

These are they who get into their heads false ideas of charity, as they call it. They are morbidly afraid of being illiberal and narrow–minded and are always flying into the opposite extreme. They would sincerely please everybody, and suit everybody, and be agreeable to everybody. But they forget they ought first to be sure that they please God.

These are they who dread sacrifices and shrink from self–denial. They never appear able to apply our Lord’s command to "take up the cross" and "cut off the right hand and pluck out the right eye" (Matt. 5:29, 30). They cannot deny that our Lord used these expressions, but they never find a place for them in their religion. They spend their lives in trying to make the gate more wide and the cross more light. But they never succeed.

These are they who are always trying to keep in with the world. They are ingenious in discovering reasons for not separating decidedly and in framing plausible excuses for attending questionable amusements and keeping up questionable friendships. One day you are told of their attending a Bible reading; the next day perhaps you hear of their going to a ball. One day they fast, or go to the Lord’s table and receive the sacrament; another day they go to the racecourse in the morning and the opera at night. One day they are almost in hysterics under the sermon of some sensational preacher; another day they are weeping over some novel. They are constantly laboring to persuade themselves that to mix a little with worldly people on their own ground does good. Yet in their case it is very clear they do no good, and only get harm.

These are they who cannot find it in their hearts to quarrel with their besetting sin, whether it be sloth, indolence, ill–temper, pride, selfishness, impatience or what it may. They allow it to remain a tolerably quiet and undisturbed tenant of their hearts. They say it is their health or their constitutions or their temperaments or their trials or their way. Their father or mother or grandmother was so before themselves, and they are sure they cannot help it. And when you meet after the absence of a year or so, you hear the same thing!

But all, all, all may be summed up in one single sentence. They are the brethren and sisters of Lot. They linger.

Ah, if you are a lingering soul, you are not happy! You know you are not. It would be strange indeed if you were so. Lingering is the sure destruction of a happy Christianity. A lingerer’s conscience forbids him to enjoy inward peace.

Perhaps at one time you did run well. But you have left your first love; you have never felt the same comfort since, and you never will until you return to your "first works" (Rev. 2:5). Like Peter, when the Lord Jesus was taken prisoner, you are following the Lord afar off; and, like him, you will find the way not pleasant, but hard.

Come and look at Lot. Come and mark Lot’s history. Come and consider Lot’s "lingering," and be wise.

3. What reasons may account for his lingering

Who is there among the readers of this present text who feels secure and has no fear of lingering? Come and listen while I tell you a few passages of Lot’s history. Do as he did, and it will be a miracle indeed if you do not get into the same state of soul at last.

One thing then I observe in Lot is this: he made a wrong choice in early life.

There was a time when Abraham and Lot lived together. They both became rich and could live together no longer. Abraham, the elder of the two, in the true spirit of humility and courtesy, gave Lot the choice of the country when they resolved to part company: "If you," he said, "will take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left" (Gen. 13:9).

And what did Lot do? We are told he saw that the plains of Jordan, near Sodom, were rich, fertile and well watered. It was a good land for cattle and full of pastures. He had large flocks and herds, and it just suited his requirements. And this was the land he chose for a residence, simply because it was a rich, well–watered land (Gen. 13:10).

It was near the town of Sodom! He cared not for that. The men of Sodom, who would be his neighbors, were wicked! It mattered not. They were sinners before God exceedingly! It made no difference to him. The pasture was rich. The land was good. He wanted such a country for his flocks and herds. And before that argument, all scruples and doubts, if indeed he had any, at once went down.

He chose by sight and not by faith. He asked no counsel of God to preserve him from mistakes. He looked to the things of time and not of eternity. He thought of his worldly profit and not of his soul. He considered only what would help him in this life. He forgot the solemn business of the life to come. This was a bad beginning.

But I observe also that Lot mixed with sinners when there was no occasion for his doing so.

We are first told that he "pitched his tent toward Sodom" (Gen. 13:12). This, as I have already shown, was a great mistake.

But the next time he is mentioned, we find him actually living in Sodom itself. The Spirit says expressly, "He dwelt in Sodom" (Gen. 14:12). His tents were left. The country was forsaken. He occupied a house in the very streets of that wicked town.

We are not told the reasons for this change. We are not aware that any occasion could have arisen for it. We are sure there could have been no command of God. Perhaps his wife liked the town better than the country for the sake of society. It is plain she had no grace herself. Perhaps she persuaded Lot it was needful for the advantage of his daughters, that they might marry and get settled in life. Perhaps the daughters urged living in the town for the sake of gay company; they were evidently light–minded young women. Perhaps Lot liked it himself in order to make more of his flocks and herds. Men never want reasons to confirm their wills. But one thing is very clear: Lot dwelt in the midst of Sodom without good cause.

When a child of God does these two things which I have named, we never need be surprised if we hear, by and by, unfavorable accounts about his soul. We never need wonder if he becomes deaf to the warning voice of affliction, as Lot was (Gen. 14:12), and turns out a lingerer in the day of trial and danger, as Lot did.

Make a wrong choice in life, an unscriptural choice, and settle yourself down unnecessarily in the midst of worldly people, and I know no surer way to damage your own spirituality and to go backward about your eternal concerns. This is the way to make the pulse of your soul beat feebly and languidly. This is the way to make the edge of your feeling about sin become blunt and dull. This is the way to dim the eyes of your spiritual discernment, until you can scarcely distinguish good from evil, and stumble as you walk. This is the way to bring a moral palsy on your feet and limbs and make you go tottering and trembling along the road to Zion, as if the grasshopper was a burden. This is the way to sell the pass to your worst enemy, to give the devil vantage ground in the battle, to tie your arms in fighting, to fetter your legs in running, to dry up the sources of your strength, to cripple your energies, to cut off your own hair, like Samson, and give yourself into the hands of the Philistines, to put out your own eyes, grind at the mill, and become a slave.

Settle these things down in your mind. Do not forget them. Recollect them in the morning. Recall them to memory at night. Let them sink down deeply into your heart. If ever you would be safe from lingering, beware of needless mingling with worldly people. Beware of Lot’s choice! If you would not settle down into a dry, dull, sleepy, lazy, barren, heavy, carnal, stupid, torpid state of soul, beware of Lot’s choice!

a. Remember this in choosing a dwelling place or residence. It is not enough that the house is comfortable, the situation good, the air fine, the neighborhood pleasant, the rent or price small, the living cheap. There are other things yet to be considered. You must think of your immortal soul. Will the house you think of help you toward heaven or hell? Is the gospel preached within an easy distance? Is Christ crucified within reach of your door? Is there a real man of God near, who will watch over your soul? I charge you, if you love life, not to overlook this. Beware of Lot’s choice.

b. Remember this in choosing a calling, a place, or profession in life. It is not enough that the salary is high, the wages good, the work light, the advantages numerous, the prospects of getting on most favorable. Think of your soul, your immortal soul. Will it be fed or starved? Will it be prospered or drawn back? Will you have your Sundays free and be able to have one day in the week for your spiritual business? I beseech you, by the mercies of God, to take heed what you do. Make no rash decision. Look at the place in every light, the light of God as well as the light of the world. Gold may be bought too dear. Beware of Lot’s choice.

c. Remember this in choosing a husband or wife, if you are unmarried. It is not enough that your eye is pleased, that your tastes are met, that your mind finds congeniality, that there is amiability and affection, that there is a comfortable home for life. There needs something more than this. There is a life yet to come. Think of your soul, your immortal soul. Will it be helped upwards or dragged downwards by the union you are planning? Will it be made more heavenly or more earthly, drawn nearer to Christ or to the world? Will its religion grow in vigor, or will it decay? I pray you, by all your hopes of glory, allow this to enter into your calculations. "Think," as old Baxter said, and "think, and think again," before you commit yourself. "Be not unequally yoked" (2 Cor. 6:14). Matrimony is nowhere named among the means of conversion. Remember Lot’s choice.

d. Remember this, if you are ever offered a situation on a railway. It is not enough to have good pay and regular employment, the confidence of the directors, and the best chance of rising to a higher post. These things are very well in their way, but they are not everything. How will your soul fare if you serve a railway company that runs Sunday trains? What day in the week will you have for God and eternity? What opportunities will you have for hearing the gospel preached? I solemnly warn you to consider this. It will profit you nothing to fill your purse if you bring leanness and poverty on your soul. Beware of selling your Sabbath for the sake of a good place! Remember Esau’s mess of pottage. Beware of Lot’s choice!

Some reader may perhaps think, "A believer need not fear; he is a sheep of Christ; he will never perish; he cannot come to much harm. It cannot be that such small matters can be of great importance."

Well, you may think so. But I warn you, if you neglect these matters, your soul will never prosper. A true believer will certainly not be cast away, although he may linger. But if he does linger, it is vain to suppose that his religion will thrive. Grace is a tender plant. Unless you cherish it and nurse it well, it will soon become sickly in this evil world. It may droop, though it cannot die. The brightest gold will soon become dim when exposed to a damp atmosphere. The hottest iron will soon become cold. It requires pains and toil to bring it to a red heat; it requires nothing but letting alone or a little cold water to become black and hard.

You may be an earnest, zealous Christian now. You may feel like David in his prosperity: "I shall never be moved" (Ps. 30:6). But be not deceived. You have only got to walk in Lot’s steps and make Lot’s choice, and you will soon come to Lot’s state of soul. Allow yourself to do as he did, presume to act as he acted, and be very sure you will soon discover you have become a wretched lingerer like him. You will find, like Samson, the presence of the Lord is no longer with you. You will prove, to your own shame, an undecided, hesitating man in the day of trial. There will come a canker on your religion and eat out its vitality without your knowing it. There will come a slow consumption on your spiritual strength and waste it away insensibly. And at length you will wake up to find your hands hardly able to do the Lord’s work and your feet hardly able to carry you along the Lord’s way and your faith no bigger than a grain of mustard seed; and this, perhaps, at some turning point in your life, at a time when the enemy is coming in like a flood, and your need is the sorest.

Ah, if you would not become a lingerer in religion, consider these things! Beware of doing what Lot did!

4. What kind of fruit his lingering brought forth

I would not pass over this point for many reasons, and especially in the present day. There are not a few who will feel disposed to say, "After all Lot was saved: he was justified; he got to heaven. I want no more. If I do but get to heaven, I shall be content." If this be the thought of your heart, just stay a moment and listen to me a little longer. I will show you one or two things in Lot’s history which deserve attention and may perhaps induce you to alter your mind.

I think it of first importance to dwell upon this subject. I always will contend that eminent holiness and eminent usefulness are most closely connected, that happiness and "following the Lord fully" go side by side, and that if believers will linger, they must not expect to be useful in their day and generation or to be very saintly and Christlike or to enjoy great comfort and peace in believing.

a. Let us mark, then that Lot did no good among the inhabitants of Sodom.

Lot probably lived in Sodom many years. No doubt he had many precious opportunities for speaking of the things of God and trying to turn away souls from sin. But Lot seems to have effected just nothing at all. He appears to have had no weight or influence with the people who lived around him. He possessed none of that respect and reverence which even the men of the world will frequently concede to a bright servant of God.

Not one righteous person could be found in all Sodom, outside the walls of Lot’s home. Not one of his neighbors believed his testimony. Not one of his acquaintances honored the Lord whom he worshiped. Not one of his servants served his master’s God. Not one of "all the people from every quarter" cared a jot for his opinion when he tried to restrain their wickedness. "This one fellow came in to sojourn," said they, "and he will needs be a judge" (Gen. 19:9). His life carried no weight; his words were not listened to; his religion drew none to follow him.

And, truly, I do not wonder! As a general rule, lingering souls do no good to the world and bring no credit to God’s cause. Their salt has too little savor to season the corruption around them. They are not "epistles of Christ" who can be "known and read of all" (2 Cor. 3:2). There is nothing magnetic and attractive and Christ–reflecting about their ways. Let us remember this.

b. It is also telling that Lot helped none of his family, relatives or connections toward heaven. We are not told how large his family was. But this we know—he had a wife and two daughters at least in the day he was called out of Sodom, if he had not more children besides.

But whether Lot’s family was large or small, one thing, I think, is perfectly clear—there was not one among them all that feared God!

When he "went out and spoke unto his sons–in–law, which married his daughters," and warned them to flee from the judgments coming on Sodom, we are told, "he seemed to them as one that mocked" (Gen. 19:14). What fearful words those are! It was as good as saying, "Who cares for anything you say?" So long as the world stands, those things will be a painful proof of the contempt with which a lingerer in religion is regarded.

And what was Lot’s wife? She left the city in his company, but she did not go far. She had not faith to see the need of such a speedy flight. She left her heart in Sodom when she began to flee. She looked back from behind her husband in spite of the plainest command not to do so (Gen. 19:17) and was at once turned into a pillar of salt.

And what were Lot’s two daughters? They escaped, indeed, but only to do the devil’s work. They became their father’s tempters to wickedness and led him to commit the foulest of sins.

In short, Lot seems to have stood alone in his family! He was not made the means of keeping one soul back from the gates of hell!

And I do not wonder. Lingering souls are seen through by their own families and, when seen through, they are despised. Their nearest relatives understand inconsistency, if they understand nothing else in religion. They draw the sad, but not unnatural conclusion, "Surely, if he believed all he professes to believe, he would not go on as he does." Lingering parents seldom have godly children. The eye of the child drinks in far more than the ear. A child will always observe what you do much more than what you say. Let us remember this.

c. Lot left no evidences behind him when he died. We know but little about Lot after his flight from Sodom, and all that we do know is unsatisfactory. His pleading for Zoar because it was "a little one," his departure from Zoar afterwards, and his conduct in the cave—all, all tell the same story. All show the weakness of the grace that was in him and the low state of soul into which he had fallen.

We know not how long he lived after his escape. We know not where he died, or when he died, whether he saw Abraham again, what was the manner of his death, what he said or what he thought. All these are hidden things. We are told of the last days of Abraham, Isaac, Jacob, Joseph, David, but not one word about Lot. Oh, what a gloomy deathbed the deathbed of Lot must have been!

The Scripture appears to draw a veil around him on purpose. There is a painful silence about his latter end. He seems to go out like an expiring lamp and to leave an ill savor behind him. And had we not been specially told in the New Testament that Lot was "just" and "righteous," I verily believe we should have doubted whether Lot was a saved soul at all.

But I do not wonder at his sad end. Lingering believers will generally reap according as they have sown. Their lingering often meets them when their spirit is departing. They have little peace at the last. They reach heaven, to be sure; but they reach it in poor plight, weary and footsore, in weakness and tears, in darkness and storm. They are saved, but "saved so as by fire" (1 Cor. 3:15).

I ask every reader of this message to consider the three things which I have just mentioned. Do not misunderstand my meaning. It is amazing to observe how readily people catch at the least excuse for misunderstanding the things that concern their souls!

Refusing to linger does not automatically make one useful to the world. Consider Noah, who preached one hundred and twenty years without effect. Nor will the refusal to linger guarantee the conversion of family or friends. Even many of King David’s children were ungodly. The Lord Jesus was not believed by His own brethren.

But I do say it is almost impossible not to see some connection between Lot’s evil choice and Lot’s lingering and between Lot’s lingering and his unprofitableness to his family and the world. I believe the Spirit meant us to see it. I believe the Spirit meant to make him a beacon to all professing Christians. And I am sure the lessons I have tried to draw from the whole history deserve serious reflection.

And now let me impart a few parting thoughts to all who call themselves believers in Christ. I have no wish to make your hearts sad. I do not want to give you a gloomy view of the Christian course. My only object is to give you friendly warnings. I desire your peace and comfort. I would sincerely see you happy as well as safe, and joyful as well as justified. I speak as I have done for your good.

You live in days when a lingering, Lot–like religion abounds. The stream of profession is far broader than it once was but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England and show a zeal for its interests; to talk about the leading controversies of the day; to buy popular religious books as fast as they come out and lay them on your table; to attend meetings; to subscribe to societies; to discuss the merits of preachers; to be enthusiastic and excited about every new form of sensational religion which crops up—all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross.

But to walk closely with God; to be really spiritually–minded; to behave like strangers and pilgrims; to be distinct from the world in employment of time, in conversation, in amusements, in dress; to bear a faithful witness for Christ in all places; to leave a savor of our Master in every society; to be prayerful, humble, unselfish, good–tempered, quiet, easily pleased, charitable, patient, meek; to be jealously afraid of all manner of sin, and tremblingly alive to our danger from the world—these, these are still rare things! They are not common among those who are called true Christians; and, worst of all, the absence of them is not felt and bewailed as it should be.

In a day like this I venture to offer counsel to every believing Christian who has the ears to hear. Do not turn away from it. Do not be angry with me for plain speaking. I bid you, "give diligence to make your calling and election sure" (2 Pet. 1:10). I bid you not to be slothful, not to be careless, not to be content with a small measure of grace, not to be satisfied with being a little better than the world. I solemnly warn you not to attempt doing what never can be done—I mean, to serve Christ, and yet keep in with the world. I call upon you and beseech you to be a whole–hearted Christian, to follow after eminent holiness, to aim at a high degree of sanctification, to live a consecrated life, to present your body a "living sacrifice" unto God, to "walk in the Spirit" (Rom. 12:1; Gal. 5:25). I charge you and exhort you, by all your hopes of heaven and desires of glory, if you would be happy, if you would be useful, do not be a lingering soul.

Would you know what the times demand? The shaking of nations, the uprooting of ancient things, the overturning of kingdoms, the stir and restlessness of men’s minds—what do they say? They all cry aloud, "Christian, do not linger!"

Would you be found ready for Christ at His second appearing, your loins girded, your lamp burning, yourself bold and prepared to meet Him? Then do not linger!

Would you enjoy much sensible comfort in your religion, feel the witness of the Spirit within you, know whom you have believed, and not be a gloomy, complaining, sour, downcast and melancholy Christian? Then do not linger!

Would you enjoy strong assurance of your own salvation, in the day of sickness, and on the bed of death? Would you see with the eye of faith heaven opening and Jesus rising to receive you? Then do not linger!

Would you leave great broad evidences behind you when you are gone? Would you like us to lay you in the grave with comfortable hope and talk of your state after death without a doubt? Then do not linger!

Would you be useful to the world in your day and generation? Would you draw men from sin to Christ, adorn your doctrine, and make your Master’s cause beautiful and attractive in their eyes? Then do not linger!

Would you help your children and relatives toward heaven and make them say, "We will go with you," and not make them infidels and despisers of all religion? Then do not linger!

Would you have a great crown in the day of Christ’s appearing and not be the least and smallest star in glory and not find yourself the last and lowest in the kingdom of God? Then do not linger!

Oh, let not one of us linger! Time does not, death does not, judgment does not, the devil does not, the world does not. Neither let the children of God linger.

Does any reader of this thesis feel that he is a lingerer? Has your heart felt heavy, and your conscience sore, while you have been reading these words? Does something within you whisper, "I am the man"? Then listen to what I am saying. It is not well with your soul. Awake, and try to do better.

If you are a lingerer, you must just go to Christ at once and be cured. You must use the old remedy; you must bathe in the old fountain. You must turn again to Christ and be healed. The way to do a thing is to do it. Do this at once!

Do not think for a moment your case is past recovery. Do not think, because you have been long living in a dry, sleepy and heavy state of soul, that there is no hope of revival. Is not the Lord Jesus Christ an appointed Physician for all spiritual ailments? Did He not cure every form of disease when He was upon earth? Did not He cast out every kind of devil? Did He not raise poor backsliding Peter and put a new song in his mouth? Oh, doubt not, but earnestly believe that He will yet revive His work within you! Only turn from lingering, and confess your folly, and come—come at once to Christ. Blessed are the words of the prophet: "Only acknowledge your iniquity." "Return, you backsliding children, and I will heal your backslidings" (Jer. 3:13, 22).

A Woman to Be Remembered

"Remember Lot’s wife." (Luke 17:32).

There are few warnings in Scripture more solemn than that which heads this page. The Lord Jesus Christ says to us, "Remember Lot’s wife."

Lot’s wife was a professor of religion; her husband was a "righteous man" (2 Pet. 2:8). She left Sodom with him on the day when Sodom was destroyed; she looked back toward the city from behind her husband, against God’s express command; she was struck dead at once and turned into a pillar of salt. And the Lord Jesus Christ holds her up as a beacon to His church; He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the person Jesus names. He does not bid us remember Abraham or Isaac or Jacob or Sarah or Hannah or Ruth. No, He singles out one whose soul was lost forever. He cries to us, "Remember Lot’s wife."

It is a solemn warning, when we consider the subject Jesus is upon. He is speaking of His own second coming to judge the world; He is describing the dreadful state of unreadiness in which many will be found. The last days are on His mind when He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the person who gives it. The Lord Jesus is full of love, mercy and compassion; He is one who will not break the bruised reed nor quench the smoking flax. He could weep over unbelieving Jerusalem and pray for the men that crucified Him; yet even He thinks it good to remind us of lost souls. Even He says, "Remember Lot’s wife."

It is a solemn warning, when we think of the people to whom it was first given. The Lord Jesus was speaking to His disciples; He was not addressing the scribes and Pharisees, who hated Him, but Peter, James and John and many others who loved Him; yet even to them He thinks it good to address a caution. Even to them He says, "Remember Lot’s wife."

It is a solemn warning, when we consider the manner in which it was given. He does not merely say, "Beware of following, take heed of imitating, do not be like Lot’s wife." He uses a different word: He says, "Remember." He speaks as if we were all in danger of forgetting the subject; He stirs up our lazy memories; He bids us keep the case before our minds. He cries, "Remember Lot’s wife."

I propose to examine the lessons which Lot’s wife is meant to teach us. I am sure that her history is full of useful instruction to the church. The last days are upon us; the second coming of the Lord Jesus draws near; the danger of worldliness is yearly increasing in the church. Let us be provided with safeguards and antidotes against the disease that is around us and, not least, let us become familiar with the story of Lot’s wife.

Let us consider now the religious privileges Lot’s wife enjoyed, the particular sin she committed, and the judgement which God inflicted upon her.

1. The religious privileges which Lot’s wife enjoyed

In the days of Abraham and Lot, true saving religion was scarce upon earth: there were no Bibles, no ministers, no churches, no tracts, no missionaries. The knowledge of God was confined to a few favored families; the greater part of the inhabitants of the world were living in darkness, ignorance, superstition and sin. Not one in a hundred perhaps had such good example, such spiritual society, such clear knowledge, such plain warnings as Lot’s wife. Compared with millions of her fellow creatures in her time, Lot’s wife was a favored woman.

She had a godly man for her husband; she had Abraham, the father of the faithful, for her uncle by marriage. The faith, the knowledge and the prayers of these two righteous men could have been no secret to her. It is impossible that she could have dwelt in tents with them for any length of time without knowing whose they were and whom they served. Religion with them was no mere formal business; it was the ruling principle of their lives and the mainspring of all their actions. All this Lot’s wife must have seen and known. This was no small privilege.

When Abram first received the promises, it is probable Lot’s wife was there. When he built his altar by his tent between Hai and Bethel, it is probable she was there. When her husband was taken captive by Chedorlaomer and delivered by God’s interference, she was there. When Melchizedek, king of Salem, came forth to meet Abraham with bread and wine, she was there. When the angels came to Sodom and warned her husband to flee, she saw them; when they took them by the hand and led them out of the city, she was one of those whom they helped to escape. Once more, I say, these were no small privileges.

Yet what good effect had all these privileges on the heart of Lot’s wife? None at all. Notwithstanding all her opportunities and means of grace, notwithstanding all her special warnings and messages from heaven, she lived and died graceless, godless, impenitent and unbelieving. The eyes of her understanding were never opened; her conscience was never really aroused and quickened; her will was never really brought into a state of obedience to God; her affections were never really set upon things above. The form of religion which she had was kept up for fashion’s sake and not from feeling; it was a cloak worn for the sake of pleasing her company, but not from any sense of its value. She did as others did around her in Lot’s house; she conformed to her husband’s ways; she made no opposition to his religion; she allowed herself to be passively towed along in his wake; but all this time her heart was wrong in the sight of God. The world was in her heart, and her heart was in the world. In this state she lived, and in this state she died.

In all this there is much to be learned: I see a lesson here which is of the deepest importance in the present day. You live in times when there are many people just like Lot’s wife; come and hear the lesson which her case is meant to teach.

Learn, then, that the mere possession of religious privileges will save no one’s soul. You may have spiritual advantages of every description; you may live in the full sunshine of the richest opportunities and means of grace; you may enjoy the best of preaching and the choicest instruction; you may dwell in the midst of light, knowledge, holiness and good company. All this may be, and yet you yourself may remain unconverted, and at last be lost forever.

I dare say this doctrine sounds hard to some readers. I know that many fancy they want nothing but religious privileges in order to become decided Christians. They are not what they ought to be at present, they allow; but their position is so hard, they plead, and their difficulties are so many. Give them a godly husband or a godly wife, give them godly companions, or a godly master, give them the preaching of the gospel, give them privileges, and then they would walk with God.

It is all a mistake. It is an entire delusion. It requires something more than privileges to save souls. Joab was David’s captain; Gehazi was Elisha’s servant; Demas was Paul’s companion; Judas Iscariot was Christ’s disciple, and Lot had a worldly unbelieving wife. These all died in their sins. They went down to the pit in spite of knowledge, warnings and opportunities; and they all teach us that it is not privileges alone that men need. They need the grace of the Holy Spirit.

Let us value religious privileges, but let us not rest entirely upon them. Let us desire to have the benefit of them in all our movements in life, but let us not put them in the place of Christ. Let us use them thankfully if God grants them to us, but let us take care that they produce some fruit in our heart and life. If they do not do good, they often do positive harm: they sear the conscience, they increase responsibility, they aggravate condemnation. The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow dries up the dead tree and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things. Once more I say, it is not privileges alone which make people Christians, but the grace of the Holy Spirit. Without that no man will ever be saved.

I ask the members of evangelical congregations in the present day to mark well what I am saying. You go to Mr. A’s, or Mr. B’s church; you think him an excellent preacher; you delight in his sermons; you cannot hear anyone else with the same comfort; you have learned many things since you attended his ministry; you consider it a great privilege to be one of his hearers! All this is very good. It is a privilege. I should be thankful if ministers like yours were multiplied a thousandfold. But after all, what have you got in your heart? Have you yet received the Holy Spirit? If not, you are no better than Lot’s wife.

I ask the servants of religious families to mark well what I am saying. It is a great privilege to live in a house where the fear of God reigns. It is a privilege to hear family prayers morning and evening, to hear the Word of God regularly expounded, to have a quiet Sunday, and to be able always to go to church. These are the things that you ought to seek after when you try to get a situation; these are the things which make a really good place. High wages and light work will never make up for a constant round of worldliness, Sabbath–breaking and sin. But take heed that you do not rest content with these things; do not suppose because you have all these spiritual advantages that you will of course go to heaven. You must have grace in your own heart, as well as attend family prayers. If not, you are at present no better than Lot’s wife.

I ask the children of religious parents to mark well what I am saying. It is the highest privilege to be the child of a godly father and mother and to be brought up in the midst of many prayers. It is a blessed thing indeed to be taught the gospel from our earliest infancy and to hear of sin and Jesus and the Holy Spirit and holiness and heaven from the first moment we can remember anything. But, oh, take heed that you do not remain barren and unfruitful in the sunshine of all these privileges; beware lest your heart remains hard, impenitent and worldly, notwithstanding the many advantages you enjoy. You cannot enter the kingdom of God on the credit of your parents’ religion. You must eat the bread of life for yourself and have the witness of the Spirit in your own heart. You must have repentance of your own, faith of your own and sanctification of your own. If not, you are no better than Lot’s wife.

I pray God that all professing Christians in these days may lay these things to heart. May we never forget that privileges alone cannot save us. Light and knowledge and faithful preaching and abundant means of grace and the company of holy people are all great blessings and advantages. Happy are those who have them! But, after all, there is one thing without which privileges are useless: that one thing is the grace of the Holy Spirit. Lot’s wife had many privileges; but Lot’s wife had no grace.

2. The sin which Lot’s wife committed

The history of the sin which Lot’s wife committed is given by the Holy Spirit in few and simple words: "She looked back from behind her husband, and she became a pillar of salt." We are told no more than this. There is a naked solemnity about the history. The sum and substance of her transgression lies in these three words: "She looked back."

Does that sin seem small in the eyes of any reader of this message? Does the fault of Lot’s wife appear a trifling one to be visited with such a punishment? This is the feeling, I dare say, that rises in some hearts. Give me your attention while I reason with you on the subject. There was far more in that look than strikes you at first sight: it implied far more than it expressed. Listen, and you shall hear.

a. That look was a little thing, but it revealed the true character of Lot’s wife. Little things will often show the state of a man’s mind even better than great ones, and little symptoms are often the signs of deadly and incurable diseases. The apple that Eve ate was a little thing, but it proved that she had fallen from innocence and become a sinner. A crack in an arch seems a little thing; but it proves that the foundation is giving way, and the whole fabric is unsafe. A little cough in a morning seems an unimportant ailment; but it is often an evidence of failing in the constitution and leads on to decline, consumption and death. A straw may show which way the wind blows, and one look may show the rotten condition of a sinner’s heart (Matt. 5:28).

b. That look was a little thing, but it told of disobedience in Lot’s wife. The command of the angel was straight and unmistakable: "Look not behind you" (Gen. 19:17). This command Lot’s wife refused to obey. But the Holy Spirit says that "to obey is better than sacrifice," and that "rebellion is as the sin of witchcraft" (1 Sam. 15:22, 23). When God speaks plainly by His Word, or by His messengers, man’s duty is clear.

c. That look was a little thing, but it told of proud unbelief in Lot’s wife. She seemed to doubt whether God was really going to destroy Sodom: she appeared not to believe there was any danger or any need for such a hasty flight. But without faith it is impossible to please God (Heb. 11:6). The moment a man begins to think he knows better than God and that God does not mean anything when He threatens, his soul is in great danger. When we cannot see the reason of God’s dealings, our duty is to hold our peace and believe.

d. That look was a little thing, but it told of secret love of the world in Lot’s wife. Her heart was in Sodom, though her body was outside. She had left her affections behind when she fled from her home. Her eye turned to the place where her treasure was, as the compass needle turns to the pole. And this was the crowning point of her sin. "The friendship of the world is enmity with God" (James 4:4). "If any man love the world, the love of the Father is not in him" (1 John 2:15).

This aspect of our subject deserves special attention; let us focus our minds and hearts upon it. I believe it to be the part to which the Lord Jesus particularly intends to direct us. I believe He would have us observe that Lot’s wife was lost by looking back to the world. Her profession was at one time fair and specious, but she never really gave up the world. She seemed at one time in the road to safety, but even then the lowest and deepest thoughts of her heart were for the world. The immense danger of worldliness is the grand lesson which the Lord Jesus means us to learn. Oh, that we may all have an eye to see and a heart to understand!

I believe there never was a time when warnings against worldliness were so much needed by the church of Christ as they are at the present day. Every age is said to have its own peculiar epidemic disease; the epidemic disease to which the souls of Christians are liable just now is the love of the world. It is a pestilence that walks in darkness and a sickness that destroys at noonday. It "has cast down many wounded; yes, many strong men have been wounded by it." I would sincerely raise a warning voice and try to arouse the slumbering consciences of all who make a profession of religion. I would sincerely cry aloud, "Remember the sin of Lot’s wife." She was no murderess, no adulteress, no thief; but she was a professor of religion, and she looked back.

There are thousands of baptized people in our churches who are proof against immorality and infidelity and yet fall victims to the love of the world. There are thousands who run well for a season and seem to bid fair to reach heaven, but by and by give up the race and turn their backs on Christ altogether. And what has stopped them? Have they found the Bible not true? Have they found the Lord Jesus fail to keep His word? No, not at all. But they have caught the epidemic disease: they are infected with the love of this world. I appeal to every true–hearted evangelical minister who reads this message: I ask him to look around his congregation. I appeal to every old–established Christian: I ask him to look around the circle of his acquaintance. I am sure that I am speaking the truth. I am sure that it is high time to remember the sin of Lot’s wife.

a. How many children of religious families begin well and end ill! In the days of their childhood they seem full of religion. They can repeat texts and hymns in abundance; they have spiritual feelings and convictions of sin; they profess love to the Lord Jesus and desires after heaven; they take pleasure in going to church and hearing sermons; they say things which are treasured up by their fond parents as indications of grace; they do things which make relations say, "What manner of child will this be?" But, alas, how often their goodness vanishes like the morning cloud and like the dew that passes away! The boy becomes a young man and cares for nothing but amusements, field sports, reveling and excess. The girl becomes a young woman and cares for nothing but dress, gay company, novel reading and excitement. Where is the spirituality which once appeared to promise so fair? It is all gone; it is buried; it is overflowed by the love of the world. They walk in the steps of Lot’s wife. They look back.

b. How many married people do well in religion, to all appearance, until their children begin to grow up, and then they fall away! In the early years of their married life they seem to follow Christ diligently and to witness a good confession. They regularly attend the preaching of the gospel; they are fruitful in good works; they are never seen in vain and dissipated society. Their faith and practice are both sound, and walk hand in hand. But, alas, how often a spiritual blight comes over the household when a young family begins to grow up, and sons and daughters have to be brought forward in life. A leaven of worldliness begins to appear in their habits, dress, entertainments and employment of time. They are no longer strict about the company they keep and the places they visit. Where is the decided line of separation which they once observed? Where is the unswerving abstinence from worldly amusements which once marked their course? It is all forgotten. It is all laid aside, like an old almanac. A change has come over them: the spirit of the world has taken possession of their hearts. They walk in the steps of Lot’s wife. They look back.

c. How many young women seem to love decided religion until they are twenty or twenty–one and then lose all! Up to this time of their life their conduct in religious matters is all that could be desired. They keep up habits of private prayer; they read their Bibles diligently; they visit the poor, when they have opportunity; they teach in Sunday schools, when there is an opening; they minister to the temporal and spiritual wants of the poor; they like religious friends; they love to talk on religious subjects; they write letters full of religious expressions and religious experience. But, alas, how often they prove unstable as water and are ruined by the love of the world! Little by little they fall away and lose their first love. Little by little the "things seen" push out of their minds the "things unseen" and, like the plague of locusts, eat up every green thing in their souls. Step by step they go back from the decided position they once took up. They cease to be jealous about sound doctrine; they pretend to find out that it is "uncharitable" to think one person has more religion than another; they discover it is "exclusive" to attempt any separation from the customs of society. By and by they give their affections to some man who makes no pretense to decided religion. At last they end by giving up the last remnant of their own Christianity and becoming thorough children of the world. They walk in the steps of Lot’s wife. They look back.

d. How many communicants in our churches were at one time zealous and earnest professors and have now become torpid, formal and cold! Time was when none seemed so much alive in religion as they were; none were so diligent in their attendance on the means of grace; none were so anxious to promote the cause of the gospel and so ready for every good work; none were so thankful for spiritual instruction; none were apparently so desirous to grow in grace. But now, alas, everything seems altered! The "love of other things" has taken possession of their hearts and choked the good seed of the Word. The money of the world, the rewards of the world, the literature of the world, the honors of the world have now the first place in their affections. Talk to them, and you will find no response about spiritual things. Mark their daily conduct, and you will see no zeal about the kingdom of God. A religion they have indeed, but it is living religion no more. The spring of their former Christianity is dried up and gone; the fire of the spiritual machine is quenched and cold; earth has put out the flame which once burned so brightly. They have walked in the steps of Lot’s wife. They have looked back.

e. How many clergymen work hard in their profession for a few years and then become lazy and indolent from the love of this present world! At the outset of their ministry they seem willing to spend and be spent for Christ; they are instant in season and out of season; their preaching is lively and their churches are filled. Their congregations are well looked after; cottage lectures, prayer meetings, house–to–house visitation are their weekly delight. But, alas, how often after "beginning in the Spirit" they end "in the flesh" and, like Samson, are shorn of their strength in the lap of that Delilah, the world! They are preferred to some rich living; they marry a worldly wife; they are puffed up with pride and neglect study and prayer. A nipping frost cuts off the spiritual blossoms which once bade so fair. Their preaching loses its unction and power; their weekday work becomes less and less; the society they mix in becomes less select; the tone of their conversation becomes more earthly. They cease to disregard the opinion of man; they imbibe a morbid fear of "extreme views," and are filled with a cautious dread of giving offense. And at last the man who at one time seemed likely to be a real successor of the apostles and a good soldier of Christ settles down on his lees as a clerical gardener, farmer, or diner out, by whom nobody is offended and nobody is saved. His church becomes half empty; his influence dwindles away; the world has bound him hand and foot. He has walked in the steps of Lot’s wife. He has looked back.

It is sad to write of these things, but it is far more sad to see them. It is sad to observe how professing Christians can blind their consciences by specious arguments on this subject and can defend positive worldliness by talking of the "duties of their station," the "courtesies of life" and the necessity of having a "cheerful religion."

It is sad to see how many a gallant ship launches forth on the voyage of life with every prospect of success and, springing this leak of worldliness, goes down with all her freight in full view of the harbor of safety. It is saddest of all to observe how many flatter themselves it is all right with their souls when it is all wrong, by reason of this love of the world. Gray hairs are here and there upon them, and they know it not. They began with Jacob and David and Peter, and they are likely to end with Esau and Saul and Judas Iscariot. They began with Ruth and Hannah and Mary and Persis, and they are likely to end with Lot’s wife.

Beware of a half–hearted religion. Beware of following Christ from any secondary motive, to please relations and friends, to keep in with the custom of the place or family in which you reside, to appear respectable and have the reputation of being religious. Follow Christ for His own sake, if you follow Him at all. Be thorough, be real, be honest, be sound, be whole–hearted. If you have any religion at all, let your religion be real. See that you do not sin the sin of Lot’s wife.

Beware of ever supposing that you may go too far in religion and of secretly trying to keep in with the world. I want no reader of this message to become a hermit, a monk or a nun: I wish everyone to do his real duty in that state of life to which he is called. But I do urge on every professing Christian who wishes to be happy the immense importance of making no compromise between God and the world. Do not try to drive a hard bargain, as if you wanted to give Christ as little of your heart as possible, and to keep as much as possible of the things of this life. Beware lest you overreach yourself and end by losing all. Love Christ with all your heart and mind and soul and strength. Seek first the kingdom of God and believe that then all other things shall be added to you. Take heed that you do not prove a copy of the character John Bunyan draws, Mr. Facing–both–ways. For your happiness’ sake, for your usefulness’ sake, for your safety’s sake, for your soul’s sake, beware of the sin of Lot’s wife. Oh, it is a solemn saying of our Lord Jesus: "No man having put his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62).

3. The judgment which God inflicted upon her

The Scripture describes the end of Lot’s wife in few and simple words. It is written that "she looked back and became a pillar of salt." A miracle was wrought to execute God’s judgment on this guilty woman. The same almighty hand which first gave her life took that life away in the twinkling of an eye. From living flesh and blood, she was turned into a pillar of salt.

That was a fearful end for a soul to come lo! To die at any time is a solemn thing. To die amid kind friends and relations, to die calmly and quietly in one’s bed, to die with the prayers of godly men still sounding in your ears, to die with a good hope through grace in the full Assurance of salvation, leaning on the Lord Jesus, buoyed up by gospel promises, to die even so, I say, is a serious business. But to die suddenly and in a moment, in the very act of sin, to die in full health and strength, to die by the direct interposition of an angry God—this is fearful indeed. Yet this was the end of Lot’s wife. I cannot blame the Prayer Book litany, as some do, for retaining this petition: "From sudden death, good Lord, deliver us."

That was a hopeless end for a soul to come lo! There are cases where one hopes, as it were, against hope, about the souls of those we see go down to the grave. We try to persuade ourselves that our poor departed brother or sister may have repented unto salvation at the last moment and laid hold on the hem of Christ’s garment at the eleventh hour. We call to mind God’s mercies; we remember the Spirit’s power; we think on the case of the penitent thief; we whisper to ourselves that saving work may have gone on even on that dying bed which the dying person had not strength to tell. But there is an end of all such hopes when a person is suddenly cut down in the very act of sin. Charity itself can say nothing when the soul has been summoned away in the very midst of wickedness, without even a moment’s time for thought or prayer. Such was the end of Lot’s wife. It was a hopeless end. She went to hell.

But it is good for us all to mark these things. It is good to be reminded that God can punish sharply those who sin willfully and that great privileges misused bring down great wrath on the soul. Pharaoh saw all the miracles which Moses worked; Korah, Dathan and Abiram had heard God speaking from Mount Sinai; Hophni and Phinehas were sons of God’s high priest; Saul lived in the full light of Samuel’s ministry; Ahab was often warned by Elijah the prophet; Absalom enjoyed the privilege of being one of David’s children; Belshazzar had Daniel the prophet hard by his door; Ananias and Sapphira joined the church in the days when the apostles were working miracles; Judas Iscariot was a chosen companion of our Lord Jesus Christ Himself. But they all sinned with a high hand against light and knowledge, and they were all suddenly destroyed without remedy. They had no time or space for repentance. As they lived, so they died; as they were, they hurried away to meet God. They went with all their sins upon them, unpardoned, unrenewed and utterly unfit for heaven. And being dead they yet speak. They tell us, like Lot’s wife, that it is a perilous thing to sin against light, that God hates sin, and that there is a hell.

I feel constrained to speak freely to my readers on the subject of hell. Suffer me to use the opportunity which the end of Lot’s wife affords. I believe the time is come when it is a positive duty to speak plainly about the reality and eternity of hell. A flood of false doctrine has lately broken in upon us. Men are beginning to tell us that God is too merciful to punish souls forever, that there is a love of God lower even than hell, and that all mankind, however wicked and ungodly some of them may be, will sooner or later be saved. We are invited to leave the old paths of apostolic Christianity. We are told that the views of our fathers about hell, and the devil, and punishment, are obsolete and old–fashioned. We are to embrace what is called a "kinder theology" and treat hell as a pagan fable or a bugbear to frighten children and fools. Against such false teaching I desire, for one, to protest. Painful, sorrowful, distressing as the controversy may be, we must not blink it or refuse to look the subject in the face. I, for one, am resolved to maintain the old position, and to assert the reality and eternity of hell.

Believe me, this is no mere speculative question. It is not to be classed with disputes about liturgies and church government. It is not to be ranked with mysterious problems, like the meaning of Ezekiel’s temple or the symbols of Revelation. It is a question which lies at the very foundation of the whole gospel. The moral attributes of God, His justice, His holiness, His purity, are all involved in it. The necessity of personal faith in Christ, and the sanctification of the Spirit, are all at stake. Once let the old doctrine about hell be overthrown, and the whole system of Christianity is unsettled, unscrewed, unpinned and thrown into disorder.

Believe me, the question is not one in which we are obliged to fall back on the theories and inventions of man. The Scripture has spoken plainly and fully on the subject of hell. I hold it to be impossible to deal honestly with the Bible and to avoid the conclusions to which it will lead us on this point. If words mean anything, there is such a place as hell. If texts are to be interpreted fairly, there are those who will be cast into it. If language has any sense belonging to it, hell is forever. I believe that the man who finds arguments for evading the evidence of the Bible on this question has arrived at a state of mind in which reasoning is useless. For my own part, it seems just as easy to argue that we do not exist, as to argue that the Bible does not teach the reality and eternity of hell.

a. Settle it firmly in your mind that the same Bible which teaches that God in mercy and compassion sent Christ to die for sinners does also teach that God hates sin and must, from His very nature, punish all who cleave to sin or refuse the salvation He has provided. The very same chapter which declares, "God so loved the world," declares also, that "the wrath of God abides" on the unbeliever (John 3:16, 36). The very same gospel which is launched into the earth with the blessed tidings, "He that believes and is baptized shall be saved," proclaims in the same breath, "He that believes not shall be damned" (Mark 16:16).

b. Settle it firmly in your mind that God has given us proof upon proof in the Bible that He will punish the hardened and unbelieving and that He can take vengeance on His enemies, as well as show mercy on the penitent. The drowning of the old world by the flood, the burning of Sodom and Gomorrah, the overthrow of Pharaoh and all his host in the Red Sea, the judgment on Korah, Dathan and Abiram, the utter destruction of the seven nations of Canaan—all teach the same dreadful truth. They are all given to us as beacons and signs and warnings, that we may not provoke God. They are all meant to lift up the corner of the curtain which hangs over things to come and to remind us that there is such a thing as the wrath of God. They all tell us plainly that "the wicked shall be turned into hell" (Ps. 9:17).

c. Settle it firmly in your mind that the Lord Jesus Christ Himself has spoken most plainly about the reality and eternity of hell. The parable of the rich man and Lazarus contains things which should make men tremble. But it does not stand alone. No lips have used so many words to express the awfulness of hell, as the lips of Him who spoke as never man spoke, and who said, "The word which you hear is not Mine, but the Father’s which sent Me" (John 14:24). Hell, hell fire, the damnation of hell, eternal damnation, the resurrection of damnation, everlasting fire, the place of torment, destruction, outer darkness, the worm that never dies, the fire that is not quenched, the place of weeping, wailing and gnashing of teeth, everlasting punishment—these, these are the words which the Lord Jesus Christ Himself employs. Away with the miserable nonsense which people talk in this day, who tell us that the ministers of the gospel should never speak of hell! They only show their own ignorance, or their own dishonesty, when they talk in such a manner. No man can honestly read the four Gospels and fail to see that he who would follow the example of Christ must speak of hell.

d. Settle it, lastly, in your mind that the comforting ideas which the Scripture gives us of heaven are at an end, if we once deny the reality or eternity of hell. Is there no future separate abode for those who die wicked and ungodly? Are all men after death to be mingled together in one confused multitude? Why, then, heaven will be no heaven at all! It is utterly impossible for two to dwell happily together except they be agreed. Is there to be a time when the term of hell and punishment will be over? Are the wicked after ages of misery to be admitted into heaven? Why, then, the need of the sanctification of the Spirit is cast aside and despised! I read that men can be sanctified and made meet for heaven on earth; I read nothing of any sanctification in hell. Away with such baseless and unscriptural theories! The eternity of hell is as clearly affirmed in the Bible as the eternity of heaven. Once allow that hell is not eternal, and you may as well say that God and heaven are not eternal. The same Greek word which is used in the expression "everlasting punishment" is the word that is used by the Lord Jesus in the expression "life eternal," and by Paul, in the expression "everlasting God" (Matt. 25:46; Rom. 16:26).

I know that all this sounds dreadful in many ears. I do not wonder. But the only question we have to settle is this: "Is it scriptural?" Is it true? I maintain firmly that it is so; and I maintain that professing Christians ought to be often reminded that they may be lost and go to hell.

I know that it is easy to deny all plain teaching about hell and to make it odious by invidious names. I have often heard of "narrow–minded views," and "old–fashioned notions," and "brimstone theology," and the like. I have often been told that "broad" views are wanted in the present day. I wish to be as broad as the Bible, neither less nor more. I say that he is the narrow–minded theologian who pares down such parts of the Bible as the natural heart dislikes and rejects any portion of the counsel of God.

God knows that I never speak of hell without pain and sorrow. I would gladly offer the salvation of the gospel to the very chief of sinners. I would willingly say to the vilest and most profligate of mankind on his deathbed, "Repent, and believe on Jesus, and you shall be saved." But God forbid that I should ever keep back from mortal man that Scripture reveals a hell as well as heaven and that the gospel teaches that men may be lost as well as saved. The watchman who keeps silence when he sees a fire is guilty of gross neglect; the doctor who tells us we are getting well when we are dying is a false friend; and the minister who keeps back hell from his people in his sermons is neither a faithful nor a charitable man.

Where is the charity of keeping back any portion of God’s truth? He is the kindest friend who tells me the whole extent of my danger. Where is the use of hiding the future from the impenitent and the ungodly? Surely it is like helping the devil if we do not tell them plainly that, "The soul that sins shall surely die." Who knows but the wretched carelessness of many baptized people arises from this, that they have never been told plainly of hell? Who can tell but thousands might be converted if ministers would urge them more faithfully to flee from the wrath to come? Verily, I fear we are many of us guilty in this matter; there is a morbid tenderness among us which is not the tenderness of Christ. We have spoken of mercy, but not of judgment; we have preached many sermons about heaven, but few about hell; we have been carried away by the wretched fear of being thought "low, vulgar and fanatical." We have forgotten that He who judges us is the Lord and that the man who teaches the same doctrine that Christ taught cannot be wrong.

If you would ever be a healthy scriptural Christian, I entreat you to give hell a place in your theology. Establish it in your mind as a fixed principle that God is a God of judgment, as well as of mercy, and that the same everlasting counsels which laid the foundation of the bliss of heaven have also laid the foundation of the misery of hell. Keep in full view of your mind that all who die unpardoned and unrenewed are utterly unfit for the presence of God and must be lost forever. They are not capable of enjoying heaven; they could not be happy there. They must go to their own place: and that place is hell. Oh, it is a great thing in these days of unbelief to believe the whole Bible!

If you would ever be a healthy and scriptural Christian, I entreat you to beware of any ministry which does not plainly teach the reality and eternity of hell. Such a ministry may be soothing and pleasant, but it is far more likely to lull you to sleep than to lead you to Christ or build you up in the faith. It is impossible to leave out any portion of God’s truth without spoiling the whole. That preaching is sadly defective which dwells exclusively on the mercies of God and the joys of heaven and never sets forth the terrors of the Lord and the miseries of hell. It may be popular, but it is not scriptural; it may amuse and gratify, but it will not save. Give me the preaching which keeps back nothing that God has revealed. You may call it stern and harsh; you may tell us that to frighten people is not the way to do them good. But you are forgetting that the grand object of the gospel is to persuade men to "flee from the wrath to come," and that it is vain to expect men to flee unless they are afraid. Well would it be for many professing Christians if they were more afraid about their souls than they now are!

If you desire to be a healthy Christian, consider often what your own end will be. Will it be happiness, or will it be misery? Will it be the death of the righteous, or will it be a death without hope, like that of Lot’s wife? You cannot live always; there must be an end one day. The last sermon will one day be heard; the last prayer will one day be prayed; the last chapter in the Bible will one day be read; meaning, wishing, hoping, intending, resolving, doubting, hesitating—all will at length be over. You will have to leave this world and to stand before a holy God. Oh, that you would be wise! Oh, that you would consider your latter end!

You cannot trifle forever: a time will come when you must be serious. You cannot put off your soul’s concerns forever: a day will come when you must have a reckoning with God. You cannot be always singing and dancing and eating and drinking and dressing and reading and laughing and jesting and scheming and planning and moneymaking. The summer insects cannot always sport in the sunshine. The cold chilly evening will come at last and stop their sport forever. So will it be with you. You may put off religion now and refuse the counsel of God’s ministers, but the cool of the day is drawing on when God will come down to speak with you. And what will your end be? Will it be a hopeless one, like that of Lot’s wife?

I beseech you, by the mercies of God, to look this question fairly in the face. I entreat you not to stifle conscience by vague hopes of God’s mercy, while your heart cleaves to the world. I implore you not to drown convictions by childish fancies about God’s love, while your daily ways and habits show plainly that "the love of the Father is not in you." There is mercy in God, like a river, but it is for the penitent believer in Christ Jesus. There is a love in God toward sinners which is unspeakable and unsearchable, but it is for those who hear Christ’s voice and follow Him. Seek to have an interest in that love. Break off every known sin; come out boldly from the world; cry mightily to God in prayer; cast yourself wholly and unreservedly on the Lord Jesus for time and eternity; lay aside every weight. Cling to nothing, however dear, which interferes with your soul’s salvation; give up everything, however precious, which comes between you and heaven. This old shipwrecked world is fast sinking beneath your feet; the one thing needful is to have a place in the lifeboat and get safe to shore. Give diligence to make your calling and election sure. Whatever happens to your house and property, see that you make sure of heaven. Oh, better a million times be laughed at and thought extreme in this world, than go down to hell from the midst of the congregation, and end like Lot’s wife!

Let me address the reader particularly here, so I may impress a few salient questions upon your conscience. You have seen the history of Lot’s wife—her privileges, her sin and her end. You have been told of the uselessness of privileges without the gift of the Holy Spirit, of the danger of worldliness and of the reality of hell. Suffer me to wind up all by a few direct appeals to your own heart. In a day of so much light and knowledge and profession, I desire to set up a beacon to preserve souls from shipwreck. I would sincerely moor a buoy in the channel of all spiritual voyagers and paint upon it, "Remember Lot’s wife."

a. Are you careless about the second advent of Christ? Alas, many are! They live like the men of Sodom and the men of Noah’s day: they eat and drink and plant and build and marry and are given in marriage and behave as if Christ was never going to return. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

b. Are you lukewarm, and cold in your Christianity? Alas, many are! They try to serve two masters: they labor to keep friends both with God and mammon. They strive to be a kind of spiritual bat, neither one thing nor the other: not quite a thoroughgoing Christian, but not quite men of the world. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

c. Are you halting between two opinions and disposed to go back to the world? Alas, many are! They are afraid of the cross; they secretly dislike the trouble and reproach of decided religion. They are weary of the wilderness and the manna and would sincerely return to Egypt if they could. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

d. Are you secretly cherishing some besetting sin? Alas, many are! They go far in a profession of religion; they do many things that are right and are very like the people of God. But there is always some darling evil habit which they cannot tear from their heart. Hidden worldliness or covetousness or lust sticks to them like their skin. They are willing to see all their idols broken but this one. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

e. Are you trifling with little sins? Alas many are! They hold the great essential doctrines of the gospel. They keep clear of all gross profligacy or open breach of God’s law, but they are painfully careless about little inconsistencies and painfully ready to make excuses for them. "It is only a little temper, or a little levity, or a little thoughtlessness, or a little forgetfulness," they tell us; "God does not take account of such little matters. We are none of us perfect; God will never require it." If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

f. Are you resting on religious privileges? Alas, many do! They enjoy the opportunity of hearing the gospel regularly preached and of attending many ordinances and means of grace, and they settle down on their lees. They seem to be "rich, and increased with goods, and have need of nothing" (Rev. 3:17), while they have neither faith, nor grace, nor spiritual–mindedness, nor fitness for heaven. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

g. Are you trusting to your religious knowledge? Alas, many do! They are not ignorant, as other men: they know the difference between true doctrine and false. They can dispute, they can reason, they can argue, they can quote texts; but all this time they are not converted, and they are yet dead in trespasses and sins. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

h. Are you making some profession of religion and yet clinging to the world? Alas, many do! They aim at being thought Christians. They like the credit of being serious, steady, proper, regular church–going people; yet all the while their dress, their tastes, their companions, their entertainments tell plainly they are of the world. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

i. Are you trusting that you will have a deathbed repentance? Alas, many do so! They know they are not what they ought to be: they are not yet born again and fit to die. But they flatter themselves that, when their last illness comes, they shall have time to repent and lay hold on Christ and go out of the world pardoned, sanctified and meet for heaven. They forget that people often die very suddenly and that, as they live, they generally die. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

j. Do you belong to an evangelical congregation? Many do and, alas, go no further! They hear the truth Sunday after Sunday and remain as hard as the nether millstone. Sermon after sermon sounds in their ears. Month after month they are invited to repent, to believe, to come to Christ and to be saved. Year after year passes away, and they are not changed. They keep their seat under the teaching of a favorite minister, and they also keep their favorite sins. If you are such a one, I say to you this day, "Take care: remember Lot’s wife."

Oh, may these solemn words of our Lord Jesus Christ be deeply engraved on all our hearts! May they awaken us when we feel sleepy, revive us when we feel dead, sharpen us when we feel dull, warm us when we feel cold! May they prove a spur to quicken us when we are falling back and a bridle to check us when we are turning aside! May they be a shield to defend us when Satan casts a subtle temptation at our heart and a sword to fight with, when he says boldly, "Give up Christ, come back to the world, and follow me!" Oh, may we say in such hours of trial, "Soul, remember your Savior’s warning! Soul, soul, have you forgotten His words? Soul, soul, remember Lot’s wife!"

Christ’s Greatest Trophy

One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!" But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong." Then he said, "Jesus, remember me when you come into your kingdom." Jesus answered him, "I tell you the truth, today you will be with me in paradise." Luke 23:39-43

There are few passages in the New Testament which are more familiar to men’s ears than the verses which head this message. They contain the well known story of ‘the penitent thief.’

And it is right and good that these verses should be well known. They have comforted many troubled minds; they have brought peace to many uneasy consciences; they have been a healing balm to many wounded hearts; they have been a medicine to many sin–sick souls; they have smoothed down not a few dying pillows. Wherever the gospel of Christ is preached, they will always be honored, loved and had in remembrance.

I wish to say something about these verses. I will try to unfold the Leading lessons which they are meant to teach. I cannot see the peculiar mental state of anyone into whose hands this message may fall. But I can see truths in this passage which no man can ever know too well. Here is the greatest trophy which Christ ever won.

1. Christ’s power and willingness to save sinners

This is the main doctrine to be gathered from the history of the penitent thief. It teaches us that which ought to be music in the ears of all who hear it: it teaches us that Jesus Christ is ‘mighty to save’ (Isa. 63:1).

I ask anyone to say whether a case could look more hopeless and desperate than that of this penitent thief once did.

He was a wicked man, a malefactor, a thief, if not a murderer. We know this, for such only were crucified. He was suffering a just punishment for breaking the laws. And as he had lived wicked, so he seemed determined to die wicked, for at first, when he was crucified, he railed on our Lord.

And he was a dying man. He hung there, nailed to a cross, from which he was never to come down alive. He had no longer power to stir hand or foot. His hours were numbered; the grave was ready for him. There was but a step between him and death.

If ever there was a soul hovering on the brink of hell, it was the soul of this thief. If ever there was a case that seemed lost, gone and past recovery, it was his. If ever there was a child of Adam whom the devil made sure of as his own, it was this man.

But see now what happened. He ceased to rail and blaspheme, as he had done at the first; he began to speak in another manner altogether. He turned to our blessed Lord in prayer. He prayed Jesus to ‘remember him when He came into His kingdom’. He asked that his soul might be cared for, his sins pardoned and himself thought of in another world. Truly this was a wonderful change!

And then mark what kind of answer he received. Some would have said he was too wicked a man to be saved; but it was not so. Some would have fancied it was too late, the door was shut, and there was no room for mercy; but it proved not too late at all. The Lord Jesus returned him an immediate answer, spoke kindly to him, assured him he should be with Him that day in paradise, pardoned him completely, cleansed him thoroughly from his sins, received him graciously, justified him freely, raised him from the gates of hell, gave him a title to glory. Of all the multitude of saved souls, none ever received so glorious an assurance of his own salvation as did this penitent thief. Go over the whole list, from Genesis to Revelation, and you will find none who had such words spoken to him as these ‘Today shall you be with Me in paradise.’

I believe the Lord Jesus never gave so complete a proof of His power and will to save, as He did upon this occasion. In the day when He seemed most weak, He showed that He was a strong deliverer. In the hour when His body was racked with pain, He showed that He could feel tenderly for others. At the time when He Himself was dying, He conferred on a sinner eternal life.

Now, have I not a right to say, ‘Christ is able to save to the uttermost them that come unto God by Him?’ (Heb. 7:25) Behold the proof of it. If ever sinner was too far gone to be saved, it was this thief. Yet he was plucked as a brand from the fire.

Have I not a right to say, ‘Christ will receive any poor sinner who comes to Him with the prayer of faith, and cast out none?’ Behold the proof of it. If ever there was one that seemed too bad to be received, this was the man. Yet the door of mercy was wide open even for him.

Have I not a right to say, ‘By grace you may be saved through faith, not of works fear not, only believe?’ Behold the proof of it. This thief was never baptized; he belonged to no visible church; he never received the Lord’s Supper; he never did any work for Christ; he never gave money to Christ’s cause! But he had faith, and so he was saved.

Have I not a right to say, ‘The youngest faith will save a man’s soul, if it only be true,? Behold the proof of it. This man’s faith was only one day old; but it led him to Christ, and preserved him from hell.

Why then should any man or woman despair with such a passage as this in the Bible? Jesus is a Physician who can cure hopeless cases. He can quicken dead souls, and call the things which be not as though they were.

Never should any man or woman despair! Jesus is still the same now that He was eighteen hundred years ago. The keys of death and hell are in His hand. When He opens none can shut.

What though your sins be more in number than the hairs of your head? What though your evil habits have grown with your growth, and strengthened with your strength? What though you have hitherto hated good and loved evil all the days of your life? These things are sad indeed, but there is hope, even for you. Christ can heal you, Christ can raise you from your low estate. Heaven is not shut against you. Christ is able to admit you, if you will humbly commit your soul into His hands.

Are your sins forgiven? If not, I set before you this day a full and free salvation. I invite you to follow the steps of the penitent thief come to Christ and live. I tell you that Jesus is very pitiful, and of tender mercy. I tell you He can do everything that your soul requires. Though your sins be as scarlet, He can make them white as snow; though they be red like crimson, they shall be as wool. Why should you not be saved as well as another? Come unto Christ and live.

Are you a true believer? If you are, you ought to glory in Christ. Glory not in your own faith, your own feelings, your own knowledge, your own prayers, your own amendment, your own diligence. Glory in nothing but Christ. Alas! the best of us know but little of that merciful and mighty Savior. We do not exalt Him and glory in Him enough. Let us pray that we may see more of the fullness there is in Him.

Do you ever try to do good to others? If you do, remember to tell them about Christ. Tell the young, tell the poor, tell the aged, tell the ignorant’ tell the sick, tell the dying—tell them all about Christ. Tell them of His power, and tell them of His love; tell them of His doings, and tell them of His feelings; tell them what He has done for the chief of sinners; tell them what He is willing to do to the last day of time; tell it them over and over again. Never be tired of speaking of Christ. Say to them broadly and fully, freely and unconditionally, unreservedly and undoubtingly, ‘Come unto Christ, as the penitent thief did; come unto Christ, and you shall be saved.’

2. If some are saved in the very hour of death, others are not

This is a truth that never ought to be passed over, and I dare not leave it unnoticed. It is a truth that stands out plainly in the sad end of the other malefactor, and is only too often forgotten. Men forget that there were ‘two thieves.’

What became of the other thief who was crucified? Why did he not turn from his sin, and call upon the Lord? Why did he remain hardened and impenitent? Why was he not saved? It is useless to try to answer such questions. Let us be content to take the fact as we find it, and see what it is meant to teach us.

We have no right whatever to say this thief was a worse man than his companion there is nothing to prove it. Both plainly were wicked men; both were receiving the due reward of their deeds; both hung by the side of our Lord Jesus Christ; both heard Him pray for His murderers, both saw Him suffer patiently. But while one repented, the other remained hardened; while one began to pray, the other went on railing; while one was converted in his last hours, the other died a bad man, as he had lived; while one was taken to paradise, the other went to his own place—the place of the devil and his angels.

Now these things are written for our warning. There is warning, as well as comfort in these verses, and that is a very solemn warning, too.

They tell me loudly, that though some may repent and be converted on their deathbeds, it does not at all follow that all will. A deathbed is not always a saving time.

They tell me loudly, that two men may have the same opportunities of getting good for their souls, may be placed in the same position, see the same things and hear the same things, and yet only one of the two shall take advantage of them, repent, believe and be saved.

They tell me, above all, that repentance and faith are the gifts of God and are not in a man’s own power; and that if any one flatters himself he can repent at his own time, choose his own season, seek the Lord when he pleases and, like the penitent thief, be saved at the very last, he may find at length he is greatly deceived.

And it is good and profitable to bear this in mind. There is an immense amount of delusion in the world on this very subject. I see many allowing life to slip away, quite unprepared to die. I see many allowing that they ought to repent, but always putting off their own repentance. And I believe one grand reason is, that most men suppose they can turn to God just when they like! They wrest the parable of the laborer in the vineyard, which speaks of the eleventh hour, and use it as it never was meant to be used. They dwell on the pleasant part of the verses I am now considering, and forget the rest. They talk of the thief that went to paradise and was saved, and they forget the one who died as he had lived and was lost.

I entreat every man of common sense who reads this message to take heed that he does not fall into this mistake.

Look at the history of men in the Bible, and see how often these notions I have been speaking of are contradicted. Mark well how many proofs there are that two men may have the same light offered them, and only one use it, and that no one has a right to take liberties with God’s mercy, and presume he will be able to repent just when he likes.

Look at Saul and David. They lived about the same time; they rose from the same rank in life; they were called to the same position in the world; they enjoyed the ministry of the same prophet, Samuel; they reigned the same number of years! Yet one was saved, and the other lost

Look at Sergius Paulus and Gallio. They were both Roman governors; they were both wise and prudent men in their generation; they both heard the apostle Paul preach! But one believed and was baptized, the other ‘cared for none of those things’ (Acts 18:17).

Look at the world around you. See what is going on continually under your eyes. Two sisters will often attend the same ministry, listen to the same truths, hear the same sermons, and yet only one shall be converted unto God, while the other remains totally unmoved. Two friends often read the same religious book one is so moved by it, that he gives up all for Christ, the other sees nothing at all in it, and continues the same as before. Hundreds have read Doddridge’s Rise and Progress without profit: with Wilberforce it was one of the beginnings of spiritual life. Thousands have read Wilberforce’s Practical View of Christianity and laid it down again unaltered from the time Leigh Richmond read it he became another man. No man has any warrant for saying, ‘Salvation is in my own power.’

I do not pretend to explain these things. I only put them before you as great facts; and I ask you to consider them well.

You must not misunderstand me. I do not want to discourage you. I say these things in all affection, to give you warning of danger. I do not say them to drive you back from heaven. I say them rather to draw you on, and bring you to Christ, while He can be found.

I want you to beware of presumption. Do not abuse God’s mercy and compassion. Do not continue in sin, I beseech you, and do you think can repent and believe and be saved, just when you like, when you please, when you will and when you choose. I would always set before you an open door. I would always say, ‘While there is life there is hope,’ But if you would be wise, put nothing off that concerns your soul.

I want you to beware of letting slip good thoughts and godly convictions, if you have them. Cherish them and nourish them, lest you lose them for ever. Make the most of them, lest they take to themselves wings and flee away. Have you an inclination to begin praying? Put it in practice at once. Have you an idea of beginning really to serve Christ? Set about it at once. Are you enjoying any spiritual light? See that you live up to your light. Trifle not with opportunities, lest the day come when you will want to use them, and not be able. Linger not, lest you become wise too late.

You may say, perhaps, ‘It is never too late to repent.’ I answer, ‘That is right enough; but late repentance is seldom true.’ And I say further, you cannot be certain if you put off repenting, you will repent at all.

You may say, ‘Why should I be afraid? The penitent thief was saved.’ I answer, ‘That is true; but look again at the passage which tells you that the other thief was lost.’

3. The Spirit always leads saved souls in one way

This is a point that deserves particular attention, and is often overlooked. Men look at the broad fact that the penitent thief was saved when he was dying, and they look no further.

They do not consider the evidences this thief left behind him. They do not observe the abundant proof he gave of the work of the Spirit in his heart. And these proofs I wish to trace out. I wish to show you that the Spirit always works in one way, and that, whether He converts a man in an hour, as He did the penitent thief, or whether by slow degrees, as He does others, the steps by which He leads souls to heaven are always the same.

Let me try to make this clear to everyone who reads this message. I want to put you on your guard. I want you to shake off the common notion that there is some easy royal road to heaven from a dying bed. I want you thoroughly to understand, that every saved soul goes through the same experience, and that the leading principles of the penitent thief’s religion were just the same as those of the oldest saint that ever lived.

a. See how strong this man’s faith was. He called Jesus ‘Lord.’ He declared his belief that He would have a ‘kingdom.’ He believed that He was able to give him eternal life and glory, and in this belief prayed to Him. He maintained His innocence of all the charges brought against Him. ‘This Man,’ said he, ‘has done nothing amiss.’ Others perhaps may have thought the Lord innocent—none said so openly but this poor dying man.

And when did all this happen? It happened when the whole nation had denied Christ, shouting, ‘Crucify Him, crucify Him we have no king but Caesar’; when the chief priests and Pharisees had condemned and found Him ‘guilty of death’; when even His own disciples had forsaken Him and fled; when He was hanging, faint, bleeding and dying on the cross, numbered with transgressors, and accounted accursed. This was the hour when the thief believed in Christ, and prayed to Him! Surely such faith was never seen since the world began.

The disciples had seen mighty signs and miracles. They had seen the dead raised with a word and lepers healed with a touch, the blind receiving sight, the dumb made to speak, the lame made to walk. They had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land. They had all of them heard Him speak as no man ever spoke, and hold out promises of good things yet to come. They had some of them had a foretaste of His glory in the mount of transfiguration. Doubtless their faith was ‘the gift of God,’ but still they had much to help it.

The dying thief saw none of the things I have mentioned. He only saw our Lord in agony, and in weakness, in suffering and in pain. He saw Him undergoing a dishonorable punishment, deserted, mocked, despised, blasphemed. He saw Him rejected by all the great and wise and noble of His own people, His strength dried up like a potsherd, His life drawing near to the grave (Ps. 22:15; 88:3). He saw no scepter, no royal crown, no outward dominion, no glory, no majesty, no power, no signs of might. And yet the dying thief believed, and looked forward to Christ’s kingdom.

Would you know if you have the Spirit? Then mark the question I put to you this day: where is your faith in Christ?

b. See what a right sense of sin the thief had. He says to his companion, ‘We receive the due reward of our deeds.’ He acknowledges his own ungodliness, and the justice of his punishment. He makes no attempt to justify himself, or excuse his wickedness. He speaks like a man humbled and self–abased by the remembrance of past iniquities. This is what all God’s children feel. They are ready to allow they are poor hell–deserving sinners. They can say with their hearts as well as with their lips ‘We have left undone the things that we ought to have done, and we have done those things that we ought not to have done, and there is no health in us.’

Would you know if you have the Spirit? Then mark my question do you feel your sins?

c. See what brotherly love the thief showed to his companion. He tried to stop his railing and blaspheming, and bring him to a better mind. ‘Does not you fear God’, he says, ‘seeing you are in the same condemnation?’ There is no surer mark of grace than this! Grace shakes a man out of his selfishness, and makes him feel for the souls of others. When the Samaritan woman was converted, she left her water pot, and ran to the city, saying, ‘Come, see a man which told me all things that ever I did is not this the Christ?’ (John 4:28, 29). When Saul was converted, immediately he went to the synagogue at Damascus, and testified to his brethren of Israel that ‘Christ was the Son of God’ (Acts 9:20).

Would you know if you have the Spirit? Then where is your charity and love to souls?

In one word, you see in the penitent thief a finished work of the Holy Spirit. Every part of the believer’s character may be traced in him. Short as his life was after conversion, he found time to leave abundant evidence that he was a child of God. His faith, his prayer, his humility, his brotherly love, are unmistakable witnesses of the reality of his repentance. He was not a penitent in name only, but in deed and in truth.

Let no man therefore think, because the penitent thief was saved, that men can be saved without leaving any evidence of the Spirit’s work. Let such an one consider well what evidences this man left behind, and take care.

It is mournful to hear what people sometimes say about what they call deathbed evidences. It is perfectly fearful to observe how little satisfies some people, and how easily they can persuade themselves that their friends have gone to heaven. They will tell you when their relative is dead and gone, that ‘he made such a beautiful prayer one day’, or that ‘he talked so well’, or that ‘he was so sorry for his old ways, and intended to live so differently if he got better’, or that ‘he craved nothing in this world’, or that ‘he liked people to read to him, and pray with him’. And because they have this to go upon, they seem to have a comfortable hope that he is saved! Christ may never have been named, the way of salvation may never have been in the least mentioned. But it matters not; there was a little talk of religion, and so they are content!

Now I have no desire to hurt the feelings of anyone who reads this message, but I must and will speak plainly upon this subject.

Once for all, let me say, that as a general rule, nothing is so unsatisfactory as deathbed evidences. The things that men say, and the feelings they express when sick and frightened, are little to be depended on. Often, too often, they are the result of fear, and do not spring from the ground of the heart. Often, too often, they are things said by rote, caught from the lips of ministers and anxious friends, but evidently not felt. And nothing can prove all this more clearly than the well–known fact, that the great majority of people who make promises of amendment on a sick bed, and then for the first time talk about religion, if they recover, go back to sin and the world.

When a man has lived a life of thoughtlessness and folly, I want something more than a few fair words and good wishes to satisfy me about his soul, when he comes to his deathbed. It is not enough for me that he will let me read the Bible to him, and pray by his bedside, that he says, he has ‘not thought so much as he ought of religion, and he thinks he should be a different man if he got better.’ All this does not content me; it does not make me feel happy about his state. It is very well as far as it goes, but it is not conversion. It is very well in its way, but it is not faith in Christ. Until I see conversion, and faith in Christ, I cannot and dare not feel satisfied. Others may feel satisfied if they please, and after their friend’s death say, they hope he is gone to heaven. For my part I would rather hold my tongue and say nothing. I would be content with the least measure of repentance and faith in a dying man, even though it be no bigger than a grain of mustard seed. But to be content with anything less than repentance and faith seems to me next door to infidelity.

What kind of evidence do you mean to leave behind as to the state of your soul? Take example by the penitent thief, and you will do well.

When we have carried you to your narrow bed, let us not have to hunt up stray words and scraps of religion, in order to make out that you were a true believer. Let us not have to say in a hesitating way one to another, ‘I trust he is happy; he talked so nicely one day, and he seemed so pleased with a chapter in the Bible on another occasion, and he liked such a person, who is a good man.’ Let us be able to speak decidedly as to your condition. Let us have some solid proof of your repentance, your faith and your holiness, so that none shall be able for a moment to question your state. Depend on it, without this, those you leave behind can feel no solid comfort about your soul. We may use the form of religion at your burial, and express charitable hopes. We may meet you at the churchyard gate, and say, ‘Blessed are the dead that die in the Lord.’ But this will not alter your condition! If you die without conversion to God, without repentance, and without faith, your funeral will only be the funeral of a lost soul; you had better never have been born.

4. Believers in Christ when they die are with the Lord

We are meant, in the next place, to learn from these verses, that believers in Christ when they die are with the Lord.

This you may gather from our Lord’s words to the penitent thief: ‘This day shall you be with Me in paradise.’ And you have an expression very like it in the Epistle to the Philippines, where Paul says he has a desire to ‘depart and be with Christ’ (Phil. 1:23).

I shall say but little on this subject. I would simply lay it before you, for your own private meditations. To my own mind it is very full of comfort and peace.

Believers after death are ‘with Christ.’ That answers many a difficult question, which otherwise might puzzle man’s busy, restless mind. The abode of dead saints, their joys, their feelings, their happiness, all seem met by this simple expression—they are ‘with Christ.’

I cannot enter into full explanations about the separate state of departed believers. It is a high and deep subject, such as man’s mind can neither grasp nor fathom. I know their happiness falls short of what it will be when their bodies are raised again, in the resurrection at the last day, and Jesus returns to earth. Yet I know also they enjoy a blessed rest, a rest from labor a rest from sorrow, a rest from pain—and a rest from sin. But it does not follow because I cannot explain these things, that I am not persuaded they are far happier than they ever were on earth. I see their happiness in this very passage they are ‘with Christ,’ and when I see that I see enough.

If the sheep are with the Shepherd, if the members are with the Head, if the children of Christ’s family are with Him who loved them and carried them all the days of their pilgrimage on earth, all must be well, all must be right.

I cannot describe what kind of place paradise is, because I cannot understand the condition of a soul separate from the body. But I ask no brighter view of paradise than this—that Christ is there. All other things, in the picture which imagination draws of the state between death and resurrection, are nothing in comparison of this. How He is there, and in what way He is there, I know not. Let me only see Christ in paradise when my eyes close in death, and that suffices me. Well does the psalmist say, ‘In Your presence is fullness of joy’ (Ps. 16:11). It was a true saying of a dying girl, when her mother tried to comfort her by describing what paradise would be. ‘There,’ she said to the child, ‘there you will have no pains, and no sickness; there you will see your brothers and sisters, who have gone before you, and will be always happy.’ ‘Ah, mother,’ was the reply, ‘but there is one thing better than all, and that is, Christ will be there!’

It may be you do not think much about your soul. It may be you know little of Christ as your Savior. and have never tasted by experience that He is precious. And yet perhaps you hope to go to paradise when you die. Surely this passage is one that should make you think. Paradise is a place where Christ is. Then can it be a place that you would enjoy?

It may be you are a believer, and yet tremble at the thought of the grave. It seems cold and dreary. You feel as if all before you was dark and gloomy and comfortless. Fear not, but be encouraged by this text. You are going to paradise, and Christ will be there.

5. The eternal portion of every man’s soul is close to him

‘Today,’ says our Lord to the penitent thief, ‘today shall you be with Me in paradise.’ He names no distant period; He does not talk of His entering into a state of happiness as a thing ‘far away.’ He speaks of today—‘this very day in which you are hanging on the cross.’

How near that seems! How awfully near that word brings our everlasting dwelling–place! Happiness or misery, sorrow or joy, the presence of Christ or the company of devils—all are close to us. ‘There is but a step,’ says David, ‘between me and death’ (1 Sam. 20:3). There is but a step, we may say, between ourselves and either paradise or hell.

We none of us realize this as we ought to do. It is high time to shake off the dreamy state of mind in which we live on this matter. We are apt to talk and think, even about believers, as if death was a long journey, as if the dying saint had embarked on a long voyage. It is all wrong, very wrong! Their harbor and their home is close by, and they have entered it.

Some of us know by bitter experience what a long and weary time it is between the death of those we love and the hour when we bury them out of our sight. Such weeks are the slowest, saddest, heaviest weeks in all our lives.. But, blessed be God, the souls of departed saints are free from the very moment their last breath is drawn. While we are weeping, and the coffin is preparing, and the mourning being provided, and the last painful arrangements being made, the spirits of our beloved ones are enjoying the presence of Christ. They are freed forever from the burden of the flesh. They are ‘where the wicked cease troubling, and the weary be at rest’ (Job 3:17).

The very moment that believers die they are in paradise. Their battle is fought; their strife is over. They have passed through that gloomy valley we must one day tread; they have gone over that dark river we must one day cross. They have drunk that last bitter cup which sin has mingled for man; they have reached that place where sorrow and sighing are no more. Surely we should not wish them back again! We should not weep for them, but for ourselves.

We are warring still, but they are at peace. We are laboring, but they are at rest. We are watching, but they are sleeping. We are wearing our spiritual amour, but they have forever put it off. We are still at sea, but they are safe in harbor We have tears, but they have joy. We are strangers and pilgrims, but as for them they are at home. Surely, better are the dead in Christ than the living! Surely the very hour the poor saint dies, he is at once higher and happier than the highest upon earth.

I fear there is a vast amount of delusion on this point. I fear that many, who are not Roman Catholics, and profess not to believe in purgatory, have, notwithstanding, some strange ideas in their minds about the immediate consequences of death.

I fear that many have a sort of vague notion that there is some interval or space of time between death and their eternal state. They fancy they shall go through a kind of purifying change, and that though they die unfit for heaven, they shall yet be found meet for it after all!

But this is an entire mistake. There is no change after death; there is no conversion in the grave; there is no new heart given after the last breath is drawn. The very day we go, we launch forever; the day we go from this world, we begin an eternal condition. From that day there is no spiritual alteration, no spiritual change. As we die, so we shall receive our portion after death; as the tree falls, so it must lie.

If you are an unconverted man, this ought to make you think. Do you know you are close to hell? This very day you might die; and if you died out of Christ, you would open your eyes at once in hell, and in torment.

If you are a true Christian, you are far nearer heaven than you think This very day if the Lord should take you, you would find yourself in paradise. The good land of promise is near to you. The eyes that you closed in weakness and pain would open at once on a glorious rest, such as my tongue cannot describe.

And now let me say a few words in conclusion:

1. This message may fall into the hands of some humble–hearted and contrite sinner. Are you that man? Then here is encouragement for you. See what the penitent thief did, and do likewise. See how he prayed; see how he called on the Lord Jesus Christ; see what an answer of peace he obtained. Brother or sister, why should not you do the same? Why should not you also be saved?

2. This message may fall into the hands of some proud and presumptuous man of the world. Are you that man? Then take warning. See how the impenitent thief died as he had lived and beware lest you come to a like end. Oh, erring brother or sister, be not too confident, lest you die in your sins! Seek the Lord while He may be found. Turn you, turn; why will you die?

3. This message may fall into the hands of some professing believer in Christ. Are you such an one? Then take the penitent thief’s religion as a measure by which to prove your own. See that you know something of true repentance and saving faith, of real humility and fervent charity. Brother or sister, do not be satisfied with the world’s standard of Christianity. Be of one mind with the penitent thief, and you will be wise.

4. This message may fall into the hands of someone who is mourning over departed believers. Are you such an one? Then take comfort from this Scripture. See how your beloved ones are in the best of hands They cannot be better off. They never were so well in their lives as they are now. They are with Jesus, whom their souls loved on earth. Oh, cease from your selfish mourning! Rejoice rather that they are freed from trouble, and have entered into rest.

5. And this message may fall into the hands of some aged servant of Christ. Are you such an one? Then see from these verses how near you are to home. Your salvation is nearer than when you first believed. A few more days of labor and sorrow. and the King of kings shall send for you, and in a moment your warfare shall be at end, and all shall be peace.

The Ruler of the Waves

A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, "Teacher, don't you care if we drown?"

He got up, rebuked the wind and said to the waves, "Quiet! Be still!" Then the wind died down and it was completely calm.

He said to his disciples, "Why are you so afraid? Do you still have no faith?" Mark 4:37-40

It would be well if professing Christians in modern days studied the four Gospels more than they do. No doubt all Scripture is profitable. It is not wise to exalt one part of the Bible at the expense of another. But I think it would be good for some who are very familiar with the Epistles, if they knew a little more about Matthew, Mark, Luke and John.

Now, why do I say this? I say it because I want professing Christians to know more about Christ. It is well to be acquainted with all the doctrines and principles of Christianity. It is better to be acquainted with Christ Himself. It is well to be familiar with faith and grace and justification and sanctification. They are all matters "pertaining to the King." But it is far better to be familiar with Jesus Himself, to see the King’s own face, and to behold His beauty. This is one secret of eminent holiness. He that would be conformed to Christ’s image, and become a Christ–like man, must be constantly studying Christ Himself.

Now the Gospels were written to make us acquainted with Christ. The Holy Spirit has told us the story of His life and death, His sayings and His doings, four times over. Four different inspired hands have drawn the picture of the Savior His ways, His manners, His feelings, His wisdom, His grace, His patience, His love, His power are graciously unfolded to us by four different witnesses. Ought not the sheep to be familiar with the Shepherd? Ought not the patient to be familiar with the Physician? Ought not the bride to be familiar with the Bridegroom? Ought not the sinner to be familiar with the Savior? Beyond doubt it ought to be so. The Gospels were written to make men familiar with Christ, and therefore I wish men to study the Gospels.

On whom must we build our souls if we would be accepted with God? We must build on the Rock, Christ. From whom must we draw that grace of the Spirit which we daily need in order to be fruitful? We must draw from the Vine, Christ. To whom must we look for sympathy when earthly friends fail us or die? We must look to our elder Brother, Christ. By whom must our prayers be presented, if they are to be heard on high? They must be presented by our Advocate, Christ. With whom do we hope to spend the thousand years of glory, and the after eternity? With the King of kings, Christ. Surely we cannot know this Christ too well! Surely there is not a word, nor a deed, nor a day, nor a step, nor a thought in the record of His life, which ought not to be precious to us. We should labor to be familiar with every line that is written about Jesus.

Come now, and let us study a page in our Master’s history. Let us consider what we may learn from the verses of Scripture which stand at the head of this message. You there see Jesus crossing the lake of Galilee, in a boat with His disciples. You see a sudden storm arise while He is asleep. The waves beat into the boat and fill it. Death seems to be close at hand. The frightened disciples awake their Master and cry for help. He arises and rebukes the wind and the waves, and at once there is a calm. He mildly reproves the faithless fears of His companions, and all is over. Such is the picture. It is one full of deep instruction. Come now, and let us examine what we are meant to learn.

1. Following Christ will not prevent our having earthly sorrows and troubles

Here are the chosen disciples of the Lord Jesus in great anxiety. The faithful little flock, which believed when priests and scribes and Pharisees were all alike unbelieving, is allowed by the Shepherd to be much disturbed. The fear of death breaks in upon them like an armed man. The deep water seems likely to go over their souls. Peter, James and John, the pillars of the Church about to be planted in the world, are much distressed.

Perhaps they had not reckoned on all this. Perhaps they had expected that Christ’s service would at any rate lift them above the reach of earthly trials. Perhaps they thought that He, who could raise the dead and heal the sick and feed multitudes with a few loaves and cast out devils with a word, He would never allow His servants to be sufferers upon earth. Perhaps they had supposed He would always grant them smooth journeys, fine weather, an easy course and freedom from trouble and care.

If the disciples thought so, they were much mistaken. The Lord Jesus taught those who a man may be one of His chosen servants, and yet have to go through many an anxiety, and endure many a pain.

It is good to understand this clearly. It is good to understand that Christ’s service never did secure a man from all the ills that flesh is heir to, and never will. If you are a believer, you must reckon on having your share of sickness and pain, of sorrow and tears, of losses and crosses, of deaths and bereavements, of partings and separations, of vexations and disappointments, so long as you are in the body. Christ never undertakes that you shall get to heaven without these. He has undertaken that all who come to Him shall have all things pertaining to life and godliness; but He has never undertaken that He will make them prosperous, or rich, or healthy, and that death and sorrow shall never come to their family.

I have the privilege of being one of Christ’s ambassadors. In His name I can offer eternal life to any man, woman or child who is willing to have it. In His name I do offer pardon, peace, grace, glory, to any son or daughter of Adam who reads this message. But I dare not offer that person worldly prosperity as part and parcel of the Gospel. I dare not offer him long life, an increased income and freedom from pain. I dare not promise the man who takes up the cross and follows Christ that in following Him he shall never meet with a storm.

I know well that many do not like these terms. They would prefer having Christ and good health, Christ and plenty of money, Christ and no deaths in their family, Christ and no wearing cares, Christ and a perpetual morning without clouds. But they do not like Christ and the cross, Christ and tribulation, Christ and the conflict, Christ and the howling wind, Christ and the storm.

Is this the secret thought of anyone who is reading this message? Believe me, if it is, you are very wrong. Listen to me, and I will try to show you have yet much to learn.

How should you know who are true Christians, if following Christ was the way to be free from trouble? How should we discern the wheat from the chaff, if it were not for the winnowing of trial? How should we know whether men served Christ for His own sake or from selfish motives, if His service brought health and wealth with it as a matter of course? The winds of winter soon show us which of the trees are evergreen and which are not. The storms of affliction and care are useful in the same way. They discover whose faith is real and whose is nothing but profession and form.

How would the great work of sanctification go on in a man if he had no trial? Trouble is often the only fire which will burn away the dross that clings to our hearts. Trouble is the pruning–knife which the great Husbandman employs in order to make us fruitful in good works. The harvest of the Lord’s field is seldom ripened by sunshine only. It must go through its days of wind and rain and storm.

If you desire to serve Christ and be saved, I entreat you to take the Lord on His own terms. Make up your mind to meet with your share of crosses and sorrows, and then you will not be surprised. For want of understanding this, many seem to run well for a season, and then turn back in disgust, and are cast away.

If you profess to be a child of God, leave to the Lord Jesus to sanctify you in His own way. Rest satisfied that He never makes any mistakes. Be sure that He does all things well. The winds may howl around you, and waters swell. But fear not, "He is leading you by the right way, that He may bring you to a city of habitation" (Ps. 107:7).

2. Jesus Christ is truly and really Man

There are words used in this little history which, like many other passages in the Gospels, bring out this truth in a very striking way. We are told that when the waves began to break on the ship, Jesus was in the hinder part, "asleep on a pillow." He was weary, and who can wonder at it, after reading the account given in the fourth chapter of Mark? After laboring all day to do good to souls—after preaching in the open air to vast multitudes, Jesus was fatigued. Surely if the sleep of the laboring man is sweet, much more sweet must have been the sleep of our blessed Lord!

Let us settle deeply in our minds this great truth, that Jesus Christ was verily and indeed Man. He was equal to the Father in all things, and the eternal God. But He was also Man, and took part of flesh and blood, and was made like unto us in all things, sin only excepted. He had a body like our own. Like us, He was born of a woman. Like us, He grew and increased in stature. Like us, He was often hungry and thirsty, and faint and weary. Like us, He ate and drank, rested and slept. Like us, He sorrowed and wept and felt. It is all very wonderful, but so it is. He that made the heavens went to and fro as a poor weary Man on earth! He that ruled over principalities and powers in heavenly places, took on Him a frail body like our own. He that might have dwelt forever in the glory which He had with the Father, amid the praises of legions of angels, came down to earth and dwelt as a Man among sinful men. Surely this fact alone is an amazing miracle of condescension, grace, pity and love.

I find a deep mine of comfort in this thought, that Jesus is perfect Man no less than perfect God. He in whom I am told by Scripture to trust is not only a great High Priest, but a feeling High Priest. He is not only a powerful Savior but a sympathizing Savior. He is not only the Son of God, mighty to save, but the Son of man able to feel.

Who does not know that sympathy is one of the sweetest things left to us in this sinful world? It is one of the bright seasons in our dark journey here below, when we can find a person who enters into our troubles and goes along with us in our anxieties, who can weep when we weep, and rejoice when we rejoice.

Sympathy is far better than money, and far rarer too. Thousands can give who know not what it is to feel. Sympathy has the greatest power to draw us and to open our hearts. Proper and correct counsel often falls dead and useless on a heavy heart. Cold advice often makes us shut up, shrink and withdraw into ourselves, when tendered in the day of trouble. But genuine sympathy in such a day will call out all our better feelings, if we have any, and obtain an influence over us when nothing else can. Give me the friend who, though poor in gold and silver, has always ready a sympathizing heart.

Our God knows all this well. He knows the very secrets of man’s heart. He knows the ways by which that heart is most easily approached, and the springs by which that heart is most readily moved. He has wisely provided that the Savior of the Gospel should be feeling as well as mighty. He has given us one who has not only a strong hand to pluck us as brands from the burning, but a sympathizing heart on which the laboring and heavy laden may find rest.

I see a marvelous proof of love and wisdom in the union of two natures in Christ’s person. It was marvelous love in our Savior to condescend to go through weakness and humiliation for our sakes, ungodly rebels as we are. It was marvelous wisdom to fit Himself in this way to be the very Friend of friends, who could not only save man, but meet him on his own ground. I want one able to perform all things needful to redeem my soul. This Jesus can do, for He is the eternal Son of God. I want one able to understand my weakness and infirmities, and to deal gently with my soul, while tied to a body of death. This again Jesus can do, for He was the Son of man, and had flesh and blood like my own. Had my Savior been God only, I might perhaps have trusted Him, but I never could have come near to Him without fear. Had my Savior been Man only, I might have loved Him, but I never could have felt sure that He was able to take away my sins. But, blessed be God, my Savior is God as well as Man, and Man as well as God—God, and so able to deliver me—Man, and so able to feel with me. Almighty power and deepest sympathy are met together in one glorious Person, Jesus Christ, my Lord. Surely a believer in Christ has a strong consolation. He may well trust, and not be afraid.

If any reader of this message knows what it is to go to the throne of grace for mercy and pardon, let him never forget that the Mediator by whom he draws near to God is the Man Christ Jesus.

Your soul’s business is in the hand of a High Priest who can be touched with the feeling of your infirmities. You have not to do with a being of so high and glorious a nature, that your mind can in no wise comprehend Him. You have to do with Jesus, who had a body like your own, and was a Man upon earth like yourself. He well knows that world through which you are struggling, for He dwelt in the midst of it thirty three years. He well knows "the contradiction of sinners," which so often discourages you, for He endured it Himself (Heb. 12:3). He well knows the are and cunning of your spiritual enemy, the devil, for He wrestled with him in the wilderness. Surely with such an advocate you may well feel bold.

If you know what it is to apply to the Lord Jesus for spiritual comfort in earthly troubles, you should well remember the days of His flesh, and His human nature.

You are applying to One who knows your feelings by experience, and has drunk deep of the bitter cup, for He was "a Man of sorrows, and acquainted with grief" (Isa. 53:3). Jesus knows the heart of a man, the bodily pains of a man, the difficulties of a man, for he was a Man Himself, and had flesh and blood upon earth. He sat wearied by the well at Sychar. He wept over the grave of Lazarus at Bethany. He sweat great drops of blood at Gethsemane. He groaned with anguish at Calvary.

He is no stranger to your sensations. He is acquainted with everything that belongs to human nature, sin only excepted.

a. Are you poor and needy? So also was Jesus. The foxes had holes and the birds of the air had nests, but the Son of man had nowhere to lay His head. He dwelt in a despised city. Men used to say, "Can any good thing come out of Nazareth?" (John 1:46). He was esteemed a carpenter’s son. He preached in a borrowed boat, rode into Jerusalem on a borrowed colt and was buried in a borrowed tomb.

b. Are you alone in the world, and neglected by those who ought to love you? So also was Jesus. He came unto His own, and they received Him not. He came to be a Messiah to the lost sheep of the house of Israel, and they rejected Him. The princes of this world would not acknowledge Him. The few that followed Him were publicans and fishermen. And even these at the last forsook Him, and were scattered every man to his own place.

c. Are you misunderstood, misrepresented, slandered and persecuted? So also was Jesus. He was called a glutton and a wine–bibber, a friend of publicans, a Samaritan, a madman and a devil. His character was belied. False charges were laid against Him. An unjust sentence was passed upon Him and, though innocent, He was condemned as a malefactor, and as such died on the cross.

d. Does Satan tempt you, and offer horrid suggestions to your mind? So also did he tempt Jesus. He bade Him to distrust God’s fatherly providence: "Command these stones to be made bread." He proposed to Him to tempt God by exposing Himself to unnecessary danger: "Cast Yourself down" from the pinnacle of the temple. He suggested to Him to obtain the kingdoms of the world for His own, by one little act of submission to himself "All these things will I give You, if You will fall down and worship me" (Matt. 4:1–10).

e. Do you ever feel great agony and conflict of mind? Do you feel in darkness, as if God had left you? So did Jesus. Who can tell the extent of the sufferings of mind He went through in the garden? Who can measure the depth of His soul’s pain when He cried, "My God, My God, why have You forsaken Me?" (Matt. 27:46).

It is impossible to conceive a Savior more suited to the wants of man’s heart than our Lord Jesus Christ, suited not only by His power, but by His sympathy, suited not only by His divinity, but by His humanity. labor I beseech you, to get firmly impressed on your mind that Christ, the refuge of souls, is Man as well as God. Honor Him as King of kings, and Lord of lords. But while you do this, never forget that He had a body, and was a Man. Grasp this truth, and never let it go. The unhappy Socinian errs fearfully when he says that Christ was only Man, and not God. But let not the rebound from that error make you forget that while Christ was very God He was also very Man.

Listen not for a moment to the wretched argument of the Roman Catholic, when he tells you that the Virgin Mary and the saints are more sympathizing than Christ. Answer him that such an argument springs from ignorance of the Scriptures and of Christ’s true nature. Answer him that you have not so learned Christ, as to regard Him only as an austere Judge, and a being to be feared. Answer him that the four Gospels have taught you to regard Him as the most loving and sympathizing of friends, as well as the mightiest and most powerful of saviors. Answer him, that you want no comfort from saints and angels, from the Virgin Mary or from Gabriel, so long as you can repose your weary soul upon the Man Christ Jesus.

3. There may be much weakness and infirmity, even in a true Christian

You have a striking proof of this in the conduct of the disciples here recorded when the waves broke over the ship. They awoke Jesus in haste. They said to Him, in fear and anxiety, "Master, care You not that we perish?"

There was impatience. They might have waited until their Lord thought fit to arise from His sleep.

There was unbelief. They forgot that they were in the keeping of One who had all power in His hand. "We perish."

There was distrust. They spoke as if they doubted their Lord’s care and thoughtfulness for their safety and well–being: "Care You not that we perish?"

Poor faithless men! What business had they to be afraid? They had seen proof upon proof that all must be well so long as the Bridegroom was with them. They had witnessed repeated examples of His love and kindness towards them, sufficient to convince those who He would never let them come to real harm. But all was forgotten in the present danger. Sense of immediate peril often makes men have a bad memory. Fear is often unable to reason from past experience. They heard the winds. They saw the waves. They felt the cold waters beating over them. They fancied death was close at hand. They could wait no longer in suspense. "Care You not," said they, "that we perish?"

But, after all, let us understand this is only a picture of what is constantly going on among believers in every age. There are too many disciples, I suspect, at this very day, like those who are here described.

Many of God’s children get on very well so long as they have no trials. They follow Christ very tolerably in the time of fair weather. They fancy they are trusting Him entirely. They flatter themselves they have cast every care on Him. They obtain the reputation of being very good Christians.

But suddenly some unlooked–for trial assails them. Their property makes itself wings, and flies away. Their own health fails. Death comes up into their house. Tribulation or persecution arises, because of the Word. And where now is their faith? Where is the strong confidence they thought they had? Where is their peace, their hope, their resignation? Alas, they are sought for and not found. They are weighed in the balances and found wanting. Fear and doubt and distress and anxiety break in upon them like a flood, and they seem at their wits’ end. I know that this is a sad description. I only put it to the conscience of every real Christian, whether it is not correct and true.

The plain truth is that there is no literal and absolute perfection among true Christians, so long as they are in the body. The best and brightest of God’s saints is but a poor mixed being. Converted, renewed and sanctified though he be, he is still compassed with infirmity. There is not a just man upon earth, that always does good, and sins not. In many things we offend all. A man may have true saving faith, and yet not have it always close at hand and ready to be used (Eccl. 7:20; James 3:2).

Abraham was the father of the faithful. By faith he forsook his country and his kindred, and went out according to the command of God to a land he had never seen. By faith he was content to dwell in the land as a stranger, believing that God would give it to him for an inheritance. And yet this very Abraham was so far overcome by unbelief, that he allowed Sarah to be called his sister, and not his wife, through the fear of man. Here was great infirmity. Yet there have been few greater saints than Abraham.

David was a man after God’s own heart. He had faith to go out to battle with the giant Goliath when he was but a youth. He publicly declared his belief that the Lord, who delivered him from the paw of the lion and bear, would deliver him from this Philistine. He had faith to believe God’s promise that he should one day be King of Israel, though he was owned by a few followers, though Saul pursued him like a partridge on the mountains, and there often seemed but a step between him and death. And yet this very David at one time was so far overtaken by fear and unbelief, that he said, "I shall one day perish by the hand of Saul" (1 Sam. 27:1). He forgot the many wonderful deliverances he had experienced at God’s hand. He only thought of his present danger, and took refuge among the ungodly Philistines. Surely here was great infirmity. Yet there have been few stronger believers than David.

I know it is easy for a man to reply, "All this is very true, but it does not excuse the fears of the disciples. They had Jesus actually with them. They ought not to have been afraid. I should never have been so cowardly and faithless as they were!" I tell the man who argues in that way that he knows little of his own heart. I tell him no one knows the length and breadth of his own infirmities if he has not been tempted. No one can say how much weakness might appear in himself if he was placed in circumstances to call it forth.

Does any reader of this message think that he believes in Christ? Do you feel such love and confidence in Him that you cannot understand being greatly moved by any event that could happen? It is all well. I am glad to hear it. But has this faith been tried? Has this confidence been put to the test? If not, take heed of condemning these disciples hastily. Be not high–minded, but fear. Do not think because your heart is in a lively frame now, that such a frame will always last. Say not, because your feelings are warm and fervent today, "Tomorrow shall be as today, and much more abundant." Say not, because your heart is lifted up just now with a strong sense of Christ’s mercy, "I shall never forget Him as long as I live." Oh, learn to abate something of this flattering estimate of yourself. You do not know yourself thoroughly. There are more things in your inward man than you are at present aware of. The Lord may leave you as He did Hezekiah, to show you all that is in your heart (2 Chron. 32:31). Blessed is he that is "clothed with humility." "Happy is he that fears always." "Let him that thinks he stands take heed lest he fall" (1 Peter 5:5; Prov. 28:14; 1 Cor. 10:12).

Why do I dwell on this? Do I want to apologize for the corruptions of professing Christians, and excuse their sins? God forbid! Do I want to lower the standard of sanctification, and countenance anyone in being a lazy, idle soldier of Christ? God forbid! Do I want to wipe out the broad line of distinction between the converted and the unconverted, and to wink at inconsistencies? Once more I say, ‘God forbid’ I hold strongly that there is a mighty difference between the true Christian and the false, between the believer and the unbeliever, between the children of God and the children of the world. I hold strongly that this difference is not merely one of faith, but of life; not only one of profession, but of practice. I hold strongly that the ways of the believer should be as distinct from those of the unbeliever as bitter from sweet, light from darkness, heat from cold.

But I do want young Christians to understand what they must expect to find in themselves. I want to prevent their being stumbled and puzzled by the discovery of their own weakness and infirmity. I want them to see that they may have true faith and grace, in spite of all the devil’s whispers to the contrary, though they feel within many doubts and fears. I want them to observe that Peter and James and John and their brethren were true disciples, and yet not so spiritual but that they could be afraid. I do not tell them to make the unbelief of the disciples an excuse for themselves. But I do tell those who it shows plainly that, so long as they are in the body, they must not expect faith to be above the reach of fear.

Above all, I want all Christians to understand what they must expect in other believers. You must not hastily conclude that a man has no grace merely because you see in him some corruption. There are spots on the face of the sun, and yet the sun shines brightly and enlightens the whole world. There is quartz and dross mixed up with many a lump of gold that comes from Australia, and yet who thinks the gold on that account worth nothing at all? There are flaws in some of the finest diamonds in the world, and yet they do not prevent their being rated at a priceless value. Away with this morbid squeamishness, which makes many ready to excommunicate a man if he only has a few faults! Let us be quick to see grace, and more slow to see imperfections! Let us know that, if we cannot allow there is grace where there is corruption, we shall find no grace in the world. We are yet in the body. The devil is not dead. We are not yet like the angels. Heaven has not yet begun. The leprosy is not out of the walls of the house, however much we may scrape them, and never will be until the house is taken down. Our bodies are indeed the temple of the Holy Spirit, but not a perfect temple, until they are raised or changed. Grace is indeed a treasure, but a treasure in earthen vessels. It is possible for a man to forsake all for Christ’s sake, and yet to be overtaken occasionally with doubts and fears.

I beseech every reader of this message to remember this. It is a lesson worth attention. The apostles believed in Christ, loved Christ and gave up all to follow Christ. And yet you see in this storm the apostles were afraid. Learn to be charitable in your judgment of them. Learn to be moderate in your expectations from your own heart. Contend to the death for the truth, that no man is a true Christian who is not converted and is not a holy man. But allow that a man may be converted, have a new heart and be a holy man, and yet be liable to infirmity, doubts and fears.

4. The Lord Jesus Christ is powerful

You have a striking example of His power in the history upon which I am now dwelling. The waves were breaking into the ship where Jesus was. The terrified disciples awoke Him and cried for help. "He arose and rebuked the wind, and said unto the sea, ‘Peace, be still!’ And the wind ceased, and there was a great calm." This was a wonderful miracle. No one could do this but One who was almighty. The same One who spoke and brought forth the created universe, here reveals Himself by speaking and showing that he has ultimate control over it. This is power! He who has the power to bring into being matter and the seas and the wind, also has the unbounded energy to harness the wind and calm the seas with what seems a mere word, proceeding with authority from His lips.

It is good for all men to have clear views of the Lord Jesus Christ’s power. Let the sinner know that the merciful Savior, to whom he is urged to flee, and in whom he is invited to trust, is nothing less than the Almighty, and has power over all flesh to give eternal life (Rev. 1:8; John 17:2). Let the anxious inquirer understand that if he will only venture on Jesus, and take up the cross, he ventures on One who has all power in heaven and earth (Matt. 28:18). Let the believer remember as he journeys through the wilderness, that his Mediator and Advocate and Physician and Shepherd and Redeemer is Lord of lords and King of kings, and that through Him all things may be done (Rev. 17:14; Phil. 4:13). Let all study the subject, for it deserves to be studied.

a. Study it in His works of creation. "All things were made by Him, and without Him was not any thing made that was made" John 1:3). The heavens and all their glorious host of inhabitants, the earth and all that it contains, the sea and all that is in it—all creation, from the sun on high to the least worm below, was the work of Christ. He spoke and they came into being. He commanded and they began to exist. That very Jesus, who was born of a poor woman at Bethlehem, and lived in a carpenter’s house at Nazareth, had been the Former of all things. Was not this power?

b. Study it in His works of providence, and the orderly continuance of all things in the world. "By Him all things consist" (Col. 1:17). Sun, moon and stars roll round in a perfect system. Spring, summer, autumn and winter follow one another in regular order. They continue to this day and fail not, according to the ordinance of Him who died on Calvary (Ps. 119:91). The kingdoms of this world rise and increase, and decline and pass away. The rulers of the earth plan and scheme and make laws and change laws and war and pull down one and raise up another. But they little think that they rule only by the will of Jesus, and that nothing happens without the permission of the Lamb of God. They do not know that they and their subjects are all as a drop of water in the hand of the crucified One, and that He increases the nations and diminishes the nations, just according to His mind. Is not this power?

c. Study the subject not least in the miracles worked by our Lord Jesus Christ during the three years of His ministry upon earth. Learn from the mighty works which He did, that the things which are impossible with man are possible with Christ. Regard every one of His miracles as an emblem and figure of spiritual things. See in it a lovely picture of what He is able to do for your soul. He that could raise the dead with a word can just as easily raise man from the death of sin. He that could give sight to the blind, hearing to the deaf and speech to the dumb can also make sinners to see the kingdom of God, hear the joyful sound of the Gospel, and speak forth the praise of redeeming love. He that could heal leprosy with a touch can heal any disease of heart. He that could cast out devils can bid every besetting sin yield to His grace. Oh, begin to read Christ’s miracles in this light! Wicked and bad and corrupt as you may feel, take comfort in the thought that you are not beyond Christ’s power to heal. Remember that in Christ there is not only a fullness of mercy, but a fullness of power.

d. Study the subject in particular as placed before you this day. I dare be sure your heart has sometimes been tossed to and fro like the waves in a storm. You have found it agitated like the waters of the troubled sea when it cannot rest. Come and hear this day that there is One who can give you rest. Jesus can say to your heart, whatever may be its ailment, "Peace, be still!"

You have doubts? You think yourself in a unique circumstance? Can Christ conquer any man’s heart, even yours, and give any one rest, even you? Can He? Even if your conscience within is lashed by the recollection of countless transgressions, and torn by every gust of temptation? Even if the remembrance of past hideous immorality is grievous unto you, and the burden intolerable? Even if your heart seems full of evil, and sin appears to drag you where it will like a slave? Even if the devil rides to and fro over your soul like a conqueror, and tells you it is vain to struggle against him, and that there is no hope for you? I tell you there is One who can give even you pardon and peace. My Lord and Master Jesus Christ can rebuke the devil’s raging, can calm even your soul’s misery, and say even to you, "Peace, be still!" He can scatter that cloud of guilt which now weighs you down. He can bid despair depart. He can drive fear away. He can remove the spirit of bondage, and fill you with the spirit of adoption. Satan may hold your soul like a strong man armed, but Jesus is stronger than he, and when He commands, the prisoners must go free. Oh, if any troubled reader wants a calm within, let him go this day to Jesus Christ, and all shall yet be well!

But what if your heart be right with God, and yet you are pressed down with a load of earthly trouble? What if the fear of poverty is tossing you to and fro, and seems likely to overwhelm you? What if pain of body be racking you to distraction day after day? What if you are suddenly laid aside from active usefulness and compelled by infirmity to sit still and do nothing? What if death has come into your home, and taken away your Rachel or Joseph or Benjamin and left you alone, crushed to the ground with sorrow? What if all this has happened? Still there is comfort in Christ. He can speak peace to wounded hearts as easily as calm troubled seas. He can rebuke rebellious wills as powerfully as raging winds. He can make storms of sorrow abate, and silence tumultuous passions, as surely as He stopped the Galilean storm. He can say to the heaviest anxiety, "Peace, be still!" The floods of care and tribulation may be mighty, but Jesus sits upon the waterfloods, and is mightier than the waves of the sea (Ps. 93:4). The winds of trouble may howl fiercely round you, but Jesus holds them in His hand, and can stay them when He lists. Oh, if any reader of this message is broken–hearted and care–worn and sorrowful, let him go to Jesus Christ, and cry to Him and he shall be refreshed. "Come unto Me," He says, "all you that labor and are heavy laden, and I will give you rest" (Matt. 11:28).

I invite all who profess to call themselves Christians to take large views of Christ’s power. Doubt anything else if you will, but never doubt Christ’s power. Whether you do not secretly love sin, may be doubtful. Whether you are not privately clinging to the world, may be doubtful. Whether the pride of your nature is not rising against the idea of being saved as a poor sinner by grace, may be doubtful. But one thing is not doubtful and that is, that Christ is "able to save to the uttermost," and will save you, if you will let Him (Heb. 7:25).

5. Let us learn, in the last place, how tenderly and patiently the Lord Jesus deals with weak believers

We see this truth brought out in His words to His disciples, when the wind ceased and there was a calm. He might well have rebuked them sharply. He might well have reminded them of all the great things He had done for them, and reproved them for their cowardice and mistrust, but there is nothing of anger in the Lord’s words. He simply asks two questions: "Why are you so fearful? How is it that you have no faith?"

The whole of our Lord’s conduct towards His disciples on earth deserves close consideration. It throws a beautiful light on the compassion and patience that there is in Him. No master surely ever had scholars so slow to learn their lessons as Jesus had in the apostles. No scholars surely ever had so patient and forbearing a teacher as the apostles had in Christ. Gather up all the evidence on this subject that lies scattered through the Gospels, and see the truth of what I say.

At no time of our Lord’s ministry did the disciples seem to comprehend fully the object of His coming into the world. The humiliation, the atonement, the crucifixion, were hidden things to them. The plainest words and clearest warnings from their Master of what was going to befall Him seemed to have had no effect on their minds. They understood not. They perceived not. It was hid from their eyes. Once Peter even tried to dissuade our Lord from suffering "Be it far from You, Lord," he said, "this shall not be unto You" (Matt. 16:22; Luke 18:34; 9:45).

Frequently you will see things in their spirit and demeanor which are not at all to be commended. One day we are told they disputed among themselves who should be greatest (Mark 9:34). Another day they considered not His miracles, and their hearts were hardened (Mark 6:52). Once two of them wished to call down fire from heaven upon a village, because it did not receive them (Luke 9:54). In the garden of Gethsemane the three best of them slept when they should have watched and prayed. In the hour of His betrayal they all forsook Him and fled and, worst of all, Peter, the most forward of the twelve, denied his Master three times with an oath.

Even after the resurrection, you see the same unbelief and hardness of heart cling to them; though they saw their Lord with their eyes, and touched Him with their hands, even then some doubted. So weak were they in faith! So slow of heart were they to "believe all that the prophets had spoken" (Luke 24:25). So backward were they in understanding the meaning of our Lord’s words and actions and life and death.

But what do you see in our Lord’s behavior towards these disciples all through His ministry? You see nothing but unchanging pity, compassion, kindness, gentleness, patience, long suffering and love. He does not cast them off for their stupidity. He does not reject them for their unbelief. He does not dismiss them forever for cowardice. He teaches them as they are able to bear. He leads them on step by step, as a nurse does an infant when it first begins to walk. He sends them kind messages as soon as He is risen from the dead. "Go," He said to the women, "Go tell my brethren that they go into Galilee, and there shall they see Me" (Matt. 28:10). He gathers them round Himself once more. He restores Peter to his place, and bids him "feed His sheep" John 21:17). He condescends to sojourn with them forty days before He finally ascends. He commissions them to go forth as His messengers, and preach the Gospel to the Gentiles. He blesses them in parting, and encourages them with that gracious promise "I am with you always, even unto the end of the world" (Matt. 28:20). Truly this was a love that passes knowledge. This is not the manner of man.

Let all the world know that the Lord Christ is very pitiful, and of tender mercy. He will not break the bruised reed, nor quench the smoking flax. As a father pities his children, so He pities those who fear Him. As one whom his mother comforts, so will He comfort His people (James 5:11; Matt. 12:20; Ps. 103:13; Isa. 66:13). He cares for the lambs of His flock as well as for the old sheep. He cares for the sick and feeble ones of His fold as well as for the strong. It is written that He will carry them in His bosom, rather than let one of them be lost (Isa. 40:11). He cares for the least member of His body, as well as for the greatest. He cares for the babes of His family as well as the grown–up men. He cares for the tenderest little plants in His garden as well as for the cedar of Lebanon. All are in His book of life, and all are under His charge. All are given to Him in an everlasting covenant, and He has undertaken, in spite of all weaknesses, to bring every one safe home. Only let a sinner lay hold on Christ by faith, and then, however feeble, Christ’s word is pledged to him, "I will never leave you nor forsake you." He may correct him occasionally in love. He may gently reprove him at times. But He will never, never give him up. The devil shall never pluck him from Christ’s hand.

Let all the world know that the Lord Jesus will not cast away His believing people because of shortcomings and infirmities. The husband does not put away his wife because he finds failings in her. The mother does not forsake her infant because it is weak, feeble and ignorant. And the Lord Christ does not cast off poor sinners who have committed their souls into His hands because He sees in them blemishes and imperfections. Oh, no, it is His glory to pass over the faults of His people, and heal their backslidings, to make much of their weak graces, and to pardon their many faults. The eleventh of Hebrews is a wonderful chapter. It is marvelous to observe how the Holy Spirit speaks of the worthy men whose names are recorded in that chapter. The faith of the Lord’s people is there brought forward, and held in remembrance. But the faults of many of them, which might easily have been brought up also, are left alone, and not mentioned at all.

Who is there now among the readers of this message that feels desires for salvation, but is afraid to become decided, lest later on he should fall away? Consider, I beseech you, the tenderness and patience of the Lord Jesus, and be afraid no more. Fear not to take up the cross, and come out boldly from the world. That same Lord and Savior who bore with the disciples is ready and willing to bear with you. If you stumble, He will raise you. If you err, He will gently bring you back. If you faint, He will revive you. He will not lead you out of Egypt, and then allow you to perish in the wilderness. He will conduct you safe into the promised land. Only commit yourself to His guidance and then, my soul for yours, He shall carry you safe home. Only hear Christ’s voice, and follow Him, and you shall never perish.

Who is there among the readers of this message that has been converted, and desires to do his Lord’s will? Take as an example, this day, your Master’s gentleness and long–suffering, and learn to be tenderhearted and kind to others. Deal gently with young beginners. Do not expect them to know everything and understand everything all at once. Take them by the hand. Lead them on and encourage them. Believe all things, and hope all things, rather than make that heart sad which God would not have made sad. Deal gently with backsliders. Do not turn your back on them as if their case was hopeless. Use very lawful means to restore them to their former place. Consider yourself, and your often infirmities, and do as you would be done by. Alas, there is a painful absence of the Master’s mind among many of His disciples. There are few Churches, I fear, in the present day, which would have received Peter into communion again for many a long year, after denying his Lord. There are few believers ready to do the work of Barnabas—willing to take young converts by the hand, and encourage them at their first beginnings. Verily we want an outpouring of the Spirit upon believers almost as much as upon the world.

Bear with me a few moments, while I say a few words to impress the things you have been reading more deeply on your heart.

1. This message will very likely be read by some who know nothing of Christ’s service by experience, or of Christ Himself.

There are only too many who take no interest whatever in the things about which I have been writing. Their treasure is all below. They are wholly taken up with the things of the world. They care nothing about the believer’s conflict and struggles and infirmities and doubts and fears.

They care little whether Christ is Man or God. They care little whether He did miracles or not. It is all a matter of words and names and forms about which they do not trouble themselves. They are without God in the world.

If perhaps you are such a man as this, I can only warn you solemnly, that your present course cannot last. You will not live forever. There must be an end. Gray hairs, age, sickness, infirmities, death—all, all are before you, and must be met one day. What will you do when that day comes?

Remember my words this day. You will find no comfort when sick and dying, unless Jesus Christ is your Friend. You will discover, to your sorrow and confusion, that however much men may talk and boast, they cannot do without Christ when they come to their deathbed. You may send for ministers, and get them to read prayers, and give you the sacrament. You may go through every form and ceremony of Christianity. But if you persist in living a careless and worldly life, and despising Christ in the morning of your days, you must not be surprised if Christ leaves you to yourself in your latter end. Alas, these are solemn words, and are often sadly fulfilled: "I will laugh at your calamity; I will mock when your fear comes" (Prov. 1:26).

Come then, this day, and be advised by one who loves your soul. Cease to do evil. Learn to do well. Forsake the foolish, and go in the path of understanding. Cast away that pride which hangs about your heart, and seek the Lord Jesus while He may be found. Cast away that spiritual sloth which is palsying your soul, and resolve to take trouble about your Bible, your prayers and your Sundays. Break off from a world which can never really satisfy you, and seek that treasure which alone is truly incorruptible. Oh, that the Lord’s own words might find a place in your conscience! "How long, you simple ones, will you love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof behold I will pour out my Spirit unto you, I will make known my words unto you" (Prov. 1:22, 23). I believe the crowning sin of Judas Iscariot was that he would not seek pardon, and turn again to his Lord. Beware lest that be your sin also.

2. This message will probably fall into the hands of some who love the Lord Jesus, and believe in Him, and yet desire to love Him better. If you are such a man, suffer the word of exhortation, and apply it to your heart. Keep before your mind, as an ever–present truth, that the Lord Jesus is an actual living Person, and deal with Him as such.

I am afraid that many who profess Christ in our day have lost sight of our Lord’s person. They talk more about salvation than about their only Savior, and more about redemption than the one true Redeemer, and more about Christ’s work than Christ Himself. This is a great fault, one that accounts for the dry and shriveled spirit that infuses the religious lives of many who profess faith.

As ever you would grow in grace, and have joy and peace in believing, beware of falling into this error. Cease to regard the Gospel as a mere collection of dry doctrines. Look at it rather as the revelation of a mighty living Being in whose sight you are daily to live. Cease to regard it as a mere set of abstract propositions and abstruse principles and rules. Look at it as the introduction to a glorious personal Friend. This is the kind of Gospel that the apostles preached. They did not go about the world telling men of love and mercy and pardon in the abstract. The leading subject of all their sermons was the loving heart of an actual living Christ. This is the kind of Gospel which is most calculated to promote sanctification and fitness for glory. Nothing, surely, is so likely to prepare us for that heaven where Christ’s personal presence will be all, and that glory where we shall meet Christ face to face, as to realize communion with Christ, as an actual living Person here on earth. There is all the difference in the world between an idea and a person.

Try to keep before your mind, as an ever–present truth, that the Lord Jesus is utterly unchanged. That Savior, in whom you trust, is the same yesterday, today and forever. He knows no variableness, nor shadow of turning. Though high in heaven at God’s right hand, He is just the same in heart that He was eighteen hundred years ago on earth. Remember this, and you will do well.

Follow Him all through His journeys to and fro in Palestine. Mark how He received all that came to Him and cast out none. Mark how He had an ear to listen to every tale of sorrow, a hand to help every case of distress, a heart to feel for all who needed sympathy. And then say to yourself, "This same Jesus is He who is my Lord and Savior. Place and time have made no difference in Him. What He was, He is, and will be for evermore."

Surely this thought will give life and reality to your daily religion. Surely this thought will give substance and shape to your expectation of good things to come. Surely it is matter for joyful reflection, that He who was thirty–three years upon earth, and whose life we read in the Gospels, is the very Savior in whose presence we shall spend eternity.

The last word of this message shall be the same as the first. I want men to read the four Gospels more than they do. I want men to become better acquainted with Christ. I want unconverted men to know Jesus, that they may have eternal life through Him. I want believers to know Jesus better, that they may become more happy, more holy and more meet for the inheritance of the saints in light. He will be the holiest man who learns to say with Paul, "To me to live is Christ" (Phil. 1:21).

The Church Which Christ Builds

"Upon this rock I will build My Church, and the gates of hell shall not prevail against it" (Matt. 16:18).

Do we belong to the Church which is built upon a rock? Are we members of the only Church in which our souls can be saved? These are serious questions. They deserve serious consideration. I ask the attention of all who read this message, while I try to show the one true, holy, catholic Church, and to guide men’s feet into the only safe fold. What is this Church? What is it like? What are its marks? Where is it to be found? On all these points I have something to say. I am going to unfold the words of our Lord Jesus Christ, which stand at the head of this page. He declares, "Upon this rock I will build My Church, and the gates of hell shall not prevail against it."

Let us consider this in more detail:

1. We have, firstly, a Building mentioned in the text. The Lord Jesus Christ speaks of "My Church."

Now what is this Church? Few inquiries can be made of more importance than this. For want of due attention to this subject, the errors that have crept into the world are neither few nor small.

The Church of our text is no material building. It is no temple made with hands of wood or brick or stone or marble. It is a company of men and women. It is no particular visible Church on earth. It is not the Eastern Church or the Western Church. It is not the Church of England or the Church of Scotland. Above all, it certainly is not the Church of Rome. The Church of our text is one that makes far less show than any visible Church in the eyes of man, but is of far more importance in the eyes of God.

The Church of our text is made up of all true believers in the Lord Jesus Christ, of all who are really holy and converted people. It comprehends all who have repented of sin, and fled to Christ by faith, and been made new creatures in Him. It comprises all God’s elect, all who have received God’s grace, all who have been washed in Christ’s blood, all who have been clothed in Christ’s righteousness, all who have been born again and sanctified by Christ’s Spirit. All such, of every name and rank and nation and people and tongue, compose the Church of our text. This is the body of Christ. This is the flock of Christ. This is the bride. This is the Lamb’s wife. This is "the holy catholic and apostolic Church," of the Apostles’ Creed and the Nicene Creed. This is "the blessed company of all faithful people" spoken of in the communion service of the Church of England. This is "the Church on the Rock."

The members of this Church do not all worship God in the same way, or use the same form of government. Some of them are governed by bishops, and some of them by elders. Some of them use a prayer book when they meet for public worship, and some of them use none. The thirty–fourth Article of the Church of England most wisely declares, "It is not necessary that ceremonies should be in all places one and alike." But the members of this Church all come to one throne of grace. They all worship with one heart. They are all led by one Spirit. They are all really and truly holy. They can all say, "Alleluia," and they can all reply, "Amen."

This is that Church, to which all visible Churches on earth are servants and handmaidens. Whether they are Episcopalian, Independent, or Presbyterian, they all serve the interests of the one true Church. They are the scaffolding behind which the great building is carried on. They are the husk, under which the living kernel grows. They have their various degrees of usefulness. The best and worthiest of them is that which trains up most members for Christ’s true Church. But no visible Church has any right to say, "We are the only true Church. We are the men, and wisdom shall die with us." No visible Church should ever dare to say, "We shall stand for ever. The gates of hell shall not prevail against me."

This is that Church to which belong the Lord’s gracious promises of preservation, continuance, protection and final glory. "Whatever," says Hooker, "we read in Scripture, concerning the endless love and saving mercy, which God shows towards His Churches, the only proper subject thereof is this Church, which we properly term the mystical body of Christ." Small and despised as the true Church may be in this world, it is precious and honorable in the sight of God. The temple of Solomon in all its glory was mean and contemptible, in comparison with that Church which is built upon a rock.

I trust the things I have just been saying will sink down into the minds of all who read this message. See that you hold sound doctrine upon the subject of "the Church." A mistake here may lead on to dangerous and soul–ruining errors. The Church which is made up of true believers, is the Church for which we, who are ministers, are specially ordained to preach. The Church which comprises all who repent and believe the gospel, is the Church to which we desire you to belong. Our work is not done, and our hearts are not satisfied, until you are made a new creature, and are a member of the one true Church. Outside of the Church which is "built on the rock" there can be No Salvation.

2. Our text contains not merely a building, but a Builder. The Lord Jesus Christ declares, "I will build My Church." The true Church of Christ is tenderly cared for by all the three People of the blessed Trinity. In the plan of salvation revealed in the Bible, beyond doubt, God the Father chooses, God the Son redeems and God the Holy Spirit sanctifies every member of Christ’s mystical body. God the Father, God the Son and God the Holy Spirit, three People and one God, cooperate for the salvation of every saved soul. This is truth, which ought never to be forgotten. Nevertheless, there is a peculiar sense in which the help of the Church is laid on the Lord Jesus Christ. He is peculiarly and pre–eminently the Redeemer and Savior of the Church. Therefore it is, that we find Him saying in our text, "I will build—the work of building is My special work."

It is Christ who calls the members of the Church in due time. They are "the called of Jesus Christ" (Rom. 1:6). It is Christ who quickens them. "The Son quickens whom He will" (John 5:21). It is Christ who washes away their sins. He "has loved us, and washed us from our sins in His own blood" (Rev. 1:5). It is Christ who gives them peace. "Peace I leave with you, My peace I give unto you" (John 14:27). It is Christ who gives them eternal life. "I give unto them eternal life; and they shall never perish" (John 10:28). It is Christ who grants them repentance. "Him has God exalted . . . to be a Prince and a Savior, to give repentance" (Acts 5:31). It is Christ who enables them to become God’s children. "To as many as received Him, to them gave He power to become the sons of God" (John 1:12). It is Christ who carries on the work within them when it is begun. "Because I live, you shall live also" (John 14:19). In short, it has "pleased the Father that in Christ should all fullness dwell" (Col. 1:19). He is the Author and Finisher of faith. He is the life. He is the head. From Him every joint and member of the mystical body of Christians is supplied. Through Him they are strengthened for duty. By Him they are kept from falling. He shall preserve them to the end, and present them faultless before the Father’s throne with exceeding great joy. He is all things in all believers.

The mighty agent by whom the Lord Jesus Christ carries out this work in the members of His Church, is, without doubt, the Holy Spirit. He it is who applies Christ and His benefits to the soul. He it is who is ever renewing, awakening, convincing, leading to the cross, transforming, taking out of the world stone after stone and adding it to the mystical building. But the great chief Builder, who has undertaken to execute the work of redemption and bring it to completion, is the Son of God, the "Word who was made flesh." It is Jesus Christ who "builds."

In building the true Church, the Lord Jesus condescends to use many subordinate instruments. The ministry of the gospel, the circulation of the Scriptures, the friendly rebuke, the word spoken in season, the drawing influence of afflictions—all, all are means and appliances by which His work is carried on, and the Spirit conveys life to souls. But Christ is the great superintending Architect, ordering, guiding, directing all that is done. Paul may plant and Apollos water, but God gives the increase (1 Cor. 3:6). Ministers may preach, and writers may write, but the Lord Jesus Christ alone can build. And except He builds, the work stands still.

Great is the wisdom with which the Lord Jesus Christ builds His Church! All is done at the right time, and in the right way. Each stone in its turn is put in its right place. Sometimes He chooses great stones, and sometimes He chooses small stones. Sometimes the work goes on fast, and sometimes it goes on slowly. Man is frequently impatient, and thinks that nothing is doing. But man’s time is not God’s time. A thousand years in His sight are but as a single day. The great Builder makes no mistakes. He knows what He is doing. He sees the end from the beginning. He works by a perfect, unalterable and certain plan. The mightiest conceptions of architects, like Michelangelo and Wren, are mere trifling and child’s play, in comparison with Christ’s wise counsels respecting His Church.

Great is the condescension and mercy which Christ exhibits in building His Church! He often chooses the most unlikely and roughest stones, and fits them into a most excellent work. He despises none, and rejects none, on account of former sins and past transgressions. He often makes Pharisees and publicans become pillars of His house. He delights to show mercy. He often takes the most thoughtless and ungodly, and transforms them into polished corners of His spiritual temple.

Great is the power which Christ displays in building His Church! He carries on His work in spite of opposition from the world, the flesh and the devil. In storm, in tempest, through troublous times, silently, quietly, without noise, without stir, without excitement, the building progresses, like Solomon’s temple. "I will work," He declares, "and who shall let it?" (Isa. 43:13).

The children of this world take little or no interest in the building of this Church. They care nothing for the conversion of souls. What are broken spirits and penitent hearts to them? What is conviction of sin, or faith in the Lord Jesus to them? It is all "foolishness" in their eyes. But while the children of this world care nothing, there is joy in the presence of the angels of God. For the preserving of the true Church, the laws of nature have often times been suspended. For the good of that Church, all the providential dealings of God in this world are ordered and arranged. For the elect’s sake, wars are brought to an end, and peace is given to a nation. Statesmen, rulers, emperors, kings, presidents, heads of governments, have their schemes and plans, and think them of vast importance. But there is another work going on of infinitely greater moment, for which they are only the "axes and saws" in God’s hands (Isa. 10:15). That work is the erection of Christ’s spiritual temple, the gathering in of living stones into the one true Church.

We ought to feel deeply thankful that the building of the true Church is laid on the shoulders of One that is mighty. If the work depended on man, it would soon stand still. But, blessed be God, the work is in the hands of a Builder who never fails to accomplish His designs! Christ is the almighty Builder. He will carry on His work, though nations and visible Churches may not know their duty. Christ will never fail. That which He has undertaken He will certainly accomplish.

3. The Lord Jesus Christ tells us, "Upon this rock will I build My Church." This is the Foundation upon which the Church is built. What did the Lord Jesus Christ mean, when He spoke of this foundation? Did He mean the apostle Peter, to whom He was speaking? I think assuredly not. I can see no reason, if He meant Peter, why He did not say, "Upon you will I build My Church." If He had meant Peter, He would surely have said, "I will build My Church on you," as plainly as He said, "To you will I give the keys." No, it was not the person of the apostle Peter, but the good confession which the apostle had just made! It was not Peter, the erring, unstable man, but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ Himself which was the rock. It was Christ’s mediatorship, and Christ’s Messiahship. It was the blessed truth that Jesus was the promised Savior, the true Surety, the real Intercessor between God and man. This was the rock, and this the foundation, upon which the Church of Christ was to be built.

The foundation of the true Church was laid at a mighty cost. It was necessary that the Son of God should take our nature upon Him, and in that nature live, suffer and die, not for His own sins, but for ours. It was necessary that in that nature Christ should go to the grave, and rise again. It was necessary that in that nature Christ should go up to heaven, to sit at the right hand of God, having obtained eternal redemption for all His people. No other foundation could have met the necessities of lost, guilty, corrupt, weak, helpless sinners.

That foundation, once obtained, is very strong. It can bear the weight of the sins of all the world. It has borne the weight of all the sins of all the believers who have built on it. Sins of thought, sins of the imagination, sins of the heart, sins of the head, sins which everyone has seen, and sins which no man knows, sins against God, and sins against man, sins of all kinds and descriptions—that mighty rock can bear the weight of all these sins, and not give way. The mediatorial office of Christ is a remedy sufficient for all the sins of all the world.

To this one foundation every member of Christ’s true Church is joined. In many things believers are disunited and disagreed. In the matter of their soul’s foundation they are all of one mind. Whether Episcopalians or Presbyterians, Baptists or Methodists, believers all meet at one point. They are all built on the rock. Ask where they get their peace and hope and joyful expectation of good things to come. You will find that all flows from that one mighty source, Christ the Mediator between God and man, and the office that Christ holds as the High Priest and Surety of sinners.

Look to your foundation, if you would know whether or not you are a member of the one true Church. It is a point that may be known to yourself. Your public worship we can see; but we cannot see whether you are personally built upon the rock. Your attendance at the Lord’s table we can see; but we cannot see whether you are joined to Christ, and one with Christ, and Christ in you. Take heed that you make no mistake about your own personal salvation. See that your own soul is upon the rock. Without this, all else is nothing. Without this, you will never stand in the day of judgment. Better a thousand times in that day to be found in a cottage "upon the rock," than in a palace upon the sand!

4. I proceed in the fourth place to speak of the implied trials of the Church, to which our text refers. There is mention made of "the gates of hell." By that expression we are meant to understand the power of the prince of hell, even the devil. (Compare Ps. 9:13; 107:18; Isa. 38:10).

The history of Christ’s true Church has always been one of conflict and war. It has been constantly assailed by a deadly enemy, Satan, the prince of this world. The devil hates the true Church of Christ with an undying hatred. He is ever stirring up opposition against all its members. He is ever urging the children of this world to do his will, and to injure and harass the people of God. If he cannot bruise the head, he will bruise the heel. If he cannot rob believers of heaven, he will vex them by the way.

Warfare with the powers of hell has been the experience of the whole body of Christ for six thousand years. It has always been a bush burning, though not consumed, a woman fleeing into the wilderness, but not swallowed up (Ex. 3:2; Rev. 12:6, 16). The visible Churches have their times of prosperity and seasons of peace, but never has there been a time of peace for the true Church. Its conflict is perpetual. Its battle never ends.

Warfare with the powers of hell is the experience of every individual member of the true Church. Each has to fight. What are the lives of all the saints, but records of battles? What were such men as Paul and James and Peter and John and Polycarp and Chrysostom and Augustine and Luther and Calvin and Latimer and Baxter, but soldiers engaged in a constant warfare? Sometimes the people of the saints have been assailed, and sometimes their property. Sometimes they have been harassed by calumnies and slanders, and sometimes by open persecution. But in one way or another the devil has been continually warring against the Church. The "gates of hell" have been continually assaulting the people of Christ.

We who preach the gospel can hold out to all who come to Christ "exceeding great and precious promises" (2 Peter 1:4). We can offer boldly to you, in our Master’s name, the peace of God which passes all understanding. Mercy, free grace and full salvation are offered to everyone who will come to Christ, and believe on Him. But we promise you no peace with the world, or with the devil. We warn you, on the contrary, that there must be warfare, so long as you are in the body. We would not keep you back, or deter you from Christ’s service. But we would have you "count the cost," and fully understand what Christ’s service entails (Luke 14:28).

a. Marvel not at the enmity of the gates of hell. "If you were of the world, the world would love his own" (John 15:19). So long as the world is the world, and the devil the devil, so long there must be warfare, and believers in Christ must be soldiers. The world hated Christ, and the world will hate true Christians, as long as the earth stands. As the great Reformer Luther said, "Cain will go on murdering Abel so long as the Church is on earth."

b. Be prepared for the enmity of the gates of hell. Put on the whole armor of God. The tower of David contains a thousand bucklers, all ready for the use of God’s people. The weapons of our warfare have been tried by millions of poor sinners like ourselves, and have never been found to fail.

c. Be patient under the enmity of the gates of hell. It is all working together for your good. It tends to sanctify. It will keep you awake. It will make you humble. It will drive you nearer to the Lord Jesus Christ. It will wean you from the world. It will help to make you pray more. Above all, it will make you long for heaven. It will teach you to say with heart as well as lips, "Come, Lord Jesus. Your kingdom come."

d. Be not cast down by the enmity of hell. The warfare of the true child of God is as much a mark of grace as the inward peace which he enjoys. No cross, no crown! No conflict, no saving Christianity! "Blessed are you," said our Lord Jesus Christ, "when men shall revile you, and persecute you, and say all manner of evil against you falsely, for My sake." If you are never persecuted for religion’s sake, and all men speak well of you, you may well doubt whether you belong to "the Church on the rock" (Matt. 5:11; Luke 6:26).

5. There remains one thing more to be considered: the Security of the true Church of Christ. There is a glorious promise given by the Builder, "The gates of hell shall not prevail."

He who cannot lie has pledged His word, that all the powers of hell shall never overthrow His Church. It shall continue and stand, in spite of every assault. It shall never be overcome. All other created things perish and pass away, but not the Church which is built on the rock.

Empires have risen and fallen in rapid succession. Egypt, Assyria, Babylon, Persia, Tyre, Carthage, Rome, Greece, Venice—where are all these now? They were all the creations of man’s hand, and have passed away. But the true Church of Christ lives on.

The mightiest cities have become heaps of ruins. The broad walls of Babylon have sunk to the ground. The palaces of Nineveh are covered with mounds of dust. The hundred gates of Thebes are only matters of history. Tyre is a place where fishermen hang their nets. Carthage is a desolation. Yet all this time the true Church stands. The gates of hell do not prevail against it.

The earliest visible Churches have in many cases decayed and perished. Where is the Church of Ephesus and the Church of Antioch? Where is the Church of Alexandria and the Church of Constantinople? Where are the Corinthian, and Philippian, and Thessalonian Churches? Where, indeed, are they all? They departed from the Word of God. They were proud of their bishops and synods and ceremonies and learning and antiquity. They did not glory in the true cross of Christ. They did not hold fast the gospel. They did not give the Lord Jesus His rightful office, or faith its rightful place. They are now among the things that have been. Their candlestick has been taken away. But all this time the true Church has lived on.

Has the true Church been oppressed in one country? It has fled to another. Has it been trampled on and oppressed in one soil? It has taken root and flourished in some other climate. Fire, sword, prisons, fines, penalties, have never been able to destroy its vitality. Its persecutors have died and gone to their own place, but the Word of God has lived and grown and multiplied. Weak as this true Church may appear to the eye of man, it is an anvil which has broken many a hammer in times past, and perhaps will break many more before the end. He that lays hands on it is touching the apple of His eye (Zech. 2:8).

The promise of our text is true of the whole body of the true Church. Christ will never be without a witness in the world. He has had a people in the worst of times. He had seven thousand in Israel even in the days of Ahab. There are some now, I believe, in the dark places of the Roman and Greek Churches who, in spite of much weakness, are serving Christ. The devil may rage horribly. The Church in some countries may be brought exceedingly low. But the gates of hell shall never entirely "prevail."

The promise of our text is true of every individual member of the Church. Some of God’s people have been so much cast down and disturbed, that they have despaired of their safety. Some have fallen sadly, as David and Peter did. Some have departed from the faith for a time, like Cranmer and Jewell. Many have been tried by cruel doubts and fears. But all have got safe home at last, the youngest as well as the oldest, the weakest as well as the strongest. And so it will be to the end. Can you prevent tomorrow’s sun from rising? Can you prevent the tide in the Bristol Channel from ebbing and flowing? Can you prevent the planets moving in their respective orbits? Then, and then alone, can you prevent the salvation of any believer, however feeble, the final safety of any living stone in that Church which is built upon the rock, however small or insignificant that stone may appear.

The true Church is Christ’s body. Not one bone in that mystical body shall ever be broken. The true Church is Christ’s bride. Those whom God has joined in everlasting covenant shall never be put asunder. The true Church is Christ’s flock. When the lion came and took a lamb out of David’s flock, David arose and delivered the lamb from his mouth. Christ will do the same. He is David’s greater Son. Not a single sick lamb in Christ’s flock shall perish. He will say to His Father in the last day, "Of those who You gave Me I have lost none" (John 18:9). The true Church is the wheat of the earth. It may be sifted, winnowed, buffeted, tossed to and fro. But not one grain shall be lost. The tares and chaff shall be burned. The wheat shall be gathered into the barn. The true Church is Christ’s army. The Captain of our salvation loses none of His soldiers. His plans are never defeated. His supplies never fail. His muster–roll is the same at the end as it was at the beginning. Of the men that marched gallantly out of England a few years ago in the Crimean war, how many never came back! Regiments that went forth, strong and cheerful, with bands playing and banners flying, laid their bones in a foreign land, and never returned to their native country. But it is not so with Christ’s army. Not one of His soldiers shall be missing at last. He Himself declares, "They shall never perish" (John 10:28).

The devil may cast some of the members of the true Church into prison. He may kill and burn and torture and hang. But after he has killed the body, there is nothing more that he can do. He cannot hurt the soul. When the French troops took Rome a few years ago, they found on the walls of a prison cell, under the Inquisition, the words of a prisoner. Who he was, we know not. But his words are worthy of remembrance. "Though dead, he yet speaks." He had written on the walls, very likely after an unjust trial, and a still more unjust excommunication, the following striking words "Blessed Jesus, they cannot cast me out of Your true Church." That record is true! Not all the power of Satan can cast out of Christ’s true Church one single believer.

I trust that no reader of this message will ever allow fear to prevent his beginning to serve Christ. He to whom you commit your soul has all power in heaven and earth, and He will keep you. He will never let you be cast away. Relatives may oppose. Neighbors may mock. The world may slander and ridicule and jest and sneer. Fear not! Fear not! The powers of hell shall never prevail against your soul. Greater is He that is for you, than all they that are against you.

Fear not for the Church of Christ, when ministers die, and saints are taken away. Christ can ever maintain His own cause. He will raise up better servants and brighter stars. The stars are all in His right hand. Leave off all anxious thought about the future. Cease to be cast down by the measures of statesmen, or the plots of wolves in sheep’s clothing. Christ will ever provide for His own Church. Christ will take care that "the gates of hell shall not prevail against it." All is going on well, though our eyes may not see it. The kingdoms of this world shall yet become the kingdoms of our God, and of His Christ.

I will now conclude this message with a few words of practical application.

1. My first word of application shall be a question. What shall that question be? What shall I ask? I will return to the point with which I began. I will go back to the first sentence with which I opened my message. I ask you, whether you are a member of the one true Church of Christ? Are you in the highest, the best sense, a "Churchman" in the sight of God? You know now what I mean. I look far beyond the Church of England. I am not speaking of church or chapel. I speak of "the Church built upon the rock." I ask you, with all solemnity, are you a member of that Church? Are you joined to the great Foundation? Are you on the rock? Have you received the Holy Spirit? Does the Spirit witness with your spirit, that you are one with Christ, and Christ with you? I beseech you, in the name of God, to lay to heart these questions, and to ponder them well. If you are not converted, you do not yet belong to the "Church on the rock."

Let every reader of this message take heed to himself, if he cannot give a satisfactory answer to my inquiry. Take heed, take heed, that you do not make shipwreck of your soul to all eternity. Take heed, lest at last the gates of hell prevail against you, the devil claim you as his own, and you be cast away forever. Take heed, lest you go down to the pit from the land of Bibles, and in the full light of Christ’s gospel. Take heed, lest you are found at the left hand of Christ at last, a lost Episcopalian or a lost Presbyterian, a lost Baptist or a lost Methodist, lost because, with all your zeal for your own party and your own communion table, you never joined the one true Church.

2. My second work of application shall be an invitation. I address it to everyone who is not yet a true believer. I say to you, come and join the one true Church without delay. Come and join yourself to the Lord Jesus Christ in an everlasting covenant not to be forgotten.

Consider well what I say. I charge you solemnly not to mistake the meaning of my invitation. I do not bid you leave the visible Church to which you belong. I abhor all idolatry of forms and parties. I detest a proselytizing spirit. But I do bid you come to Christ and be saved. The day of decision must come some time. Why not this very hour? Why not today, while it is called today? Why not this very night, before the sun rises tomorrow morning? Come to Him, who died for sinners on the cross, and invites all sinners to come to Him by faith and be saved. Come to my Master, Jesus Christ. Come, I say, for all things are now ready. Mercy is ready for you. Heaven is ready for you. Angels are ready to rejoice over you. Christ is ready to receive you. Christ will receive you gladly, and welcome you among His children. Come into the ark. The flood of God’s wrath will soon break upon the earth. Come into the ark and be safe.

Come into the lifeboat of the one true Church. This old world will soon break into pieces! Hear you not the tremblings of it? The world is but a wreck hard upon a sandbank. The night is far spent, the waves are beginning to rise, the wind is getting up, the storm will soon shatter the old wreck. But the lifeboat is launched, and we, the ministers of the gospel, beseech you to come into the lifeboat and be saved. We beseech you to arise at once and come to Christ.

Do you ask, "How can I come? My sins are too many. I am too wicked yet. I dare not come." Away with the thought! It is a temptation of Satan. Come to Christ as a sinner. Come just as you are. Hear the words of that beautiful hymn:

"Just as I am, without one plea,

But that Your blood was shed for me,

And that You bid’st me come to Thee,

O Lamb of God, I come."

This is the way to come to Christ. You should come, waiting for nothing, and tarrying for nothing. You should come, as a hungry sinner, to be filled; as a poor sinner, to be enriched ; as a bad, undeserving sinner, to be clothed with righteousness. So coming, Christ would receive you. "Him that comes" to Christ, He "will in no wise cast out." Oh, come, come to Jesus Christ! Come into the true Church by faith and be saved.

3. Last of all, let me give a word of exhortation to all believers into whose hands this message may fall.

Strive to live a holy life. Walk worthy of the Church to which you belong. Live like citizens of heaven. Let your light shine before men, so that the world may profit by your conduct. Let them know whose you are, and whom you serve. Be epistles of Christ, known and read of all men, written in such clear letters, that none can say of you, "I know not whether this man be a member of Christ or not." He that knows nothing of real, practical holiness is no member of the Church on the rock.

Strive to live a courageous life. Confess Christ before men. Whatever station you occupy, in that station confess Christ. Why should you be ashamed of Him? He was not ashamed of you on the cross. He is ready to confess you now before His Father in heaven. Why should you be ashamed of Him? Be bold. Be very bold. The good soldier is not ashamed of his uniform. The true believer ought never to be ashamed of Christ.

Strive to live a joyful life. Live like men who look for that blessed hope—the second coming of Jesus Christ. This is the prospect to which we should all look forward. It is not so much the thought of going to heaven, as of heaven coming to us, that should fill our minds. "There is a good time coming" for all the people of God, a good time for all the Church of Christ, a good time for all believers—a bad time for the impenitent and unbelieving, but a good time for true Christians. For that good time, let us wait and watch and pray.

The scaffolding will soon be taken down. The last stone will soon be brought out. The top stone will be placed upon the edifice. Yet a little time, and the full beauty of the Church which Christ is building shall be clearly seen.

The great Master Builder will soon come Himself. A building shall be shown to assembled worlds, in which there shall be no imperfection. The Savior and the saved shall rejoice together. The whole universe shall acknowledge, that in the building of Christ’s Church all was well done. "Blessed," it shall be said in that day, if it was never said before, "BLESSED ARE ALL WHO BELONG TO THE CHURCH ON THE ROCK!"

Visible Churches Warned

‘He who has an ear, let him hear what the Spirit says unto the Churches’ (Rev. 3:22).

I suppose I may take it for granted that every reader of this message belongs to some visible church of Christ. I do not ask now whether you are an Episcopalian, or a Presbyterian, or an Independent. I only suppose that you would not like to be called an atheist or an infidel. You attend the public worship of some visible, particular or national body of professing Christians.

Now, whatever the name of your church may be, I invite your special attention to the verse of Scripture before your eyes. I charge you to remember that the words of that verse concern yourself. They are written for your learning, and for all who call themselves Christians. ‘He that has an ear, let him hear what the Spirit says unto the churches’.

This verse is repeated seven times over in the second and third chapters of the book of Revelation. Seven different letters does the Lord Jesus there send by the hand of His servant John to the seven churches of Asia. Seven times over He winds up His letter by the same solemn words: ‘He that has an ear, let him hear what the Spirit says unto the churches’.

Now the Lord God is perfect in all His works. He does nothing by chance. He caused no part of the Scriptures to be written by chance. In all His dealings you may trace design, purpose and plan. There was design in the size and orbit of each planet. There was design in the shape and structure of the least fly’s wing. There was design in every verse of the Bible. There was design in every repetition of a verse, wherever it took place. There was design in the sevenfold repetition of the verse before our eyes. It had a meaning, and we were intended to observe it.

This verse appears to me to call the special attention of all true Christians to the seven ‘epistles to the churches’. I believe it was meant to make believers take particular notice of the things which these seven epistles contain.

Let me try to point out certain leading truths which these seven epistles seem to me to teach. They are truths for the times we live in, truths for the latter days, truths which we cannot know too well, truths which it would be good for us all to know and feel far better than we do.

1. I ask my readers to observe that the Lord Jesus, in all the seven epistles, speaks of nothing but matters of doctrine, practice, warning and promise.

I ask you to look over these seven epistles to the churches, quietly and at your leisure, and you will soon see what I mean.

You will observe that the Lord Jesus sometimes finds fault with false doctrines and ungodly inconsistent practices, and rebukes them sharply.

You will observe that He sometimes praises faith, patience, work, labor, perseverance and bestows on these graces high commendation.

You will sometimes find Him enjoining repentance, amendment, return to the first love, renewed application to Himself, and the like.

But I want you to observe that you will not find the Lord, in any of the epistles, dwelling upon church government or ceremonies. He says nothing about sacraments or ordinances. He makes no mention of liturgies or forms. He does not instruct John to write one word about baptism, or the Lord’s Supper, or the apostolical succession of ministers. In short, the leading principles of what may be called ‘the sacramental system’ are not brought forward in any one of the seven epistles from first to last.

Now why do I dwell on this? I do it because many professing Christians in the present day would have us believe these things are of first, of cardinal, of paramount importance.

There are not a few who seem to hold that there can be no church without a bishop, and no godliness without a liturgy. They appear to believe that to teach the value of the sacraments is the first work of a minister, and to keep to their parish church the first business of a people.

Now let no man misunderstand me when I say this. Do not run away with the notion that I see no importance in sacraments. On the contrary, I regard them as great blessings to all who receive them ‘rightly, worthily and with faith’. Do not fancy that I attach no value to episcopacy, a liturgy and the parochial system. On the contrary, I consider that a church well administered, which has these three things, and an evangelical ministry, is a far more complete and useful church than one in which they are not to be found.

But this I say, that sacraments, church government, the use of a liturgy, the observance of ceremonies and forms, are all as nothing compared to faith, repentance and holiness. And my authority for so saying is the whole tenor of our Lord’s words to the seven churches.

I never can believe, if a certain form of church government was so very important as some say, that the great Head of the church would have said nothing about it here. I should have expected to have found something said about it to Sardis and Laodicea. But I find nothing at all. And I think that silence is a great fact.

I cannot help remarking just the same fact in Paul’s parting words to the Ephesian elders (Acts 20:27–35). He was then leaving them forever. He was giving his last charge on earth, and spoke as one who would see the faces of his hearers no more. And yet there is not a word in the charge about the sacraments and church government. If ever there was a time for speaking of them, it was then. But he says nothing at all, and I believe it was an intentional silence.

Now here lies one reason why we who, rightly or wrongly, are called evangelical clergy, do not preach about bishops, and the Prayer Book, and ordinances more than we do. It is not because we do not value them, in their place, proportion and way. We do value them as really and truly as any, and are thankful for them. But we believe that repentance towards God, faith towards our Lord Jesus Christ and a holy conversation are subjects of far more importance to men’s souls. Without these no man can be saved. These are the first and most weighty matters, and therefore on these we dwell.

Here again lies one reason why we so often urge on men not to be content with the mere outward part of religion. You must have observed that we often warn you not to rest on church membership and church privileges. We tell you not to be satisfied all is right because you come to church on Sunday, and come up to the Lord’s table. We often urge you to remember, that he is not a Christian who is one outwardly, that you must be ‘born again,’ that you must have a ‘faith that works by love,’ that there must be a ‘new creation’ by the Spirit in your heart. We do it because this seems to us the mind of Christ. These are the kind of things He dwells upon, when writing seven times over to seven different churches. We feel that if we follow Him we cannot greatly err.

I am aware that men charge us with taking ‘low views’ of the subjects to which I have adverted. It is a small thing that our views are thought ‘low,’ so long as our consciences tell us they are scriptural. High ground, as it is called, is not always safe ground. What Balaam said must be our answer ‘What the Lord says, that will I speak’ (Num. 24:13).

The plain truth is, there are two distinct and separate systems of Christianity in England at the present day. It is useless to deny it. Their existence is a great fact and one that cannot be too clearly known.

According to one system, religion is a mere corporate business. You are to belong to a certain body of people. By virtue of your membership of this body, vast privileges, both for time and eternity, are conferred upon you. It matters little what you are and what you feel. You are not to try yourself by your feelings. You are a member of a great ecclesiastical corporation. Then all its privileges and immunities are your own. Do you belong to the one true visible ecclesiastical corporation? That is the grand question.

According to the other system, religion is eminently a personal business between yourself and Christ. It will not save your soul to be an outward member of any ecclesiastical body whatever, however sound that body may be. Such membership will not wash away one sin, or give you confidence in the day of judgment. There must be personal faith in Christ, personal dealings between yourself and God, personal felt communion between your own heart and the Holy Spirit. Have you this personal faith? Have you this felt work of the Spirit in your soul? This is the grand question. If not you will be lost.

This last system is the system which those who are called evangelical ministers cleave to and teach. They do so, because they are satisfied that it is the system of Holy Scripture. They do so, because they are convinced that any other system is productive of most dangerous consequences, and calculated to delude men fatally as to their actual state. They do so because they believe it to be the only system of teaching which God will bless, and that no church will flourish so much as that in which repentance, faith, conversion and the work of the Spirit are the grand subjects of the minister’s sermon.

2. I ask my readers to observe that in every epistle the Lord Jesus says, ‘I know your works’. That repeated expression is very striking. It is not for nothing that we read these words seven times over.

To one church the Lord Jesus says, ‘I know your labor and patience’, to another, ‘your tribulation and poverty’, to a third, ‘your charity and service and faith’. But to all He uses the words I now dwell on ‘I know your works’. It is not ‘I know your profession, your desires, your resolutions, your wishes’, but ‘your works’. ‘I know your works’.

The works of a professing Christian are of great importance. They cannot save your soul. They cannot justify you. They cannot wipe out your sins. They cannot deliver you from the wrath of God. But it does not follow because they cannot save you, that they are of no importance. Take heed and beware of such a notion. The man who thinks so is fearfully deceived.

I often think I could willingly die for the doctrine of justification by faith without the deeds of the law. But I must earnestly contend, as a general principle, that a man’s works are the evidence of a man’s religion. If you call yourself a Christian, you must show it in your daily ways and daily behavior. Call to mind that the faith of Abraham and of Rahab was proved by their works (James 2:21–25). Remember it avails you and me nothing to profess we know God, if in works we deny Him (Titus 1:16). Remember the words of the Lord Jesus: ‘Every tree is known by its own fruit’ (Luke 6:44).

But whatever the works of a professing Christian may be, Jesus says, ‘I know them!’ His eyes are in every place, beholding the evil and the good (Prov. 15:3). You never did an action, however private, but Jesus saw it. You never spoke a word, no, not even in a whisper, but Jesus heard it. You never wrote a letter, even to your dearest friend, but Jesus read it. You never thought a thought, however secret, but Jesus was familiar with it. His eyes are as a flaming fire. The darkness is no darkness with Him. All things are open and manifest before Him. He says to every one, ‘I know your works’.

a. The Lord Jesus knows the works of all impenitent and unbelieving souls, and will one day punish them. They are not forgotten in heaven, though they may be upon earth. When the great white throne is set, and the books are opened, the wicked dead will be judged ‘according to their works’.

b. The Lord Jesus knows the works of His own people, and weighs them. ‘By Him actions are weighed’ (1 Sam. 2:3). He knows the why and the wherefore of the deeds of all believers. He sees their motives in every step they take. He discerns how much is done for His sake, and how much is done for the sake of praise. Alas, not a few things are done by believers, which seem very good to you and me, but are rated very low by Christ.

c. The Lord Jesus knows the works of all His own people, and will one day reward them. He never overlooks a kind word, or a kind deed done in His name. He will own the least fruit of faith, and declare it before the world in the day of His appearing. If you love the Lord Jesus, and follow Him, you may be sure your work and labor shall not be in vain in the Lord. The works of those that die in the Lord ‘shall follow them’ (Rev. 14:13). They shall not go before them, nor yet by their side, but they shall follow them, and be owned in the day of Christ’s appearing. The parable of the pounds shall be made good. ‘Every man shall receive his own reward, according to his own labor’ (1 Cor. 3:8). The world knows you not, for it knows not your Master. But Jesus sees and knows all. ‘I know your works’.

Think what a solemn warning there is here to all worldly and hypocritical professors of religion. Let all such read, mark and digest these words. Jesus says to you, ‘I know your works’. You may deceive me or any other minister; it is easy to do so. You may receive the bread and wine from my hands, and yet be cleaving to iniquity in your hearts. You may sit under the pulpit of an evangelical preacher, week after week, and hear his words with a serious face, but believe them not. But, remember this, you cannot deceive Christ. He who discovered the deadness of Sardis and the lukewarmness of Laodicea, sees you through and through, and will expose you at the last day, except you repent.

Oh, believe me, hypocrisy is a losing game. It will never answer to seem one thing and be another; to have the name of Christian, and not the reality. Be sure, if your conscience smites you and condemns you in this matter, be sure your sin will find you out. The eye that saw Achan steal the golden wedge and hide it is upon you. The book that recorded the deeds of Gehazi and Ananias and Sapphira is recording your ways. Jesus mercifully sends you a word of warning today. He says, ‘I know your works’.

But think also, what encouragement there is here for every honest and true–hearted believer. To you also, Jesus says, ‘I know your works’. You see no beauty in any action that you do. All seems imperfect, blemished and defiled. You are often sick at heart of your own shortcomings. You often feel that your whole life is one great arrear, and that every day is either a blank or a blot. But know now, that Jesus can see some beauty in everything that you do from a conscientious desire to please Him. His eye can discern excellence in the least thing which is a fruit of His own Spirit. He can pick out the grains of gold from amid the dross of your performances, and sift the wheat from amid the chaff in all your doings. Your tears are all put into His bottle. Your endeavors to do good to others, however feeble, are written in His book of remembrance. The least cup of cold water given in His name shall not lose its reward. He does not forget your work and labor of love, however little the world may regard it.

It is very wonderful, but so it is. Jesus loves to honor the work of His Spirit in His people, and to pass over their frailties. He dwells on the faith of Rahab, but not on her lie. He commends His apostles for continuing with Him in His temptations, and passes over their ignorance and want of faith (Luke 22:28). ‘Like as a father pities his children, so the Lord pities them that fear Him’ (Ps. 103:13). And as a father finds a pleasure in the least acts of his children, of which a stranger knows nothing, so I suppose the Lord finds a pleasure in our poor feeble efforts to serve Him.

I can well understand the righteous in the day of judgment saying, ‘Lord, when saw we You an hungry, and fed You, or thirsty, and gave You drink? When saw we You a stranger, and took You in? Or naked, and clothed You? Or when saw we You sick or in prison, and came unto You?’ (Matt. 25:37–39). It may well seem incredible and impossible that they can have done anything worth naming in the great day! Yet so it is. Let all believers take the comfort of it. The Lord says, ‘I know your works.’ It ought to humble you. But it ought not to make you afraid.

3. I ask my readers to observe that in every epistle the Lord Jesus makes a promise to the man that overcomes. Seven times over Jesus gives to the churches exceeding great and precious promises. Each is different, and each full of strong consolation: but each is addressed to the overcoming Christian. It is always ‘he that overcomes’, or ‘to him that overcomes’. I ask you to take notice of this.

Every professing Christian is the soldier of Christ. He is bound by his baptism to fight Christ’s battle against sin, the world and the devil. The man that does not do this breaks his vow. He is a spiritual defaulter. He does not fulfill the engagements made for him. The man that does not do this is practically renouncing his Christianity. The very fact that he belongs to a church, attends a Christian place of worship, and calls himself a Christian, is a public declaration that he desires to be reckoned a soldier of Jesus Christ.

Armor is provided for the professing Christian, if he will only use it. ‘Take unto you’, says Paul to the Ephesians, ‘the whole armor of God’. ‘Stand, having your loins girt about with truth, and having on the breastplate of righteousness’. ‘Take the helmet of salvation, and the sword of the Spirit, which is the Word of God’. ‘Above all, take the shield of faith’ (Eph. 6:13–17). And, not least, the professing Christian has the best of leaders: Jesus the Captain of salvation, through whom he may be more than conqueror; the best of provisions, the bread and water of life, and the best of pay promised to him, an eternal weight of glory.

All these are ancient things. I will not be drawn off from my subject, in order to dwell on them now.

The one point I want to impress upon your soul just now is this, that the true believer is not only a soldier, but a victorious soldier. He not only professes to fight on Christ’s side against sin, the world and the devil, but he does actually fight and overcome.

Now this is one grand distinguishing mark of true Christians. Other men, perhaps, like to be numbered in the ranks of Christ’s army. Other men may have lazy wishes and languid desires after the crown of glory. But it is the true Christian alone who does the work of a soldier. He alone fairly meets the enemies of his soul, really fights with them and in that fight overcomes them.

One great lesson I want men to learn from these seven epistles is this, that if you would prove you are born again and going to heaven, you must be a victorious soldier of Christ. If you would make it clear that you have any title to Christ’s precious promises, you must fight the good fight in Christ’s cause, and in that fight you must conquer.

Victory is the only satisfactory evidence that you have a saving religion. You like good sermons perhaps. You respect the Bible, and read it occasionally. You say your prayers night and morning. You have family prayers, and give to religious societies. I thank God for this. It is all very good. But how goes the battle? How does the great conflict go on all this time? Are you overcoming the love of the world and the fear of man? Are you overcoming the passions, tempers and lusts of your own heart? Are you resisting the devil and making him flee from you? How is it in this matter? You must either rule or serve sin and the devil and the world. There is no middle course. You must either conquer or be lost.

I know well it is a hard battle that you have to fight, and I want you to know it, too. You must fight the good fight of faith and endure hardships if you would lay hold of eternal life. You must make up your mind to a daily struggle if you would reach heaven. There may be short roads to heaven invented by man, but ancient Christianity, the good old way, is the way of the cross, the way of conflict. Sin, the world and the devil must be actually mortified, resisted and overcome.

This is the road that saints of old have trodden in, and left their record on high.

a. When Moses refused the pleasures of sin in Egypt, and chose affliction with the people of God, this was overcoming he overcame the love of pleasure.

b. When Micaiah refused to prophesy smooth things to king Ahab, though he knew he would be persecuted if he spoke the truth, this was overcoming he overcame the love of ease.

c. When Daniel refused to give up praying, though he knew the den of lions was prepared for him, this was overcoming he overcame the fear of death.

d. When Matthew rose from the receipt of custom at our Lord’s bidding, left all and followed Him, this was overcoming he overcame the love of money.

e. When Peter and John stood up boldly before the council and said, ‘We cannot but speak the things we have seen and heard,’ this was overcoming; they overcame the fear of man.

f. When Saul the Pharisee gave up all his prospects of preferment among the Jews, and preached that very Jesus whom he had once persecuted, this was overcoming he overcame the love of man’s praise.

The same kind of thing which these men did you must also do if you would be saved. They were men of like passions with yourself, and yet they overcame. They had as many trials as you can possibly have, and yet they overcame. They fought. They wrestled. They struggled. You must do the same.

What was the secret of their victory? Their faith. They believed on Jesus and, believing, were made strong. They believed on Jesus and, believing, were held up. In all their battles, they kept their eyes on Jesus, and He never left them nor forsook them. ‘They overcame by the blood of the Lamb, and by the word of their testimony,’ and so may you (Rev. 12:11).

I set these words before you. I ask you to lay them to heart. Resolve, by the grace of God, to be an overcoming Christian.

I fear much for many professing Christians. I see no sign of fighting in them, much less of victory. They never strike one stroke on the side of Christ. They are at peace with His enemies. They have no quarrel with sin. I warn you, this is not Christianity. This is not the way to heaven.

I often fear much for those who hear the gospel regularly. I fear, lest you become so familiar with the sound of its doctrines, that insensibly you become dead to its power. I fear, lest your religion should sink down into a little vague talk about your own weakness and corruption, and a few sentimental expressions about Christ, while real practical fighting on Christ’s side is altogether neglected. Oh, beware of this state of mind. ‘Be doers of the word, and not hearers only’. No victory—no crown! Fight and overcome! (James 1:22).

Young men and women, and specially those who have been brought up in religious families, I fear much for you. I fear lest you get a habit of giving way to every temptation. I fear lest you become afraid of saying, ‘No!’ to the world and the devil and, when sinners entice you, think it least trouble to consent. Beware, I do beseech you, of giving way. Every concession will make you weaker. Go into the world resolved to fight Christ’s battle, and fight your way on.

Believers in the Lord Jesus, of every church and rank in life, I feel much for you. I know your course is hard. I know it is a sore battle you have to fight. I know you are often tempted to say, ‘It is of no use,’ and to lay down your arms altogether.

Cheer up, dear brothers and sisters. Take comfort, I entreat you. Look at the bright side of your position. Be encouraged to fight on. The time is short. The Lord is at hand. The night is far spent. Millions as weak as you have fought the same fight. Not one of all those millions has been finally led captive by Satan. Mighty are your enemies, but the Captain of your salvation is mightier still. His arm, His grace and His Spirit shall hold you up. Cheer up. Be not cast down.

What though you lose a battle or two? You shall not lose all. What though you faint sometimes? You shall not be quite cast down. What though you fall seven times? You shall not be destroyed. Watch against sin, and sin shall not have dominion over you. Resist the devil, and he shall flee from you. Come out boldly from the world, and the world shall be obliged to let you go. You shall find yourselves in the end more than conquerors; you shall ‘overcome’.

Considering the relevancy of this whole subject, let us look into how this whole doctrine touches upon us in practical terms:

1. For one thing, let me warn all who are living only for the world, to take heed what they are doing. You are enemies to Christ, though you may not know it. He marks your ways, though you turn your back on Him and refuse to give Him your hearts. He is observing your daily life, and reading your daily ways. There will yet be a resurrection of all your thoughts, words and actions. You may forget them, but God does not. You may be careless about them, but they are carefully marked down in the book of remembrance. Oh, worldly man, think of this! Tremble, tremble and repent.

2. Let me warn all formalists and self–righteous people to take heed that they are not deceived. You fancy you will go to heaven because you go regularly to church. You indulge an expectation of eternal life, because you are always at the Lord’s table, and are never missing in your pew. But where is your repentance? Where is your faith? Where are your evidences of a new heart? Where is the work of the Spirit? Where are your evidences of regeneration? Oh, formal Christian, consider these questions! Tremble, tremble and repent.

3. Let me warn all careless members of churches to beware lest they trifle their souls into hell. You live on year after year as if there was no battle to be fought with sin, the world and the devil. You pass through life a smiling, laughing, gentleman–like, or lady–like person, and behave as if there was no devil, no heaven and no hell. Oh, careless churchman, or careless Dissenter, careless Episcopalian, careless Presbyterian, careless Independent, careless Baptist, awake to see eternal realities in their true light! Awake and put on the armor of God! Awake and fight hard for life! Tremble, tremble and repent.

4. Let me warn everyone who wants to be saved, not to be content with the world’s standard of religion. Surely no man with his eyes open can fail to see that the Christianity of the New Testament is something far higher and deeper than the Christianity of most professing Christians. That formal, easy–going, do–little thing, which most people call ‘religion’, is evidently not the religion of the Lord Jesus. The things that He praises in these seven epistles are not praised by the world. The things that He blames are not things in which the world sees any harm. Oh, if you would follow Christ, be not content with the world’s Christianity! Tremble, tremble and repent.

5. Lastly, let me warn everyone who professes to be a believer in the Lord Jesus, not to be content with a little religion.

Of all sights in the church of Christ, I know none more painful to my own eyes, than a Christian contented and satisfied with a little grace, a little repentance, a little faith, a little knowledge, a little charity and a little holiness. I do beseech and entreat every believing soul that reads this tract not to be that kind of man. If you have any desires after usefulness, if you have any wishes to promote your Lord’s glory, if you have any longings after much inward peace, be not content with a little religion.

Let us rather seek, every year we live, to make more spiritual progress than we have done, to grow in grace, and in the knowledge of the Lord Jesus; to grow in humility and self–acquaintance; to grow in spirituality and heavenly–mindedness; to grow in conformity to the image of our Lord.

Let us beware of leaving our first love like Ephesus, of becoming lukewarm like Laodicea, of tolerating false practices like Pergamos, of tampering with false doctrine like Thyatira, of becoming half dead, ready to die, Like Sardis.

Let us rather covet the best gifts. Let us aim at eminent holiness Let us endeavor to be like Smyrna and Philadelphia. Let us hold fast what we have already, and continually seek to have more. Let us labor to be unmistakable Christians. Let it not be our distinctive character, that we are men of science, or men of literary attainments, or men of the world, or men of pleasure, or men of business, but ‘men of God’. Let us so live that all may see that to us the things of God are the first things, and the glory of God the first aim in our lives, to follow Christ our grand object in time present, to be with Christ our grand desire in time to come.

Let us live in this way, and we shall be happy. Let us live in this way, and we shall do good to the world. Let us live in this way, and we shall leave good evidence behind us when we are buried. Let us live in this way, and the Spirit’s word to the churches will not have been spoken to us in vain.

Do you love Me?

"Do you love Me?" (John 21:16)

A disposition to love somebody is one of the commonest feelings which God has implanted in human nature. Too often, unhappily, people set their affection on unworthy objects. I want this day to claim a place for Him who alone is worthy of all our hearts’ best feelings. I want men to give some of their love to that divine Person who loved us, and gave Himself for us. In all their loving I would have them not forget to Love Christ.

The question which heads this message was addressed by Christ to the apostle Peter. A more important question could not be asked. Eighteen hundred years have passed away since the words were spoken. But to this very day the inquiry is most searching and useful.

Suffer me to press this mighty subject upon the attention of every reader of this message. This is no matter for mere enthusiasts and fanatics. It deserves the consideration of every reasonable Christian who believes the Bible. Our very salvation is bound up with it. Life or death, heaven or hell, depend on our ability to answer the simple question "Do you love Christ?"

There are two points which I wish to bring forward in opening up this subject.

1. Let me show the peculiar feeling of a true Christian towards Christ—he loves Him. A true Christian is not a mere baptized man or woman. He is something more. He is not a person who only goes, as a matter of form, to a church or chapel on Sundays, and lives all the rest of the week as if there was no God. Formality is not Christianity. Ignorant lip worship is not true religion. The Scripture speaks expressly: "They are not all Israel which are of Israel" (Rom. 9:6). The practical lesson of those words is clear and plain. All are not true Christians who are members of the visible church of Christ.

The true Christian is one whose religion is in his heart and life. It is felt by himself in his heart. It is seen by others in his conduct and life. He feels his sinfulness, guilt and badness, and repents. He sees Jesus Christ to be that divine Savior whom his soul needs, and commits himself to Him. He puts off the old man with his corrupt and carnal habits, and puts on the new man. He lives a new and holy life, fighting habitually against the world, the flesh and the devil. Christ Himself is the cornerstone of his Christianity. Ask him in what he trusts for the forgiveness of his many sins, and he will tell you, in the death of Christ. Ask him in what righteousness he hopes to stand innocent at the judgment day, and he will tell you it is the righteousness of Christ. Ask him by what pattern he tries to frame his life, and he will tell you that it is the example of Christ.

But, beside all this, there is one thing in a true Christian which is eminently peculiar to him. That thing is love to Christ. Knowledge, faith, hope, reverence, obedience are all marked features in a true Christian’s character. But his picture would be very imperfect if you omitted his "love" to his divine Master. He not only knows, trusts and obeys. He goes further than this—he loves.

This peculiar mark of a true Christian is one which we find mentioned several times in the Bible. "Faith towards our Lord Jesus Christ" is an expression which many Christians are familiar with. Let it never be forgotten that love is mentioned by the Holy Spirit in almost as strong terms as faith. Great as the danger is of him "that believes not," the danger of him that "loves not" is equally great. Not believing and not loving are both steps to everlasting ruin.

Hear what Paul says to the Corinthians "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha" (1 Cor. 16:22). Paul allows no way of escape to the man who does not love Christ. He leaves him no loophole or excuse. A man may lack clear head–knowledge, and yet be saved. He may fail in courage, and be overcome by the fear of man, like Peter. He may fall tremendously, like David, and yet rise again. But if a man does not love Christ, he is not in the way of life. The curse is yet upon him. He is on the broad road that leads to destruction.

Hear what Paul says to the Ephesians: "Grace be with all those who love our Lord Jesus Christ in sincerity" (Eph. 6:24). The apostle is here sending his good wishes, and declaring his good will to all true Christians. Many of them, no doubt, he had never seen. Many of them in the early churches, we may be very sure, were weak in faith and knowledge and self–denial. How, then, shall he describe them in sending his message? What words can he use which will not discourage the weaker brethren? He chooses a sweeping expression which exactly describes all true Christians under one common name. All had not attained to the same degree, whether in doctrine or practice. But all loved Christ in sincerity.

Hear what our Lord Jesus Christ Himself says to the Jews: "If God were your Father, you would love Me" (John 8:42). He saw His misguided enemies satisfied with their spiritual condition, on the one single ground that they were children of Abraham. He saw them, like many ignorant Christians of our own day, claiming to be God’s children, for no better reasons than this: that they were circumcised and belonged to the Jewish church. He lays down the broad principle that no man is a child of God, who does not love God’s only begotten Son. No man has a right to call God "Father" who does not love Christ. Well would it be for many Christians if they were to remember that this mighty principle applies to them as well as to the Jews. No love to Christ—then no sonship to God!

Hear once more what our Lord Jesus Christ said to the Apostle Peter, after He rose from the dead. Three times He asked him the question, "Simon, son of Jonas, Do you love Me?" (John 21:15–17). The occasion was remarkable. He meant gently to remind His erring disciple of his thrice–repeated fall. He desired to call forth from him a new confession of faith, before publicly restoring to him his commission to feed the church. And what was the question that He asked him? He might have said, "Believe you?" "Are you converted?" "Are you ready to confess Me?" "Will you obey Me?" He uses none of these expressions. He simply says, "Do you love Me?" This is the point, He would have us know, on which a man’s Christianity hinges. Simple as the question sounded, it was most searching. Plain and easy to be understood by the most unlearned poor man, it contains matter which tests the reality of the most advanced apostle. If a man truly loves Christ, all is right; if not, all is wrong.

Would you know the secret of this peculiar feeling towards Christ which distinguishes the true Christian? You have it in the words of John: "We love Him, because He first loved us" (1 John 4:19). That text no doubt applies specially to God the Father. But it is no less true of God the Son.

A true Christian loves Christ for all He has done for him. He has suffered in his stead, and died for him on the cross. He has redeemed him from the guilt, the power and the consequences of sin by His blood. He has called him by His Spirit to self–knowledge, repentance, faith, hope and holiness. He has forgiven all his many sins and blotted them out. He has freed him from the captivity of the world, the flesh and the devil. He has taken him from the brink of hell, placed him in the narrow way, and set his face towards heaven. He has given him light instead of darkness, peace of conscience instead of uneasiness, hope instead of uncertainty, life instead of death. Can you wonder that the true Christian loves Christ?

And he loves Him besides, for all that He is still doing. He feels that He is daily washing away his many shortcomings and infirmities, and pleading his soul’s cause before God. He is daily supplying all the needs of his soul, and providing him with an hourly provision of mercy and grace. He is daily leading him by His Spirit to a city of habitation, bearing with him when he is weak and ignorant, raising him up when he stumbles and falls, protecting him against his many enemies, preparing an eternal home for him in heaven. Can you wonder that the true Christian loves Christ?

Does the debtor in Jail love the friend who unexpectedly and undeservedly pays all his debts, supplies him with fresh capital, and takes him into partnership with himself? Does the prisoner in war love the man who, at the risk of his own life, breaks through the enemies’ lines, rescues him and sets him free? Does the drowning sailor love the man who plunges into the sea, dives after him, catches him by the hair of his head and by a mighty effort saves him from a watery grave? A very child can answer such questions as these. Just in the same way, and upon the same principles, a true Christian loves Jesus Christ.

a. This love to Christ is the inseparable companion of saving faith. A faith of devils, a mere intellectual faith, a man may have without love, but not that faith which saves. Love cannot usurp the office of faith. It cannot justify. It does not join the soul to Christ. It cannot bring peace to the conscience. But where there is real justifying faith in Christ, there will always be heart love to Christ. He that is really forgiven is the man who will really love (Luke 7:47). If a man has no love to Christ, you may be sure he has no faith.

b. Love to Christ is the mainspring of work for Christ. There is little done for His cause on earth from sense of duty, or from knowledge of what is right and proper. The heart must be interested before the hands will move and continue moving. Excitement may galvanize the Christian’s hands into a fitful and spasmodic activity. But there will be no patient continuance in well–doing, no unwearied labor in missionary work at home or abroad, without love. The nurse in a hospital may do her duty properly and well, may give the sick man his medicine at the right time, may feed him, minister to him and attend to all his wants. But there is a vast difference between that nurse and a wife tending the sick–bed of a beloved husband, or a mother watching over a dying child. The one acts from a sense of duty; the other from affection and love. The one does her duty because she is paid for it; the other is what she is because of her heart. It is just the same in the matter of the service of Christ. The great workers of the church, the men who have led forlorn hopes in the mission–field, and turned the world upside down, have all been eminently lovers of Christ.

Examine the characters of Owen and Baxter, of Rutherford and George Herbert, of Leighton and Hervey, of Whitefield and Wesley, of Henry Martyn and Judson, of Bickersteth and Simeon, of Hewitson and MCCHEYNE, of Stowell and M’Neile. These men have left a mark on the world. And what was the common feature of their characters? They all loved Christ. They not only held a creed. They loved a Person, even the Lord Jesus Christ.

c. Love to Christ is the point which we ought specially to dwell upon, in teaching religion to children. Election, imputed righteousness, original sin, justification, sanctification and even faith itself are matters which sometimes puzzle a child of tender years. But love to Jesus seems far more within reach of their understanding. That He loved them even to His death, and that they ought to love Him in return, is a creed which meets the span of their minds. How true it is that "out of the mouths of babes and sucklings You has perfected praise"! (Matt. 21:16). There are myriads of Christians who know every article of the Athanasian, Nicene and Apostolic Creeds, and yet know less of real Christianity than a little child who only knows that he loves Christ.

d. Love to Christ is the common meeting point of believers of every branch of Christ’s church on earth. Whether Episcopalian or Presbyterian, Baptist or Independent, Calvinist or Arminian, Methodist or Moravian, Lutheran or Reformed, Established or Free—here at least they are agreed. About forms and ceremonies, about church government and modes of worship, they often differ widely. But on one point, at any rate, they are united. They have all one common feeling towards Him on whom they build their hope of salvation. They "love the Lord Jesus Christ in sincerity" (Eph 6:24). Many of them, perhaps, are ignorant of systematic divinity, and could argue but feebly in defense of their creed. But they all know what they feel towards Him who died for their sins. "I cannot speak much for Christ, sir," said an old uneducated Christian woman to Dr. Chalmers, "but if I cannot speak for Him, I could die for Him!"

e. Love to Christ will be the distinguishing mark of all saved souls in heaven. The multitude which no man can number will all be of one mind. Old differences will be merged in one common feeling. Old doctrinal peculiarities, fiercely wrangled for upon earth, will be covered over by one common sense of debt to Christ. Luther and Zwingli will no longer dispute. Wesley and Toplady will no longer waste time in controversy. Churchmen and Dissenters will no longer bite and devour one another. All will find themselves joining with one heart and voice in that hymn of praise: "Unto Him that loved us, and washed us from our sins in His own blood, and has made us kings and priests unto God and his Father; to Him be glory and dominion forever and ever. Amen" (Rev. 1:5–6).

The words which John Bunyan puts in the mouth of Mr. Standfast, as he stood in the river of death, are very beautiful. He said, "This river has been a terror to many; yes, the thoughts of it also have often frightened me. But now methinks I stand easy: my foot is fixed upon that on which the feet of the priests that bear the ark stood while Israel went over Jordan. The waters indeed are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the convoy that waits for me on the other side, lie as a glowing coal at my heart. I see myself now at the end of my journey; my toilsome days are ended. I am going to see that head which was crowned with thorns, and that face which was spit upon for me. I have formerly lived by hearing and faith, but now I go where I shall live by sight, and be with Him in whose company I delight myself. I have loved to hear my Lord spoken of; and wherever I have seen the print of His shoe in the earth, there I have coveted to set my foot, too. His name has been to me a civet–box; yes, sweeter than all perfumes! His voice to me has been most sweet; and His countenance I have more desired than those who have desired the light of the sun!" Happy are those who know something of this experience! He that would be in tune for heaven must know something of love to Christ. He that dies ignorant of that love had better never have been born.

2. Let me show, in the second place, the peculiar marks by which love to Christ makes itself known.

The point is one of vast importance. If there is no salvation without love to Christ, if he that does not love Christ is in peril of eternal condemnation, it becomes us all to find out very distinctly what we know about this matter. Christ is in heaven, and we are upon earth. In what way shall the man be discerned that loves Him?

Happily the point is one which it is not very hard to settle. How do we know whether we love any person here upon earth? In what way and manner does love show itself between people in this world, between husband and wife, between parent and child, between brother and sister, between friend and friend? Let these questions be answered by common sense and observation, and I ask no more. Let these questions be honestly answered, and the knot before us is untied. How does affection show itself among ourselves?

a. If we love a person, we like to think about him. We do not need to be reminded of him. We do not forget his name or his appearance or his character or his opinions or his tastes or his position or his occupation. He comes up before our mind’s eye many a time in the day. Though perhaps far distant, he is often present in our thoughts. Well, it is just so between the true Christian and Christ! Christ "dwells in his heart," and is thought of more or less every day (Eph. 3:17). The true Christian does not need to be reminded that he has a crucified Master. He often thinks of Him. He never forgets that He has a day, a cause and a people, and that of His people he is one. Affection is the real secret of a good memory in religion. No worldly man can think much about Christ, unless Christ is pressed upon his notice, because he has no affection for Him. The true Christian has thoughts about Christ every day that he lives, for this one simple reason that he loves Him.

b. If we love a person, we like to hear about him. We find a pleasure in listening to those who speak of him. We feel an interest in any report which others make of him. We are all attention when others talk about him, and describe his ways, his sayings, his doings and his plans. Some may hear him mentioned with utter indifference, but our own hearts bound within us at the very sound of his name. Well, it is just so between the true Christian and Christ. The true Christian delights to hear something about his Master. He likes those sermons best which are full of Christ. He enjoys that society most in which people talk of the things which are Christ’s. I have read of an old Welsh believer, who used to walk several miles every Sunday to hear an English clergyman preach, though she did not understand a word of English. She was asked why she did so. She replied, that this clergyman named the name of Christ so often in his sermons, that it did her good. She loved even the name of her Savior.

c. If we love a person, we like to read about him. What intense pleasure a letter from an absent husband gives to a wife, or a letter from an absent son to his mother. Others may see little worth notice in the letter. They can scarcely take the trouble to read it through. But those who love the writer see something in the letter which no one else can. They carry it about with them as a treasure. They read it over and over again. Well, it is just so between the true Christian and Christ! The true Christian delights to read the Scriptures, because they tell him about his beloved Savior. It is no wearisome task with him to read them. He rarely needs reminding to take his Bible with him when he goes a journey. He cannot be happy without it. And why is all this? It is because the Scriptures testify of Him whom his soul loves, even Christ.

d. If we love a person, we like to please him. We are glad to consult his tastes and opinions, to act upon his advice and do the things which he approves. We even deny ourselves to meet his wishes, abstain from things which we know he dislikes and learn things to which we are not naturally inclined, because we think it will give him pleasure. Well, it is just so between the true Christian and Christ! The true Christian studies to please Him, by being holy both in body and spirit. Show him anything in his daily practice that Christ hates, and he will give it up. Show him anything that Christ delights in, and he will follow after it. He does not murmur at Christ’s requirements as being too strict and severe, as the children of the world do. To him Christ’s commandments are not grievous, and Christ’s burden is light. And why is all this? Simply because he loves Him.

e. If we love a person, we like his friends. We are favorably inclined to them, even before we know them. We are drawn to them by the common tie of common love to one and the same person. When we meet them we do not feel that we are altogether strangers. There is a bond of union between us. They love the person that we love, and that alone is an introduction. Well, it is just so between the true Christian and Christ! The true Christian regards all Christ’s. friends as his friends, members of the same body, children of the same family, soldiers in the same army, travelers to the same home. When he meets them, he feels as if he had long known them. He is more at home with them in a few minutes, than he is with many worldly people after an acquaintance of several years. And what is the secret of all this? It is simply affection to the same Savior and love to the same Lord.

f. If we love a person, we are jealous about his name and honor. We do not like to hear him spoken against, without speaking up for him and defending him. We feel bound to maintain his interests and his reputation. We regard the person who treats him ill with almost as much disfavor as if he had ill–treated us. Well, it is just so between the true Christian and Christ! The true Christian regards with a godly jealousy all efforts to disparage his Master’s word, or name, or church, or day. He will confess Him before princes, if need be, and be sensitive of the least dishonor put upon Him. He will not hold his peace, and suffer his Master’s cause to be put to shame, without testifying against it. And why is all this? Simply because he loves Him.

g. If we love a person, we like to talk to him. We tell him all our thoughts, and pour out all our heart to him. We find no difficulty in discovering subjects of conversation. However silent and reserved we may be to others, we find it easy to talk to a much–loved friend. However often we may meet, we are never at a loss for matter to talk about. We have always much to say, much to ask about, much to describe, much to communicate. Well, it is just so between the true Christian and Christ! The true Christian finds no difficulty in speaking to his Savior. Every day he has something to tell Him, and he is not happy unless he tells it. He speaks to Him in prayer every morning and night. He tells Him his wants and desires, his feelings and his fears. He asks counsel of Him in difficulty. He asks comfort of Him in trouble. He cannot help it. He must converse with his Savior continually, or he would faint by the way. And why is this? Simply because he loves Him.

h. Finally, if we love a person, we like to be always with him. Thinking and hearing and reading and occasionally talking are all well in their way. But when we really love people we want something more. We long to be always in their company. We wish to be continually in their society, and to hold communion with them without interruption or farewell. Well, it is just so between the true Christian and Christ! The heart of a true Christian longs for that blessed day when he will see his Master face to face, and go out no more. He longs to have done with sinning and repenting and believing and to begin that endless life when he shall see as he has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be sweeter still to live by sight. He has found it pleasant to hear of Christ and talk of Christ and read of Christ. How much more pleasant will it be to see Christ with his own eyes, and never to leave him any more! "Better," he feels, "is the sight of the eyes than the wandering of the desire" (Eccl. 6:9). And why is all this? Simply because he loves Him.

Such are the marks by which true love may be discovered. They are all plain, simple and easy to be understood. There is nothing dark, abstruse and mysterious about them. Use them honestly, and handle them fairly, and you cannot fail to get some light on the subject of this message.

Perhaps you had a beloved son in the during a time of war. Perhaps he was actively engaged in that war, and in the very midst of the struggle. Cannot you remember how strong and deep and anxious your feelings were about that son? That was love!

Perhaps you have known what it is to have a beloved husband in the navy, often called from home by duty, often separated from you for many months and even years. Cannot you recollect your sorrowful feelings at that time of separation? That was love!

Perhaps you have at this moment a beloved brother who has moved to a large community, launched for the first time amid the temptations of a great city, in order to make his way in education or business. How will he turn out? How will he get on? Will you ever see him again? Do you not know that you often think about that brother? That is affection!

Perhaps you are engaged to be married to a person every way suited to you. But prudence makes it necessary to defer the marriage to a distant period, and duty makes it necessary to be at a distance from the one you have promised to make your wife. Must you not confess that she is often in your thoughts? Must you not confess that you like to hear of her, and hear from her, and that you long to see her? That is affection!

All of this is familiar to everyone, and I need not elaborate. There is hardly a branch of Adam’s family that is ignorant of what it means to love. Then let it never be said that we cannot know if a Christian loves Christ. It may be discovered, it can be known, the proofs are all ready to your hand. Love to the Lord Jesus Christ is no hidden, secret, impalpable thing. It is like light and sound and heat; it is seen and heard and felt. Where there is no evidence for love, love does not exist.

It is time for me to draw this message to a conclusion. But I cannot end without an effort to press its subject home to the individual conscience of each into whose hands it has fallen. I do it in all love and affection. My heart’s desire and prayer to God, in writing this message, is to do good to souls.

1. Let me ask you to look the question in the face which Christ asked of Peter, and try to answer it for yourself. Look at it seriously. Examine it carefully. Weigh it well. After reading all that I have said about it, can you honestly say that you love Christ?

It is no answer to tell me that you believe the truth of Christianity, and hold the articles of the Christian faith. Such religion as this will never save your soul. The devils believe in a certain way, and tremble (James 2:19). True saving Christianity is not the mere believing a certain set of opinions, and holding a certain set of notions. Its essence is knowing, trusting and loving a certain living Person who died for us, even Christ the Lord. The early Christians, like Phoebe and Persis and Tryphena and Tryphosa and Gaius and Philemon, knew little probably of dogmatic theology. But they all had this grand leading feature in their religion: they loved Christ.

It is no answer to tell me that you disapprove of a religion of feelings. If you mean by that that you dislike a religion consisting of nothing but feelings, I agree with you entirely. But if you mean to shut out feelings altogether, you can know little of Christianity. The Bible teaches us plainly that a man may have good feelings without any true religion. But it teaches us no less plainly that there can be no true religion without some feeling towards Christ.

It is vain to conceal that, if you do not love Christ, your soul is in great danger. You can have no saving faith now while you live. You are unfit for heaven if you die. He that lives without love to Christ can be sensible of no obligation to Him. He that dies without love to Christ could never be happy in that heaven where Christ is all, and in all. Awake to know the peril of your position. Open your eyes. Consider your ways, and be wise. I can only warn you as a friend. But I do it with all my heart and soul. May God grant that this warning may not be in vain!

2. If you do not love Christ, let me tell you plainly what is the reason. You have no sense of debt to Him. You have no feeling of obligation to Him. You have no abiding recollection of having got anything from Him. This being the case, it is not likely, it is not probable, it is not reasonable that you should love Him.

There is but one remedy for this state of things. That remedy is self–knowledge and the teaching of the Holy Spirit. The eyes of your understanding must be opened. You must find out what you are by nature. You must discover that grand secret, your guilt and emptiness in God’s sight.

Perhaps you never read your Bible at all, or only read an occasional chapter as a mere matter of form, without interest, understanding, or self–application. Take my advice this day, and change your plan. Begin to read the Bible like a man in earnest, and never rest until you become familiar with it. Read what the law of God requires, as expounded by the Lord Jesus in the fifth of Matthew. Read how Paul describes human nature in the first two chapters of his Epistle to the Romans. Study such passages as these with prayer for the Spirit’s teaching, and then say whether you are not a debtor to God, and a debtor in mighty need of a friend like Christ.

Perhaps you are one who has never known anything of real, hearty, business–like prayer. You have been used to regard religion as an affair of churches, chapels, forms, services and Sundays, but not as a thing requiring the serious heartfelt attention of the inward man. Take my advice this day, and change your plan. Begin the habit of real earnest pleading with God about your soul. Ask Him for light, teaching and self–knowledge. Beseech Him to show you anything you need to know for the saving of your soul. Do this with all your heart and mind, and I have no doubt before long you will feel your need of Christ.

The advice I offer may seem simple and old–fashioned. Do not despise it on that account. It is the good old way in which millions have walked already, and found peace to their souls. Not to love Christ is to be in imminent danger of eternal ruin. To see your need of Christ and your amazing debt to Christ is the first step towards loving Him. To know yourself and find out your real condition before God is the only way to see your need. To search God’s book and ask God for light in prayer is the right course by which to attain saving knowledge. Do not be above taking the advice I offer. Take it and be saved.

3. Lastly, if you really know anything of love towards Christ, accept two parting words of comfort and counsel. The Lord grant they may do you good.

First, if you love Christ in deed and truth, rejoice in the thought that you have good evidence about the state of your soul. Love, I tell you this day, is an evidence of grace.

What though you are sometimes perplexed with doubts and fears? What though you find it hard to say whether your faith is genuine and your grace real? What though your eyes are often so dimmed with tears that you cannot clearly see your calling and election of God? Still there is ground for hope and strong consolation, if your heart can testify that you love Christ. Where there is true love there is faith and grace. You would not love Him if He had not done something for you. Your very love is a token for good.

Secondly, if you love Christ, never be ashamed to let others see it and know it. Speak for Him. Witness for Him. Live for Him. Work for Him. If He has loved you and washed you from your sins in His own blood, you never need shrink from letting others know that you feel it, and love Him in return.

"Man," said a thoughtless, ungodly English traveler, to a North American Indian convert, "Man, what is the reason that you make so much of Christ, and talk so much about Him? What has this Christ done for you, that you should make so much ado about Him?"

The converted Indian did not answer him in words. He gathered together some dry leaves and moss and made a ring with them on the ground. He picked up a live worm and put it in the middle of the ring. He struck a light and set the moss and leaves on fire. The flame soon rose, and the heat scorched the worm. It writhed in agony, and after trying in vain to escape on every side, curled itself up in the middle, as if about to die in despair. At that moment the Indian reached forth his hand, took up the worm gently and placed it on his bosom. "Stranger," he said to the Englishman, "do you see that worm? I was that perishing creature. I was dying in my sins, hopeless, helpless and on the brink of eternal fire. It was Jesus Christ who put forth the arm of His power. It was Jesus Christ who delivered me with the hand of His grace, and plucked me from everlasting burnings. It was Jesus Christ who placed me, a poor sinful worm, near the heart of His love. Stranger, that is the reason why I talk of Jesus Christ, and make much of Him. I am not ashamed of it, because I love Him."

If we know anything of love to Christ, may we have the mind of this North American Indian! May we never think that we can love Christ too well, live to Him too thoroughly, confess Him too boldly, lay ourselves out for Him too heartily! Of all the things that will surprise us in the resurrection morning, this I believe will surprise us most: that we did not love Christ more before we died.

Without Christ

"You were without Christ" (Eph. 2:12).

The text which heads this message describes the state of the Ephesians before they became Christians. But that is not all. It describes the state of every man and woman in England who is not yet converted to God. A more miserable state cannot be conceived! It is bad enough to be without money or without health or without home or without friends. But it is far worse to be "without Christ."

Let us examine the text this day, and see what it contains. Who can tell but it may prove a message from God to some reader of this message?

1. Let us consider when it can be said of a man that he is "without Christ."

The expression "without Christ," is not one of my own invention. The words were not first coined by me, but were written under the inspiration of the Holy Spirit. They were used by Paul when he was reminding the Ephesian Christians what their former condition was, before they heard the gospel and believed. Ignorant and dark no doubt they had been, buried in idolatry and heathenism, worshipers of the false goddess Diana. But all this he passes over completely. He seems to think that this would only partially describe their state. So he draws a picture, of which the very first feature is the expression before us: "At that time you were without Christ" (Eph. 2:12). Now what does the expression mean?

a. A man is "without Christ" when be has no head–knowledge of Him. Millions, no doubt, are in this condition. They neither know who Christ is, nor what He has done, nor what He taught, nor why He was crucified, nor where He is now, nor what He is to mankind. In short, they are entirely ignorant of Him. The heathen, of course, who never yet heard the gospel, come first under this description. But unhappily they do not stand alone. There are thousands of people living in England at this very day, who have hardly any clearer ideas about Christ than the very heathen. Ask them what they know about Jesus Christ, and you will be astounded at the gross darkness which covers their minds. Visit them on their deathbeds, and you will find that they can tell you no more about Christ than about Mohammed. Thousands are in this state in country parishes, and thousands in towns. And about all such people but one account can be given. They are "without Christ."

I am aware that some modern divines do not take the view which I have just stated. They tell us that all mankind have a part and interest in Christ, whether they know Him or not. They say that all men and women, however ignorant while they live, shall be taken by Christ’s mercy to heaven when they die! Such views, I firmly believe, cannot be reconciled with God’s Word. It is written "This is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent" (John 17:3). It is one of the marks of the wicked, on whom God shall take vengeance at the last day, that they "know not God" (2 Thess. 1:8). An unknown Christ is no Savior. What shall be the state of the heathen after death; how the savage who never heard the gospel shall be judged; in what manner God will deal with the helplessly ignorant and uneducated—all these are questions which we may safely let alone. We may rest assured that "the Judge of all the earth will do right" (Gen. 18:25). But we must not fly in the face of Scripture. If Bible words mean anything, to be ignorant of Christ is to be "without Christ."

b. But this is not all. A man is "without Christ" when he has no heart–faith in Him as his Savior. It is quite possible to know all about Christ, and yet not to put our trust in Him. There are multitudes who know every article of the belief, and can tell you glibly that Christ was "born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried." They learned it at school. They have it sticking fast in their memories. But they make no practical use of their knowledge. They put their trust in something which is not Christ. They hope to go to heaven because they are moral and well–conducted, because they say their prayers and go to church, because they have been baptized and go to the Lord’s table. But as to a lively faith in God’s mercy through Christ—a real, intelligent confidence in Christ’s blood and righteousness and intercession—they are things of which they know nothing at all. And of all such people I can see but one true account. They are "without Christ."

I am aware that many do not admit the truth of what I have just said. Some tell us that all baptized people are members of Christ by virtue of their baptism. Others tell us that where there is a head knowledge we have no right to question a person’s interest in Christ. To these views I have only one plain answer. The Bible forbids us to say that any man is joined to Christ until he believes. Baptism is no proof that we are joined to Christ. Simon Magus was baptized, and yet was distinctly told that he had "no part or lot in this matter" (Acts 8:21). Head–knowledge is no proof that we are joined to Christ. The devils know Christ well enough, but have no portion in Him. God knows, no doubt, who are His from all eternity. But man knows nothing of anyone’s justification until he believes. The grand question is: "Do we believe?" It is written, "He that believes not the Son shall not see life; but the wrath of God abides on him." "He that believes not shall be damned" (John 3:36; Mark 16:16). If Bible words mean anything, to be without faith is to be "without Christ."

c. But I have yet one thing more to say. A man is "without Christ" when the Holy Spirit’s work cannot be seen in his life. Who can avoid seeing, if he uses his eyes, that myriads of professing Christians know nothing of inward conversion of heart? They will tell you that they believe the Christian religion; they go to their places of worship with tolerable regularity; they think it a proper thing to be married and buried with all the ceremonies of the church; they would be much offended if their Christianity were doubted. But where is the Holy Spirit to be seen in their lives? What are their hearts and affections set upon? Whose is the image and superscription that stands out in their tastes and habits and ways? Alas, there can only be one reply! They know nothing experimentally of the renewing, sanctifying work of the Holy Spirit. They are yet dead to God. And of all such only one account can be given. They are "without Christ."

I am well aware that few will admit this. The vast majority will tell you that it is extreme and wild and extravagant to require so much in Christians, and to press on everyone conversion. They will say that it is impossible to keep up the high standard which I have just referred to, without going out of the world, and that we may surely go to heaven without being such very great saints. To all this, I can only reply, "What says the Scripture? What says the Lord?" It is written, "Except a man be born again, he cannot see the kingdom of God." "Except you be converted, and become as little children, you shall not enter into the kingdom of heaven." "He that says he abides in Christ, ought himself also so to walk, even as He walked." "If any man have not the Spirit of Christ, he is none of His" (John 3:3; Matt 18:3;1 John 2:6; Rom. 8:9). The Scripture cannot be broken. If Bible words mean anything, to be without the Spirit is to be "without Christ."

I commend the three propositions I have just laid down to your serious and prayerful consideration. Mark well what they come to. Examine them carefully on every side. In order to have a saving interest in Christ, knowledge, faith and the grace of the Holy Spirit are absolutely necessary. He that is without them is "without Christ."

How painfully ignorant are many! They know literally nothing about religion. Christ and the Holy Spirit and faith and grace and conversion and sanctification are mere "words and names" to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, "without Christ!"

How painfully self–righteous are many! They can talk complacently about having "done their duty," and being "kind to everybody," and having always "kept to their church," and having "never been so very bad" as some, and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ’s blood and sacrifice, it seems to have no place in their religion. Their talk is all of doing and never of believing. And will such self–righteousness as this land anyone in heaven? Never! Without faith, "without Christ!"

How painfully ungodly are many! They live in the habitual neglect of God’s Sabbath, God’s Bible, God’s ordinances and God’s sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God’s commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Spirit, "without Christ!"

I know well that at first sight these statements seem hard and sharp and rough and severe. But after all, are they not God’s truth as revealed to us in Scripture? If truth, ought they not to be made known? If necessary to be known, ought they not to be plainly laid down? If I know anything of my own heart, I desire above all things to magnify the riches of God’s love to sinners. I long to tell all mankind what a wealth of mercy and loving-kindness there is laid up in God’s heart for all who will seek it. But I cannot find anywhere that ignorant and unbelieving and unconverted people have any part in Christ! If I am wrong, I shall be thankful to anyone who will show me a more excellent way. But until I am shown it, I must stand fast on the positions I have already laid down. I dare not forsake them, lest I be found guilty of handling God’s Word deceitfully. I dare not be silent about them, lest the blood of souls be required at my hands. The man without knowledge, without faith, and without the Holy Spirit, is a man without Christ!

2. What is the actual condition of a man without Christ? This is a branch of our present subject that demands very special attention. Thankful indeed should I be if I could exhibit it in its true colors. I can easily imagine some reader saying to himself, "Well, suppose I am without Christ, where is the mighty harm? I hope God will be merciful. I am no worse than many others. I trust all will be right at last." Listen to me and, by God’s help, I will try to show that you are sadly deceived. "Without Christ," all will not be right, but all desperately wrong.

a. For one thing, to be "without Christ" is to be without God. The Apostle St. Paul told the Ephesians as much as this in plain words. He ends the famous sentence which begins, "You were without Christ," by saying, "You were without God in the world." And who that thinks can wonder? That man can have very low ideas of God who does not conceive Him a most pure and holy and glorious and spiritual Being. That man must be very blind who does not see that human nature is corrupt and sinful and defiled. How then can such a worm as man draw near to God with comfort? How can he look up to Him with confidence and not feel afraid? How can he speak to Him, have dealings with Him, look forward to dwelling with Him, without dread and alarm? There must be a mediator between God and man, and there is but one that can fill the office. That One is Christ.

Who are you to talk of God’s mercy and God’s love separate from and independent of Christ? There is no such love and mercy recorded in Scripture. Know this day that God out of Christ is "a consuming fire" (Heb. 12:29). Merciful He is, beyond all question rich in mercy, plenteous in mercy. But His mercy is inseparably connected with the mediation of His beloved Son Jesus Christ. It must flow through Him as the appointed channel, or it cannot flow at all. It is written "He that honors not the Son, honors not the Father which has sent Him." "I am the way, the truth and the life no man comes unto the Father, but by Me" (John 5:23; 14:6). "Without Christ" we are without God.

b. Moreover, to be "without Christ" is to be without peace. Every man has a conscience within him, which must be satisfied before he can be truly happy. So long as this conscience is asleep or half dead, so long, no doubt, he gets along pretty well. But as soon as a man’s conscience wakes up, and he begins to think of past sins and present failings and future judgment, at once he finds out that he needs something to give him inward rest. But what can do it? Repenting and praying and Bible reading, and church going, and sacrament receiving, and self–mortification may be tried, and tried in vain. They never yet took off the burden from anyone’s conscience. And yet peace must be had!

There is only one thing can give peace to the conscience, and that is the blood of Jesus Christ sprinkled on it. A clear understanding that Christ’s death was an actual payment of our debt to God, and that the merit of that death is made over to man when he believes, is the grand secret of inward peace. It meets every craving of conscience. It answers every accusation. It calms every fear. It is written "These things I have spoken unto you, that in Me you might have peace." "He is our peace." "Being justified by faith, we have peace with God through our Lord Jesus Christ" (John 16:33; Eph. 2:14; Rom. 5:1). We have peace through the blood of His cross: peace like a deep mine—peace like an ever–flowing stream. But "without Christ" we are without peace.

c. To be "without Christ" is to be without hope. Hope of some sort or other almost everyone thinks he possesses. Rarely indeed will you find a man who will boldly tell you that he has no hope at all about his soul. But how few there are that can give "a reason of the hope that is in them"! (1 Pet. 3:15). How few can explain it, describe it and show its foundations! How many a hope is nothing better than a vague empty feeling, which the day of sickness and the hour of death will prove to be utterly useless, impotent alike to comfort or to save.

There is but one hope that has roots, life, strength and solidity, and that is the hope which is built on the great rock of Christ’s work and office as man’s Redeemer. "Other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3:11). He that builds on this corner–stone "shall not be confounded." About this hope there is reality. It will bear looking at and handling. It will meet every enquiry. Search it through and through, and you will find no flaw whatever in it. All other hopes beside this are worthless. Like summer–dried fountains, they fail man just when his need is the sorest. They are like unsound ships, which look well so long as they lie quiet in harbor, but when the winds and the waves of ocean begin to try them, their rotten condition is discovered and they sink beneath the waters. There is no such thing as a good hope without Christ, and "without Christ" is to have "no hope" (Eph. 2:12).

d. To be "without Christ" is to be without heaven. In saying this I do not merely mean that there is no entrance into heaven, but that "without Christ" there could be no happiness in being there. A man without a Savior and Redeemer could never feel at home in heaven. He would feel that he had no lawful right or title to be there; boldness and confidence and ease of heart would be impossible. Amid pure and holy angels, under the eyes of a pure and holy God, he could not hold up his head; he would feel confounded and ashamed. It is the very essence of all true views of heaven that Christ is there.

Who are you that dreams of a heaven in which Christ has no place? Awake to know your folly. Know that in every description of heaven which the Bible contains, the presence of Christ is one essential feature. "In the midst of the throne," says St. John, "stood a Lamb as it had been slain." The very throne of heaven is called the "throne of God and of the Lamb." "The Lamb is the light of heaven, and the temple of it." The saints who dwell in heaven are to be "fed by the Lamb," and "led to living fountains of waters." The meeting of the saints in heaven is called "the marriage supper of the Lamb" (Rev. 5:6; 22:3; 21:22, 23; 7:17; 19:9). A heaven "without Christ" would not be the heaven of the Bible. To be "without Christ" is to be without heaven.

I might easily add to these things. I might tell you that to be "without Christ" is to be without life, without strength, without safety, without foundation, without a friend in heaven, without righteousness. None so badly off as those that are without Christ!

What the ark was to Noah, what the Passover lamb was to Israel in Egypt, what the manna, the smitten rock, the bronze serpent, the pillar of cloud and fire, the scapegoat, were to the tribes in the wilderness—all this the Lord Jesus is meant to be to man’s soul. None so destitute as those that are without Christ!

What the root is to the branches, what the air is to our lungs, what food and water are to our bodies, what the sun is to creation—all this and much more Christ is intended to be to us. None so helpless, none so pitiable as those that are without Christ!

I grant that if there were no such things as sickness and death, if men and women never grew old and lived on this earth forever, the subject of this message would be of no importance. But you must know that sickness, death and the grave are sad realities.

If this life were all—if there were no judgment, no heaven, no hell, no eternity—it would be mere waste of time to trouble yourself with such inquiries as this tract suggests. But you have got a conscience. You know well that there is a reckoning day beyond the grave. There is a judgment yet to come.

Surely the subject of this message is no light matter. It is not a small thing, and one that does not signify. It demands the attention of every sensible person. It lies at the very root of that all–important question, the salvation of our souls. To be "without Christ" is to be most miserable.

1. And now I ask every one who has read this message through to examine himself and find out his own precise condition. Are you without Christ?

Do not allow life to pass away without some serious thoughts and self–inquiry. You cannot always go on as you do now. A day must come when eating and drinking and sleeping and dressing and making merry and spending money will have an end. There will be a day when your place will be empty, and you will be only spoken of as one dead and gone. And where will you be then, if you have lived and died without thought about your soul, without God, and without Christ? Oh, remember, it is better a thousand times to be without money and health and friends and company and good cheer than to be without Christ!

2. If you have lived without Christ hitherto, I invite you in all affection to change your course without delay. Seek the Lord Jesus while He can be found. Call upon Him while He is near. He is sitting at God’s right hand, able to save to the uttermost everyone who comes to Him, however sinful and careless he may have been. He is sitting at God’s right hand, willing to hear the prayer of everyone who feels that his past life has been all wrong, and wants to be set right. Seek Christ, seek Christ without delay. Acquaint yourself with Him Do not be ashamed to apply to Him. Only become one of Christ’s friends this year, and you will say one day, it was the happiest year that you ever had.

3. If you have become one of Christ’s friends already, I exhort you to be a thankful man. Awake to a deeper sense of the infinite mercy of having an almighty Savior, a title to heaven, a home that is eternal, a Friend that never dies! A few more years and all our family gatherings will be over. What a comfort to think that we have in Christ something that we can never lose!

Awake to a deeper sense of the sorrowful state of those who are "without Christ." We are often reminded of the many who are without food or clothing or school or church. Let us pity them, and help them, as far as we can. But let us never forget that there are people whose state is far more pitiable. Who are they? The people "without Christ!"

Have we relatives without Christ? Let us feel for them, pray for them, speak to the King about them, strive to recommend the gospel to them. Let us leave no stone unturned in our efforts to bring them to Christ.

Have we neighbors without Christ? Let us labor in every way for their soul’s salvation. The night comes when none can work. Happy is he who lives under the abiding conviction that to be in Christ is peace, safety, and happiness; and that to be "without Christ" is to be on the brink of destruction.

Thirst Relieved

On the last and greatest day of the Feast, Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." John 7:37-38

The text which heads this message contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that one star excels another in glory. All Scripture is given by inspiration of God; but that heart must indeed be cold and dull which does not feel that some verses are peculiarly rich and full. Of such verses, this text is one.

In order to see the whole force and beauty of the text, we must remember the place, the time and the occasion when it comes in.

The place, then, was Jerusalem, the metropolis of Judaism, and the stronghold of priests and scribes, of Pharisees and Sadducees. The occasion was the Feast of Tabernacles, one of those great annual feasts when every Jew, if he could, went up to the temple, according to the law. The time was ‘the last day of the feast’, when all the ceremonies were drawing to a close, when the water drawn from the fountain of Siloam, according to traditional custom, had been solemnly poured on the altar, and nothing remained for worshipers but to return home.

At this critical moment our Lord Jesus Christ ‘stood’ forward on a prominent place and spoke to the assembled crowds. I doubt not He read their hearts. He saw them going away with aching consciences and unsatisfied minds, having got nothing from their blind teachers the Pharisees and Sadducees, and carrying away nothing but a barren recollection of pompous forms. He saw and pitied them and cried aloud, like a herald, ‘If any man thirst, let him come unto Me and drink.’ That this was all our Lord said on this memorable occasion I take leave to doubt. I suspect it is only the keynote of His address. But this, I imagine, was the first sentence that fell from His lips: ‘If any man thirst, let him come unto Me. If any one wants living, satisfying water, let him come unto Me.’

Let me remind my readers, in passing, that no prophet or apostle ever took on himself to use such language as this. ‘Come with us,’ said Moses to Hobab (Num. 10:29); ‘Come to the waters,’ says Isaiah (Isa. 55:1); ‘Behold the Lamb,’ says John the Baptist (John 1:29); ‘Believe on the Lord Jesus Christ,’ says St. Paul (Acts 16:31). But no one except Jesus of Nazareth ever said, ‘Come to me.’ That fact is very significant. He that said, ‘Come to Me,’ knew and felt when He said it that He was the eternal Son of God, the promised Messiah, the Savior of the world.

This great saying of our Lord’s brings out three main points:

1. A case supposed. Our Lord says, ‘If any man thirst.’ Bodily thirst is notoriously the most painful sensation to which the frame of mortal man is liable. Read the story of the miserable sufferer in the black hole at Calcutta. Ask anyone who has traveled over desert plains under a tropical sun. Hear what any old soldier will tell you is the chief want of the wounded on a battlefield. Remember what the crews of ships lost in mid–ocean, tossed for days in boats without water, go through. Mark the dreadful words of the rich man in the parable ‘Send Lazarus that he may dip the tip of his finger in water to cool my tongue for I am tormented in this flame’ (Luke 16:24). The testimony is unvarying. There is nothing so terrible and hard to bear as thirst.

But if bodily thirst is so painful, how much more painful is thirst of soul? Physical suffering is not the worst part of eternal punishment. It is a light thing, even in this world, compared to the suffering of the mind and inward man. To see the value of our souls and find out they are in danger of eternal ruin; to feel the burden of unforgiven sin and not to know where to turn for relief; to have a conscience sick and ill at ease and to be ignorant of the remedy; to discover that we are dying, dying daily, and yet unprepared to meet God; to have some clear view of our own guilt and wickedness, and yet to be in utter darkness about absolution; this is the highest degree of pain—the pain which drinks up soul and spirit and pierces joints and marrow! And this no doubt is the thirst of which our Lord is speaking. It is thirst after pardon, forgiveness, absolution and peace with God. It is the craving of a really awakened conscience, wanting satisfaction and not knowing where to find it, walking through dry places, and unable to get rest.

This is the thirst which the Jews felt, when Peter preached to them on the day of Pentecost. It is written that they were "pierced in their heart, and said, ‘Men and brethren, what shall we do?’" (Acts 2:37).

This is the thirst which the Philippian jailer felt, when he awoke to consciousness of his spiritual danger, and felt the earthquake making the prison reel under his feet. It is written that he ‘came trembling, and fell down before Paul and Silas, and brought them out, and said, "Sirs, what must I do to be saved?’" (Acts 16:30).

This is the thirst which many of the greatest servants of God seem to have felt, when light first broke in on their minds. Augustine seeking rest among the Manichean heretics and finding none, Luther groping after truth among monks in Erfurt Monastery, John Bunyan agonizing amid doubts and conflicts in his Elstow cottage, George Whitefield groaning under self–imposed austerities, for want of clear teaching, when an undergraduate at Oxford—all have left on record their experience. I believe they all knew what our Lord meant when He spoke of ‘thirst’.

And surely it is not too much to say that all of us ought to know something of this thirst, if not as much as Augustine, Luther, Bunyan or Whitefield. Living as we do in a dying world; knowing, as we must do, if we will confess it, that there is a world beyond the grave, and that after death comes the judgment; feeling, as we must do in our better moments, what poor, weak, unstable, defective creatures we all are, and how unfit to meet God; conscious as we must be in our inmost heart of hearts, that on our use of time depends our place in eternity, we ought to feel and to realize something like ‘thirst’, for a sense of peace with the living God. But alas, nothing proves so conclusively the fallen nature of man as the general, common want of spiritual appetite! For money, for power, for pleasure, for rank, for honor, for distinction—for all these the vast majority are now intensely thirsting. To lead forlorn hopes, to dig for gold, to storm a breach, to try to hew a way through thick–ribbed ice to the North Pole, for all these objects there is no lack of adventurers and volunteers. Fierce and unceasing is the competition for these corruptible crowns! But few indeed, by comparison, are those who thirst after eternal life. No wonder that the natural man is called in Scripture ‘dead’, and ‘sleeping’, and ‘blind’, and ‘deaf’. No wonder that he is said to need a second birth and a new creation. There is no surer symptom of mortification in the body than the loss of all feeling. There is no more painful sign of an unhealthy state of soul than an utter absence of spiritual thirst. Woe to that man of whom the Savior can say, ‘You know not that you are wretched, and miserable, and poor, and blind, and naked’ (Rev. 3:17).

But who is there among the readers of this message that feels the burden of sin, and longs for peace with God? Who is there that really feels the words of our Prayer Book confession ‘I have erred and strayed like a lost sheep, there is no health in me, I am a miserable offender’? Who is there that enters into the fullness of our communion service, and can say with truth, ‘The remembrance of my sins is grievous, and the burden of them is intolerable’? You are the man that ought to thank God. A sense of sin, guilt and poverty of soul is the first stone laid by the Holy Spirit, when He builds a spiritual temple. He convinces of sin. Light was the first thing called into being in the material creation (Gen. 1:3). Light about our own state is the first work in the new creation. Thirsting soul, I say again, you are the person that ought to thank God. The kingdom of God is near you. It is not when we begin to feel good, but when we feel bad, that we take the first step towards heaven. Who taught you that you west naked? Whence came this inward light? Who opened your eyes and made you see and feel? Know this day that flesh and blood has not revealed these things unto you, but our Father which is in heaven. Universities may confer degrees, and schools may impart knowledge of all mysteries, but they cannot make men feel sin. To realize our spiritual need, and feel true spiritual thirst, is the ABC in saving Christianity.

It is a great saying of Elihu, in the book of Job ‘God looks upon men, and if any say, "I have sinned, and perverted that which was right, and it profited me not," he will deliver his soul from death, and his life shall see the light’ (Job 33:28). Let him that knows anything of spiritual ‘thirst’ not be ashamed. Rather let him lift up his head and begin to hope. Let him pray that God would carry on the work He has begun, and make him feel more.

2. A remedy proposed. ‘If any man thirst,’ says our blessed Lord Jesus Christ, ‘let him come unto Me, and drink.’

There is a grand simplicity about this little sentence which cannot be too much admired. There is not a word in it of which the literal meaning is not plain to a child. Yet, simple as it appears, it is rich in spiritual meaning. Like the Koh–i–noor diamond, which you may carry between finger and thumb, it is of unspeakable value. It solves that mighty problem which all the philosophers of Greece and Rome could never solve ‘How can man have peace with God?’ Place it in your memory side by side with six other golden sayings of your Lord; ‘I am the bread of life: he that comes to Me shall never hunger; and he that believes on Me shall never thirst.’ ‘I am the light of the world he that follows Me shall not walk in darkness, but shall have the light of life.’ ‘I am the door, by Me, if any man enter in, he shall be saved.’ ‘I am the way, the truth, and the life no man comes unto the Father but by Me.’ ‘Come unto Me, all you that labor and are heavy laden, and I will give you rest.’ ‘Him that comes to Me I will in no wise cast out.’ Add to these six texts the one before you today. Get the whole seven by heart. Rivet them down in your mind, and never let them go. When your feet touch the cold river, on the bed of sickness and in the hour of death, you will find these seven texts above all price (John 6:35; 8:12; 10:9; 14:6; Matt. 11:28; John 6:37).

For what is the sum and substance of these simple words? It is this. Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him, as out of the rock smitten by Moses, there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need pardon, absolution, mercy, grace, peace, rest, relief, comfort and hope.

This rich provision Christ has bought for us at the price of His own precious blood. To open this wondrous fountain He suffered for sin, the just for the unjust, and bore our sins in His own body on the tree. He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him (1 Peter 2:24; 3:18; 2 Cor. 5:21). And now He is sealed and appointed to be the Reliever of all who are laboring and heavy laden, and the Giver of living water to all who thirst. It is His office to receive sinners. It is His pleasure to give them pardon, life and peace. And the words of the text are a proclamation He makes to all mankind ‘If any man thirst, let him come unto Me, and drink.’

The efficacy of a medicine depends in great measure on the manner in which it is used. The best prescription of the best physician is useless if we refuse to follow the directions which accompany it. Suffer the word of exhortation, while I offer some caution and advice about the Fountain of living water.

a. He that thirsts and wants relief must come to Christ Himself. He must not be content with coming to His church and His ordinances, or to the assemblies of His people for prayer and praise. He must not stop short even at His holy table, or rest satisfied with privately opening his heart to His ordained ministers. Oh, no! He that is content with only drinking these waters ‘shall thirst again’ (John 4:13). He must go higher, further, much further than this. He must have personal dealings with Christ Himself all else in religion is worthless without Him. The King’s palace, the attendant servants, the richly furnished house, the very banquet itself—all are nothing unless we speak with the King. His hand alone can take the burden off our backs and make us feel free. The hand of man may take the stone from the grave and show the dead; but none but Jesus can say to the dead, ‘Come forth and live’ (John 11:41–43). We must deal directly with Christ.

b. He that thirsts and wants relief from Christ must actually come to Him. It is not enough to wish and talk and mean and intend and resolve and hope. Hell, that dreadful reality, is truly said to be paved with good intentions. Thousands are yearly lost in this fashion, and perish miserably just outside the harbor. Meaning and intending they live; meaning and intending they die. Oh, no! We must ‘arise and come’! If the prodigal son had been content with saying, ‘How many hired servants of my father have bread enough and to spare, and I perish with hunger! I hope some day to return home,’ he might have remained forever among the swine. It was when he arose and came to his father that his father ran to meet him, and said, ‘Bring forth the best robe and put it on him.... Let us eat and be merry’ (Luke 15:20–23). Like him, we must not only ‘come to ourselves’ and think, but we must actually come to the High Priest, to Christ. We must come to the Physician.

c. He that thirsts and wants to come to Christ must remember that simple faith is the one thing required. By all means let him come with a penitent, broken and contrite heart; but let him not dream of resting on that for acceptance. Faith is the only hand that can carry the living water to our lips. Faith is the hinge on which all turns in the matter of our justification. It is written again and again that ‘whoever believes shall not perish, but have eternal life’ (John 3:15, 16). ‘To him that works not, but believes on Him that justifies the ungodly, his faith is counted for righteousness’ (Rom. 4:5). Happy is he that can lay hold on the principle laid down in that matchless hymn:

"Just as I am, without one plea,

Save that Your blood was shed for me,

And that You bid’st me come to You,

O Lamb of God, I come!"

How simple this remedy for thirst appears! But oh, how hard it is to persuade some people to receive it! Tell them to do some great thing, to mortify their bodies, to go on pilgrimage, to give all their goods to feed the poor and so to merit salvation, and they will try to do as they are bid. Tell them to throw overboard all idea of merit, working or doing, and to come to Christ as empty sinners, with nothing in their hands and, like Naaman, they are ready to turn away in disdain (2 Kings 5:12). Human nature is always the same in every age. There are still some people just like the Jews, and some like the Greeks. To the Jews, Christ crucified is still a stumbling–block, and to the Greeks foolishness. Their succession, at any rate, has never ceased! Never did our Lord say a truer word than that which He spoke to the proud scribes in the Sanhedrin ‘You will not come unto Me that you might have life’ (John 5:40).

But, simple as this remedy for thirst appears, it is the only cure for man’s spiritual disease, and the only bridge from earth to heaven. Kings and their subjects, preachers and hearers, masters and servants, high and low, rich and poor, learned and unlearned, all must alike drink of this water of life, and drink in the same way. For eighteen centuries men have labored to find some other medicine for weary consciences, but they have labored in vain. Thousands, after blistering their hands, and growing gray in hewing out ‘broken cisterns which can hold no water’ (Jer. 2:13), have been obliged to come back at last to the old Fountain, and have confessed in their latest moments that here, in Christ alone, is true peace.

And simple as the old remedy for thirst may appear, it is the root of the inward life of all God’s greatest servants in all ages. What have the saints and martyrs been in every era of church history, but men who came to Christ daily by faith and found ‘His flesh meat indeed, and His blood drink indeed’? (John 6:55). What have they all been but men who lived the life of faith in the Son of God, and drank daily out of the fullness there is in Him? (Gal. 2:20). Here, at all events, the truest and best Christians, who have made a mark on the world, have been of one mind. Holy fathers and Reformers, holy Anglican divines and Puritans, holy Episcopalians and Nonconformists, have all in their best moments borne uniform testimony to the value of the Fountain of life. Separated and contentious as they may sometimes have been in their lives, in their deaths they have not been divided. In their last struggle with the king of terrors they have simply clung to the cross of Christ, and gloried in nothing but the ‘precious blood,’ and the Fountain open for all sin and uncleanness.

How thankful we ought to be that we live in a land where the great remedy for spiritual thirst is known, in a land of open Bibles, preached gospel, and abundant means of grace, in a land where the efficacy of Christ’s sacrifice is still proclaimed, with more or less fullness, in twenty thousand pulpits every Sunday! We do not realize the value of our privileges. The very familiarity of the manna makes us think little of it, just as Israel loathed ‘the light bread’ in the wilderness (Num. 21:5). But turn to the pages of a heathen philosopher like the incomparable Plato, and see how he groped after light like one blindfolded, and wearied himself to find the door. The humblest peasant who grasps the four comfortable words, of our beautiful communion service, in the Prayer Book, knows more of the way of peace with God than the Athenian sage. Turn to the accounts which trustworthy travelers and missionaries give of the state of the heathen who have never heard the gospel. Read of the human sacrifices in Africa, and the ghastly self–imposed tortures of the devotees of Hindostan, and remember they are all the result of an unquenched thirst and a blind and unsatisfied desire to get near to God. And then learn to be thankful that your lot is cast in a land like your own. Alas, I fear God has a controversy with us for our unthankfulness!

3. A promise held out. ‘He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water.’

The subject of Scripture promises is a vast and most interesting one. I doubt whether it receives the attention which it deserves in the present day. Clarke’s Scripture Promises is an old book which is far less studied now, I suspect, than it was in the days of our fathers. Few Christians realize the number and length and breadth and depth and height and variety of the precious ‘shalls’ and ‘wills’ laid up in the Bible for the special benefit and encouragement of all who will use them.

Yet promise lies at the bottom of nearly all the transactions of man with man in the affairs of this life. The vast majority of Adam’s children in every civilized country are acting every day on the faith of promises. The laborer on the land works hard from Monday morning to Saturday night, because he believes that at the end of the week he shall receive his promised wages. The soldier enlists in the army, and the sailor enters his name on the ship’s books in the navy, in the full confidence that those under whom they serve will at some future time give them their promised pay. The humblest maidservant in a family works on from day to day at her appointed duties, in the belief that her mistress will give her the promised wages. In the business of great cities, among merchants and bankers and tradesmen, nothing could be done without incessant faith in promises. Every man of sense knows that cheques and bills and promissory notes are the only means by which the immense majority of mercantile affairs can possibly be carried on. Men of business are compelled to act by faith and not by sight. They believe promises, and expect to be believed themselves. In fact, promises, and faith in promises, and actions springing from faith in promises, are the backbone of nine–tenths of all the dealings of man with his fellow men throughout Christendom.

Now promises, in like manner, in the religion of the Bible, are one grand means by which God is pleased to approach the soul of man. The careful student of Scripture cannot fail to observe that God is continually holding out inducements to man to listen to Him, obey Him and serve Him; and undertaking to do great things, if man will only attend and believe. In short, as Peter says, ‘There are given to us exceeding great and precious promises’ (2 Peter 1:4). He, who has mercifully caused all Holy Scripture to be written for our learning, has shown His perfect knowledge of human nature by spreading over the book a perfect wealth of promises, suitable to every kind of experience and every condition of life. He seems to say, ‘Would you know what I undertake to do for you? Do you want to hear My terms? Take up the Bible and read.’

But there is one grand difference between the promises of Adam’s children and the promises of God, which ought never to be forgotten. The promises of man are not sure to be fulfilled. With the best wishes and intentions, he cannot always keep his word. Disease and death may step in like an armed man, and take away from this world him that promises. War or pestilence or famine or failure of crops or hurricanes may strip him of his property, and make it impossible for him to fulfill his engagements. The promises of God, on the contrary, are certain to be kept. He is almighty; nothing can prevent His doing what He has said. He never changes; He is always ‘of one mind,’ and with Him there is ‘no variableness or shadow of turning’ (Job 23:13; James 1:17). He will always keep His word. There is one thing which, as a little girl once told her teacher, to her surprise, God cannot do ‘It is impossible for God to lie’ (Heb. 6:18). The most unlikely and improbable things, when God has once said He will do them, have always come to pass. The destruction of the old world by a flood, and the preservation of Noah in the ark, the birth of Isaac, the deliverance of Israel from Egypt, the raising of David to the throne of Saul, the miraculous birth of Christ, the resurrection of Christ, the scattering of the Jews all over the earth, and their continued preservation as a distinct people—who could imagine events more unlikely and improbable than these? Yet God said they should be, and in due time they all came to pass. In truth, with God it is just as easy to do a thing as to say it. Whatever He promises, He is certain to perform.

Concerning the variety and riches of Scripture promises, far more might be said than it is possible to say in a short message like this. Their name is legion. The subject is almost inexhaustible. There is hardly a step in man’s life, from childhood to old age, hardly any position in which man can be placed, for which the Bible has not held out encouragement to everyone who desires to do right in the sight of God. There are ‘shalls’ and ‘wills’ in God’s treasury for every condition.

There are an abundance of promises supplied by God in the Word, revealing of His character, especially His infinite mercy and compassion. There are promises regarding His willingness to forgive, pardon and absolve the chief of sinners; there are encouragements to pray and hear the gospel and draw near to the throne of grace; there are promises that he will give strength for duty, comfort in trouble, guidance in perplexity, help in sickness, consolation in death, support under bereavement, happiness beyond the grave, reward in glory. His promises are so abundant that we fail to even conceive of them.

The promise of our Lord Jesus Christ, which heads this message, is somewhat peculiar. It is singularly rich in encouragement to all who feel spiritual thirst and come to Him for relief, and therefore it deserves peculiar attention. Most of our Lord’s promises refer specially to the benefit of the person to whom they are addressed. The promise before us takes a far wider range: it seems to refer to many others beside those to whom He spoke. For what says He? ‘He that believes on Me, as the Scripture has said’ (and everywhere teaches), ‘out of his belly shall flow rivers of living water.’ But this spoke He of the Spirit, which those who believe on Him should receive. Figurative undoubtedly are these words, figurative, like the earlier words of the sentence, figurative, like ‘thirst’ and ‘drinking’. But all the figures of Scripture contain great truth; and what the figure before us was meant to convey I will now try to show.

1. I believe our Lord meant that he who comes to Him by faith shall receive an abundant supply of everything that he can desire for the relief of his own soul’s wants. The Spirit shall convey to him such an abiding sense of pardon, peace and hope, that it shall be in his inward man like a well–spring, never dry. He shall feel so satisfied with ‘the things of Christ,’ which the Spirit shall show Him (John 16:15), that he shall rest from spiritual anxiety about death, judgment and eternity. He may have his seasons of darkness and doubt, through his own infirmities or the temptations of the devil. But, speaking generally, when he has once come to Christ by faith, he shall find in his heart of hearts an unfailing fountain of consolation. This, let us understand, is the first thing which the promise before us contains. ‘Only come to Me, poor anxious soul,’ our Lord seems to say, ‘only come to Me, and your spiritual anxiety shall be relieved. I will place in your heart, by the power of the Holy Spirit, such a sense of pardon and peace, through My atonement and intercession, that you shall never completely thirst again. You may have your doubts and fears and conflicts while you are in the body. But once having come to Me, and taken Me for your Savior, you shall never feel yourself entirely hopeless. The condition of your inward man shall be so thoroughly changed, that you shall feel as if there was within you an ever–flowing spring of water.’

What shall we say to these things? I declare my own belief, that whenever a man or woman really comes to Christ by faith, he finds this promise fulfilled. He may possibly be weak in grace, and have many misgivings about his own condition. He may possibly not dare to say that he is converted, justified, sanctified and meet for the inheritance of the saints in light. But, for all that, I am bold to say, the humblest and feeblest believer in Christ has got something within him which he would not part with, though he may not yet fully understand it. And what is that ‘something’? It is just that ‘river of living water,’ which begins to run in the heart of every child of Adam as soon as he comes to Christ and drinks. In this sense I believe this wonderful promise of Christ is always fulfilled.

2. But is this all that is contained in the promise which heads this message? By no means. There yet remains much behind. There is more to follow. I believe our Lord meant us to understand that he who comes to Him by faith shall not only have an abundant supply of everything which he needs for his own soul, but shall also become a source of blessing to the souls of others. The Spirit who dwells in him shall make him a fountain of good to his fellow men, so that at the last day there shall be found to have flowed from him ‘rivers of living water.’

This is a most important part of our Lord’s promise, and opens up a subject which is seldom realized and grasped by many Christians. But it is one of deep interest, and deserves far more attention than it receives. I believe it to be a truth of God. I believe that just as ‘no man lives unto himself’ (Rom. 14:7), so also no man is converted only for himself and that the conversion of one man or woman always leads on, in God’s wonderful providence, to the conversion of others. I do not say for a moment that all believers know it. I think it far more likely that many live and die in the faith, who are not aware that they have done good to any soul. But I believe the resurrection morning and the judgment day, when the secret history of all Christians is revealed, will prove that the full meaning of the promise before us has never failed. I doubt if there will be a believer who will not have been to someone or other a ‘river of living water,’ a channel through whom the Spirit has conveyed saving grace. Even the penitent thief, short as his time was after he repented, has been a source of blessing to thousands of souls!

a. Some believers are rivers of living water while they live. Their words, their conversation, their preaching, their teaching, are all means by which the water of life has flowed into the hearts of their fellow men. Such, for example, were the apostles, who wrote no Epistles, and only preached the Word. Such were Luther and Whitefield and Wesley and Berridge and Rowlands and thousands of others, of whom I cannot now speak particularly.

b. Some believers are rivers of living water when they die. Their courage in facing the king of terrors, their boldness in the most painful sufferings, their unswerving faithfulness to Christ’s truth even at the stake, their manifest peace on the edge of the grave—all this has set thousands thinking, and led hundreds to repent and believe. Such, for example, were the primitive martyrs, whom the Roman Emperors persecuted. Such were John Huss and Jerome of Prague. Such were Cranmer, Ridley, Latimer, Hooper and the noble army of Marian martyrs. The work that they did at their deaths, like Samson, was far greater then the work done in their lives.

c. Some believers are rivers of living water long after they die. They do good by their books and writings in every part of the world, long after the hands which held the pen are mouldering in the dust. Such men were Bunyan and Baxter and Owen and George Herbert and Robert MCCHEYNE. These blessed servants of God do more good probably by their books at this moment than they did by their tongues when they were alive. Being dead they yet speak (Heb. 11:4).

d. Finally, there are some believers who are rivers of living water by the beauty of their daily conduct and behavior. There are many quiet, gentle, consistent Christians, who make no show and no noise in the world, and yet insensibly exercise a deep influence for good on all around them. They ‘win without the Word’ (1 Peter 3:1). Their love, their kindness, their sweet temper, their patience, their unselfishness, tell silently on a wide circle, and sow seeds of thought and self–inquiry in many minds. It was a fine testimony of an old lady who died in great peace, saying that under God she owed her salvation to Mr. Whitefield

‘It was not any sermon that he preached; it was not anything that he ever said to me. It was the beautiful consistency and kindness of his daily life, in the house where he was staying, when I was a little girl. I said to myself, "If I ever have any religion, Mr. Whitefield’s God shall be my God."’

Let us all lay hold on this view of our Lord’s promise, and never forget it. Do not think for a moment that your own soul is the only soul that will be saved, if you come to Christ by faith and follow Him. Think of the blessedness of being a river of living water to others. Who can tell that you may not be the means of bringing many others to Christ? Live and act and speak and pray and work keeping this continually in view. I knew a family, consisting of a father, mother and ten children, in which true religion began with one of the daughters, and when it began she stood alone, and all the rest of the family were in the world. And yet, before she died, she saw both her parents and all her brothers and sisters converted to God, and all this, humanly speaking, began from her influence! Surely, in the face of this, we need not doubt that a believer may be to others a river of living water. Conversions may not be in your time, and you may die without seeing them. But never doubt that conversion generally leads to conversions, and that few go to heaven alone. When Grimshaw of Haworth, the apostle of the north, died, he left his son graceless and godless. Afterwards the son was converted, never having forgotten his father’s advice and example. And his last words were, ‘What will my old father say when he sees me in heaven?’ Let us take courage and hope on, believing Christ’s promise.

1. And now, before I close this message, let me ask you a plain question. Do you know anything of spiritual thirst? Have you ever felt anything of genuine deep concern about your soul? I fear that many know nothing about it. I have learned, by the painful experience of the third of a century, that people may go on for years attending God’s house, and yet never feel their sins, or desire to be saved. The cares of this world, the love of pleasure, the ‘lust of other things’ choke the good seed every Sunday, and make it unfruitful. They come to church with hearts as cold as the stone pavement on which they walk. They go away as thoughtless and unmoved as the old marble busts which look down on them from the monuments on the walls. Well, it may be so; but I do not yet despair of anyone, so long as he is alive. That grand old bell in Paul’s Cathedral, London, which has struck the hours for so many years, is seldom heard by many during the business hours of the day. The roar and din of traffic in the streets have a strange power to deaden its sound, and prevent men hearing it. But when the daily work is over, and desks are locked, and doors are closed, and books are put away, and quiet reigns in the great city, the case is altered. As the old bell at night strikes eleven and twelve and one and two and three, thousands hear it who never heard it during the day. And so I hope it will be with many a one in the matter of his soul. Now, in the plenitude of health and strength, in the hurry and whirl of business, I fear the voice of your conscience is often stifled, and you cannot hear it. But the day may come when the great bell of conscience will make itself heard, whether you like it or not. The time may come when, laid aside in quietness, and obliged by illness to sit still, you may be forced to look within, and consider your soul’s concerns. And then, when the great bell of awakened conscience is sounding in your ears, I trust that many a man who reads this message may hear the voice of God and repent, may learn to thirst, and learn to come to Christ for relief. Yes, I pray God you may yet be taught to fed before it be too late!

2. But do you feel anything at this very moment? Is your conscience awake and working? Are you sensible of spiritual thirst, and longing for relief? Then hear the invitation which I bring you in my Master’s name this day: ‘If any man,’ no matter who he may be, if any man, high or low, rich or poor, learned or unlearned, ‘if any man thirst, let him come to Christ and drink.’ Hear and accept that invitation without delay. Wait for nothing. Wait for nobody. Who can tell that you may not wait for ‘a convenient season’ until it be too late? The hand of a living Redeemer is now held out from heaven; but it may be withdrawn. The fountain is open now; but it may soon be closed forever. ‘If any man thirst, let him come and drink’ without delay. Though you have been a great sinner, and have resisted warnings, counsel and sermons yet come. Though you have sinned against light and knowledge, against a father’s advice and a mother’s tears, though you have lived for years without a Sabbath and without prayer, yet come. Say not that you know not how to come, that you do not understand what it is to believe, that you must wait for more light. Will a tired man say that he is too tired to lie down, or a drowning man, that he knows not how to lay hold on the hand stretched out to help him, or the shipwrecked sailor, with a lifeboat alongside the stranded hulk, that he knows not how to jump in? Oh, cast away these vain excuses! Arise, and come! The door is not shut. The fountain is not yet closed. The Lord Jesus invites you. It is enough that you feel thirsting, and desire to be saved Come: come to Christ without delay. Who ever came to the fountain for sin and found it dry? Who ever went unsatisfied away?

3. But have you come to Christ already, and found relief? Then come nearer, nearer still. The closer your communion with Christ, the more comfort you will feel. The more you daily live by the side of the fountain the more you shall feel in yourself ‘a well of water springing up into everlasting life’ (John 4:14). You shall not only be blessed yourself, but be a source of blessing to others.

In this evil world you may not perhaps feel all the sensible comfort you could desire. But remember you cannot have two heavens. Perfect happiness is yet to come. The devil is not yet bound. There is a good time coming for all who feel their sins and come to Christ, and commit their thirsting souls to His keeping. When He comes again they will be completely satisfied. They will remember all the way by which they were led, and see the need–be of everything that befell them. Above all, they will wonder that they could ever live so long without Christ, and hesitate about coming to Him.

There is a pass in Scotland called Glencroe, which supplies a beautiful illustration of what heaven will be to the souls who come to Christ. The road through Glencroe carries the traveler up a long and steep ascent, with many a little turn and winding in its course. But when the top of the pass is reached, a stone is seen by the wayside with these simple words inscribed upon it: ‘Rest, and be thankful.’ Those words describe the feelings with which every thirsting one who comes to Christ will enter heaven. The summit of the narrow way will at length be ours. We shall cease from our weary journeyings, and sit in the kingdom of God. We shall look back on all the way of our lives with thankfulness, and see the perfect wisdom of every step in the steep ascent by which we were led. We shall forget the toil of the upward journey in the glorious rest. Here, in this world, our sense of rest in Christ at best is feeble and partial: we hardly seem at times to taste fully the living water. But when that which is perfect is come, then that which is imperfect shall be done away. When we awake up after His likeness we shall be satisfied (Ps. 17:15). We shall drink out of the river of His pleasures and thirst no more!

Unsearchable Riches

"Unto me, who am less thaw the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." (Eph. 3:8).

If we heard that sentence read for the first time, I think we should all feel it was a very remarkable one, even though we did not know by whom it was written. It is remarkable on account of the bold and striking figures of speech which it contains. "Less than the least of all saints;" "unsearchable riches of Christ;" these are indeed "thoughts that breathe and words that burn."

But the sentence is doubly remarkable when we consider the man who wrote it. The writer was none other than the great apostle of the Gentiles, Paul, the leader of that noble little Jewish army, which went forth from Palestine eighteen centuries ago, and turned the world upside down, that good soldier of Christ who left a deeper mark on mankind than any born of woman, except his sinless Master—a mark which abides to this very day. Surely such a sentence from the pen of such a man demands peculiar attention.

1. Let us notice what Paul says of himself. "Unto me, who am less thaw the least of all saints."

The language he uses is singularly strong. The founder of famous Churches, the writer of fourteen inspired Epistles, the man who was "not behind the very chief apostles," "in labors more abundant, in stripes above measure, in prisons more frequent, in deaths often,"—the man who "spent and was spent," for souls, and "counted all things but loss for Christ," the man who could truly say, "To me to live is Christ, and to die is gain,"—what do we find him saying of himself? He employs an emphatic comparative and superlative. He says, "I am less than the least of all saints." What a poor creature is the least saint! Yet Paul says, "I am less than that man."

Such language as this, I suspect, is almost unintelligible to many who profess and call themselves Christians. Ignorant alike of the Bible and their own hearts, they cannot understand what a saint means when he speaks so humbly of himself and his attainments. "It is a mere fashion of speaking," they will tell you, "it can only mean what Paul used to be, when he was a novice, and first began to serve Christ." So true it is that "the natural man receives not the things of the Spirit of God" (1 Cor. 2:14). The prayers, the praises, the conflicts, the fears, the hopes, the joys, the sorrows of the true Christian, the whole experience of the seventh of Romans—all, all are "foolishness" to the man of the world. Just as the blind man is no judge of a Reynolds or a Gainsborough, and the deaf cannot appreciate Handel’s Messiah, so the unconverted man cannot fully understand an apostle’s lowly estimate of himself.

But we may rest assured that what Paul wrote with his pen, he really felt in his heart. The language of our text does not stand alone. It is even exceeded in other places. To the Philippians he says, "I have not attained, nor am I already perfect: I follow after." To the Corinthians he says, "I am the least of the apostles, which am not meet to be called an apostle." To Timothy he says, "I am chief of sinners." To the Romans he cries, "Wretched man that I am! Who shall deliver me from the body of this death?" (Phil. 3:12;1 Cor. 15:9;1 Tim. 1:15;Rom. 7:24.) The plain truth is that Paul saw in his own heart of hearts far more defects and infirmities than he saw in anyone else. The eyes of his understanding were so fully opened by the Holy Spirit of God, that he detected a hundred things wrong in himself, which the dull eyes of other men never observed at all. In short, possessing great spiritual light, he had great insight into his own natural corruption, and was clothed from head to foot with humility (1 Peter 5:5).

Now let us clearly understand that humility like Paul’s was not a peculiar characteristic of the great apostle of the Gentiles. On the contrary, it is one leading mark of all the most eminent saints of God in every age. The more real grace men have in their hearts, the deeper is their sense of sin. The more light the Holy Spirit pours into their souls, the more do they discern their own infirmities, defilements and darkness. The dead soul feels and sees nothing; with life comes clear vision, a tender conscience and spiritual sensibility. Observe what lowly expressions Abraham and Jacob and Job and David and John the Baptist used about themselves. Study the biographies of modern saints like Bradford and Hooker and George Herbert and Beveridge and Baxter and McCheyne. Mark how one common feature of character belongs to them all—a very deep sense of sin.

Superficial and shallow professors in the warmth of their first love may talk, if they will, of "perfection." The great saints, in every era of church history, from Paul down to this day, have always been "clothed with humility."

He that desires to be saved, among the readers of this message, let him know this day that the first steps towards heaven are a deep sense of sin and a lowly estimate of ourselves. Let him cast away that weak and silly tradition that the beginning of religion is to feel ourselves ‘good.’ Let him rather grasp that grand scriptural principle, that we must begin by feeling ‘bad’ and that, until we really feel ‘bad’ we know nothing of true goodness or saving Christianity. Happy is he who has learned to draw near to God with the prayer of the tax-collector "God be merciful to me a sinner" (Luke 18:13).

Let us all seek humility. No grace suits man so well. What are we that we should be proud? Of all creatures born into the world none is so dependent as the child of Adam. Physically looked at, what body requires such care and attention, and is such a daily debtor to half creation for food and clothing, as the body of man? Mentally looked at, how little do the wisest men know (and they are but few), and how ignorant the vast majority of mankind are, and what misery do they create by their own folly! "We are but of yesterday" says the book of Job, "and know nothing" (Job 8:9). Surely there is no created being on earth or in heaven that ought to be so humble as man.

Let us seek humility. There is no grace which so befits an English churchman. Our matchless Prayer Book, from first to last, puts the humblest language into the mouths of all who use it. The sentences at the beginning of morning and evening prayer, the General Confession, the Litany, the Communion service—all, all are replete with lowly-minded and self–abasing expressions. All, with one harmonious voice, supply Church of England worshipers with clear teaching about our right position in the sight of God.

Let us all seek more humility, if we know anything of it now. The more we have of it, the more Christ–like we shall be. It is written of our blessed Master (though in Him there was no sin) that "being in the form of God He thought it not robbery to be equal with God but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Phil. 2:6–8). And let us remember the words which precede that passage "Let this mind be in you which was also in Christ Jesus." Depend on it, the nearer men draw to heaven, the more humble do they become. In the hour of death, with one foot in the grave, with something of the light of heaven shining down upon them, hundreds of great saints and church dignitaries—such men as Selden, Bishop Butler, Archbishop Longley—have left on record their confession, that never until that hour did they see their sins so clearly, and feel so deeply their debt to mercy and grace. Heaven alone, I suppose, will fully teach us how humble we ought to be. Then only, when we stand within the veil, and look back on all the way of life by which we were led, then only shall we completely understand the need and beauty of humility. Strong language like Paul’s will not appear to us too strong in that day. No, indeed! We shall cast our crowns before the throne, and realize what a great divine meant, when he said, "The anthem in heaven will be, What has God wrought!"

2. Let us notice what Paul says of his ministerial office.

There is a grand simplicity in the apostle’s words about this subject. He says, "Grace is given unto me that I should preach." The meaning of the sentence is plain: "To me is granted the privilege of being a messenger of good news. I have been commissioned to be a herald of glad tidings." Of course we cannot doubt that Paul’s conception of the minister’s office included the administration of the sacraments, and the doing all other things needful for the edifying of the body of Christ. But here, as in other places, it is evident that the leading idea continually before his mind was, that the chief business of a minister of the New Testament is to be a preacher, an evangelist, God’s ambassador, God’s messenger and the proclaimer of God’s good news to a fallen world. He says in another place, "Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:17).

I fail to see that Paul ever supports the favorite theory, that there was intended to be a sacerdotal ministry, a sacrificing priesthood in the church of Christ. There is not a word in the Acts or in his Epistles to the churches to warrant such a notion. It is nowhere written "God has set some in the church, first apostles, then priests," (1 Cor. 12:28). There is a conspicuous absence of the theory in the Pastoral Epistles to Timothy and Titus, where, if anywhere, we might have expected to find it. On the contrary, in these very Epistles, we read such expressions as these "God has manifested His Word through preaching;" "I am appointed a preacher." "I am ordained a preacher." "That by me the preaching might be fully known," (Titus 1:3;2 Tim. 1:11;1 Tim. 2:7; 2 Tim. 4:17). And, to crown all, one of his last injunctions to his friend Timothy, when he leaves him in charge of an organized church, is this pithy sentence "Preach the Word," (2 Tim. 4:2). In short, I believe Paul would have us understand that, however various the works for which the Christian minister is set apart, his first, foremost and principal work is to be the preacher and proclaimer of God’s Word.

But, while we refuse to allow that a sacrificing priesthood has any warrant of Scripture, let us beware in these days that we do not rush into the extreme of undervaluing the office which the minister of Christ holds. There is some danger in this direction. Let us grasp firmly certain fixed principles about the Christian ministry and, however strong our dislike of priesthood and aversion to Romanism, let nothing tempt us to let these principles slip out of our hands. Surely there is solid middle ground between a groveling idolatry of sacerdotalism on one hand, and a disorderly anarchy on the other. Surely it does not follow, because we will not be papists in this matter of the ministry, that we must needs be Quakers or Plymouth Brethren.

This, at any rate, was not the mind of Paul.

a. Let us settle it firmly in our minds that the ministerial office is a scriptural institution. I need not weary you with quotations to prove this point. I will simply advise you to read the Epistles to Timothy and Titus and judge for yourselves. If these Epistles do not authorize a ministry, there is, to my mind, no meaning in words. Take a jury of the first twelve intelligent, honest, unselfish, unprejudiced men you can find, and set them down with a New Testament to examine this question by themselves "Is the Christian ministry a scriptural thing or not?" I have no doubt what their verdict would be.

b. Let us settle it in our minds that the ministerial office is a most wise and useful provision of God. It secures the regular maintenance of all Christ’s ordinances and means of grace. It provides an undying machinery for promoting the awakening of sinners and the edification of saints. All experience proves that everybody’s business soon becomes nobody’s business; and if this is true in other matters, it is no less true in the matter of religion. Our God is a God of order, and a God who works by means, and we have no right to expect His cause to be kept up by constant miraculous interpositions, while His servants stand idle. For the uninterrupted preaching of the Word and administration of the sacraments, no better plan can be devised than the appointment of a regular order of men who shall give themselves wholly to Christ’s business.

c. Let us settle it firmly in our minds that the ministerial office is an honorable privilege. It is an honor to be the ambassador of a king the very person of such an officer of state is respected, and called legally sacred. It is an honor to bear the tidings of a victory such as Trafalgar and Waterloo before the invention of telegraphs it was a highly coveted distinction. But how much greater honor is it to be the ambassador of the King of kings, and to proclaim the good news of the conquest achieved on Calvary! To serve directly such a Master, to carry such a message, to know that the results of our work, if God shall bless it, are eternal, this is indeed a privilege. Other laborers may work for a corruptible crown, but the minister of Christ for an incorruptible. Never is a land in worse condition than when the ministers of religion have caused their office to be ridiculed and despised. It is a tremendous word in Malachi: "I have made you contemptible and base before all the people, according as you have not kept my ways." (Mal. 2:9). But, whether men will hear or forbear, the office of a faithful ambassador is honorable. It was a fine saying of an old missionary on his deathbed, who died at the age of ninety–six: "The very best thing that a man can do is to preach the gospel."

Let me leave this branch of my subject with an earnest request that all who pray will never forget to make supplications and prayers and intercession for the ministers of Christ, that there never may be wanting a due supply of them at home and in the mission field, that they may be kept sound in the faith and holy in their lives, and that they may take heed to themselves as well as to the doctrine (1 Tim. 4:16).

Oh, remember that while our office is honorable, useful and scriptural, it is also one of deep and painful responsibility! We watch for souls as those who must give account at the judgment day (Heb. 13:17). If souls are lost through our unfaithfulness, their blood will be required at our hands. If we had only to read services and administer sacraments, to wear a peculiar dress and go through a round of ceremonies and bodily exercise and gestures and postures, our position would be comparatively light. But this is not all. We have got to deliver our Master’s message, to keep back nothing that is profitable, to declare all the counsel of God. If we tell our congregations less than the truth or more than the truth, we may ruin for ever immortal souls. Life and death are in the power of the preacher’s tongue. "Woe is unto us if we preach not the gospel!" (1 Cor. 9:16.)

Once more I say, pray for us. Who is sufficient for these things? Remember the old saying of the fathers: "None are in more spiritual danger than ministers." It is easy to criticize and find fault with us. We have a treasure in earthen vessels. We are men of like passions with yourselves, and not infallible. Pray for us in these trying, tempting, controversial days, that our church may never lack bishops, priests and deacons who are sound in the faith, bold as lions, "wise as serpents, and yet harmless as doves." (Matt. 10:16). The very man who said, "Grace is given me to preach," is the same man who said, in another place, "Pray for us, that the Word of the Lord may have free course, and be glorified . . . and that we may be delivered from unreasonable and wicked men for all men have not faith." (2 Thess. 3:1, 2).

3. Lastly, let us now notice what Paul says of the great subject of his preaching. He calls it "the unsearchable riches of Christ."

That the converted man of Tarsus should preach "Christ" is no more than we might expect from his antecedents. Having found peace through the blood of the cross himself, we may be sure he would always tell the story of the cross to others. He never wasted precious time in exalting a mere rootless morality, in descanting on vague abstractions and empty platitudes–such as "the true," and "the noble," and "the earnest," and the "beautiful," and "the germs of goodness in human nature" and the like. He always went to the root of the matter, and showed men their great family disease, their desperate state as sinners, and the great Physician needed by a sin-sick world.

That he should preach Christ among "the Gentiles," again is in keeping with all we know of his line of action in all places and among all people. Wherever he traveled and stood up to preach—at Antioch, at Lystra, at Philippi, at Athens, at Corinth, at Ephesus, among Greeks or Romans, among learned or unlearned, among Stoics and Epicureans, before rich or poor, barbarians, Scythians, bond, or free—Jesus and His vicarious death, Jesus and His resurrection, was the keynote of his sermons. Varying his mode of address according to his audience, as he wisely did, the pith and heart of his preaching was Christ crucified.

But in the text before us, you will observe, he uses a very peculiar expression, an expression which unquestionably stands alone in his writings: "the unsearchable riches of Christ." It is the strong burning language of one who always remembered his debt to Christ’s mercy and grace, and loved to show how intensely he felt it by his words. Paul was not a man to act or speak by halves. He never forgot the road to Damascus, the house of Judas in the street called Straight, the visit of good Ananias, the scales falling from his eyes and his own marvelous passage from death to life. These things are always fresh and green before his mind, and so he is not content to say, "Grace is given me to preach Christ." No, he amplifies his subject. He calls it "the unsearchable riches of Christ."

But what did the apostle mean when he spoke of "unsearchable riches"? This is a hard question to answer. No doubt he saw in Christ such a boundless provision for all the wants of man’s soul that he knew no other phrase to convey his meaning. From whatever standpoint he beheld Jesus, he saw in Him far more than mind could conceive, or tongue could tell. What he precisely intended must necessarily be a matter of conjecture. But it may be useful to set down in detail some of the things which most probably were in his mind. It may, it must, it ought to be useful. For after all, let us remember, these riches of Christ are riches which you and I need in England just as much as Paul and, best of all, these riches are treasured up in Christ for you and me as much as they were eighteen hundred years ago. They are still there. They are still offered freely to all who are willing to have them. They are still the property of everyone who repents and believes. Let us glance briefly at some of them.

a. Set down, first and foremost, in your minds that there are unsearchable riches in Christ’s person. That miraculous union of perfect Man and perfect God in our Lord Jesus Christ is a great mystery, no doubt, which we have no line to fathom. It is a high thing; and we cannot attain to it. But, mysterious as that union may be, it is a mine of comfort and consolation to all who can rightly regard it. Infinite power and infinite sympathy are met together and combined in our Savior. If He had been only Man, He could not have saved us. If He had been only God(I speak with reverence), He could not have been "touched with the feeling of our infirmities," nor "suffered Himself being tempted." (Heb. 4:15; 2:18). As God, He is mighty to save; as Man, He is exactly suited to be our Head, Representative and Friend. Let those who never think deeply, taunt us, if they will, with squabbling about creeds and dogmatic theology. But let thoughtful Christians never be ashamed to believe and hold fast the neglected doctrine of the Incarnation, and the union of two natures in our Savior. It is a rich and precious truth that our Lord Jesus Christ is both "God and Man."

b. Set down, next, in your minds that there are unsearchable riches in the work which Christ accomplished for us, when He lived on earth, died and rose again. Truly and indeed, He finished the work which His Father gave Him to do (John 17:4)—the work of atonement for sin, the work of reconciliation, the work of redemption, the work of satisfaction, the work of substitution as "the just for the unjust." It pleases some men, I know, to call these short phrases "man–made theological terms, human dogmas," and the like. But they will find it hard to prove that each of these much–abused phrases does not honestly contain the substance of plain texts of Scripture, which, for convenience sake, like the word "Trinity," divines have packed into a single word. And each phrase is very rich.

c. Set down, next, in your minds that there are unsearchable riches in the offices which Christ at this moment fills, as He lives for us at the right hand of God. He is at once our Mediator, our Advocate, our Priest, our Intercessor, our Shepherd, our Bishop, our Physician, our Captain, our King, our Master, our Head, our Forerunner, our Elder Brother, the Bridegroom of our souls. No doubt these offices are worthless to those who know nothing of vital religion. But to those who live the life of faith, and seek first the kingdom of God, each office is precious as gold.

d. Set down, next, in your minds that there are unsearchable riches in the names and titles which are applied to Christ in the Scriptures. Their number is very great, every careful Bible reader knows, and I cannot of course pretend to do more than select a few of them. Think for a moment of such titles as the Lamb of God, the Bread of life, the Fountain of living waters, the Light of the world, the Door, the Way, the Vine, the Rock, the Corner–stone, the Christian’s Robe, the Christian’s Altar. Think of all these names, I say, and consider how much they contain. To the careless, worldly man they are mere "words," and nothing more; but to the true Christian each title, if beaten out and developed, will be found to have within its bosom a wealth of blessed truth.

e. Set down, lastly, in your minds that there are unsearchable riches in the characteristic qualities, attributes, dispositions and intentions of Christ’s mind towards man, as we find them revealed in the New Testament. In Him there are riches of mercy, love and compassion for sinners; riches of power to cleanse, pardon, forgive, and to save to the uttermost; riches of willingness to receive all who come to Him repenting and believing; riches of ability to change by His Spirit the hardest hearts and worst characters; riches of tender patience to bear with the weakest believer; riches of strength to help His people to the end, notwithstanding every foe without and within; riches of sympathy for all who are cast down and bring their troubles to Him and, last but not least, riches of glory to reward, when He comes again to raise the dead and gather His people to be with Him in His kingdom. Who can estimate these riches? The children of this world may regard them with indifference, or turn away from them with disdain; but those who feel the value of their souls know better. They will say with one voice, "There are no riches like those which are laid up in Christ for His people."

For, best of all, these riches are unsearchable. They are a mine which, however long it may be worked, is never exhausted. They are a fountain which, however many draw its waters, never runs dry. The sun in heaven above us has been shining for six thousand years, and giving light and life and warmth and fertility to the whole surface of the globe. There is not a tree or a flower in Europe, Asia, Africa or America which is not a debtor to the sun. And still the sun shines on for generation after generation, and season after season, rising and setting with unbroken regularity, giving to all, taking from none, and to all ordinary eyes the same in light and heat that it was in the day of creation, the great common benefactor of mankind. Just so it is, if any illustration can approach the reality, just so it is with Christ. He is still "the Sun of righteousness" to all mankind (Mal. 4:2). Millions have drawn from Him in days gone by, and looking to Him have lived with comfort, and with comfort died. Myriads at this moment are drawing from Him daily supplies of mercy, grace, peace, strength and help, and find "all fullness" dwelling in Him. And yet the half of the riches laid up in Him for mankind, I doubt not, is utterly unknown! Surely the apostle might well use that phrase, "the unsearchable riches of Christ."

Let me now conclude this message with three words of practical application. For convenience sake I shall put them in the form of questions, and I invite each reader of this volume, to examine them quietly, and try to give them an answer.

1. First then let me ask you, what do you think of yourself? What Paul thought of himself you have seen and heard. Now, what are your thoughts about yourself? Have you found out that grand foundation truth that you are a sinner, a guilty sinner in the sight of God?

The cry for more education in this day is loud and incessant. Ignorance is universally deplored. But, you may depend, there is no ignorance so common and so mischievous as ignorance of ourselves. Yes, men may know all arts and sciences and languages, and political economy and statecraft, and yet be miserably ignorant of their own hearts and their own state before God.

Be very sure that self–knowledge is the first step towards heaven. To know God’s unspeakable perfection, and our own immense imperfection, to see our own unspeakable defectiveness and corruption, is the ABC in saving religion. The more real inward light we have, the more humble and lowly–minded we shall be, and the more we shall understand the value of that despised thing, the gospel of Christ. He that thinks worst of himself and his own doings is perhaps the best Christian before God. Well would it be for many if they would pray, night and day, this simple prayer: "Lord, show me myself."

2. What do you think of the ministers of Christ? Strange as that question may seem, I verily believe that the kind of answer a man would give to it, if he speaks honestly, is very often a fair test of the state of his heart.

Observe, I am not asking what you think of an idle, worldly, inconsistent clergyman, a sleeping watchman and faithless shepherd. No! I ask what you think of the faithful minister of Christ, who honestly exposes sin, and pricks your conscience? Mind how you answer that question. Too many nowadays like only those ministers who prophesy smooth things and let their sins alone, who flatter their pride and amuse their intellectual taste, but who never sound an alarm, and never tell them of a wrath to come. When Ahab saw Elijah, said, "Have you found me, O mine enemy?" (1 Kings 21:20.) When Micaiah was named to Ahab, he cried, "I hate him because he does not prophesy good of me, but evil."(1 Kings 22:8). Alas, there are many like Ahab in the nineteenth century! They like a ministry which does not make them uncomfortable, and send them home ill at ease. How is it with you? Oh, believe me, he is the best friend who tells you the most truth! It is an evil sign in the church when Christ’s witnesses are silenced, or persecuted, and men hate him who reproves (Isa. 29:21). It was a solemn saying of the prophet to Amaziah "Now I know that God has determined to destroy you, because you have done this, and not hearkened to my counsel." (2 Chron. 25:16).

3. Last of all, what do you think of Christ Himself? Is He great or little in your eyes? Does He come first or second in your estimation? Is He before or behind His church, His ministers, His sacraments, His ordinances? Where is He in your heart and your mind’s eye?

After all, this is the question of questions! Pardon, peace, rest of conscience, hope in death, heaven itself—all hinge upon our answer. To know Christ is life eternal. To be without Christ is to be without God. "He that has the Son has life, and he that has not the Son of God has not life." (1 John 5:12). The friends of purely secular education, the enthusiastic advocates of reform and progress, the worshipers of reason and intellect and mind and science, may say what they please, and do all they can to mend the world. But they will find their labor is in vain if they do not make allowance for the Fall of man, if there is no place for Christ in their schemes. There is a sore disease at the heart of mankind, which will baffle all their efforts and defeat all their plans, and that disease is sin. Oh, that people would only see and recognize the corruption of human nature, and the uselessness of all efforts to improve man which are not based on the remedial system of the gospel! Yes, the plague of sin is in the world, and no waters will ever heal that plague except those which flow from the fountain for all sin—a crucified Christ.

But, to wind up all, where is boasting? As a great divine said on his deathbed, "We are all of us only half awake." The best Christian among us knows but little of his glorious Savior, even after he has learned to believe. We see through a glass darkly. We do not realize the "unsearchable riches" there are in Him. When we awake after His likeness in another world, we shall be amazed that we knew Him so imperfectly, and loved Him so little. Let us seek to know Him better now, and live in closer communion with Him. So living we shall feel no need of human priests and earthly confessionals. We shall feel, "I have all and abound; I want nothing more. Christ dying for me on the cross, Christ ever interceding for me at God’s right hand, Christ dwelling in my heart by faith, Christ soon coming again to gather me and all His people together to part no more—Christ is enough for me. Having Christ, I have ‘unsearchable riches.’"

"The good I have is from His stores supplied,

The ill is only what He deems the best;

He for my Friend, I’m rich with nothing beside,

And poor without Him, though of all possessed:

Changes may come, I take or I resign,

Content while I am His, and He is mine."

"While here, alas, I know but half His love,

But half discern Him, and but half adore;

But when I meet Him in the realms above,

I hope to love Him better, praise Him more,

And feel, and tell, amid the choir divine,

How fully I am His, and He is mine."

Needs of the Times

"Men that had understanding of the times" (1 Chron. 12:32).

These words were written about the tribe of Issachar, in the days when David first began to reign over Israel. It seems that after Saul’s unhappy death, some of the tribes of Israel were undecided what to do. "Under which king?" was the question of the day in Palestine. Men doubted whether they should cling to the family of Saul, or accept David as their king. Some hung back, and would not commit themselves; others came forward boldly, and declared for David. Among these last were many of the children of Issachar; and the Holy Spirit gives them a special word of praise. He says, "They were men that had understanding of the times."

I cannot doubt that this sentence, like every sentence in Scripture, was written for our learning. These men of Issachar are set before us as a pattern to be imitated, and an example to be followed; for it is a most important thing to understand the times in which we live, and to know what those times require. The wise men in the court of Ahasuerus knew the times (Esther 1:13). Our Lord Jesus Christ blames the Jews, because they "knew not the time of their visitation," and did not "discern the signs of the times" (Luke 19:44; Matt. 16:3). Let us take heed lest we fall into the same sin. The man who is content to sit ignorantly by his own fireside, wrapped up in his own private affairs, and has no public eye for what is going on in the church and the world, is a miserable patriot, and a poor style of Christian. Next to our Bibles and our own hearts, our Lord would have us study our own times.

1. First and foremost, the times require of us a bold and unflinching maintenance of the entire truth of Christianity, and the divine authority of the Bible.

Our lot is cast in an age of abounding unbelief, skepticism and, I fear I must add, infidelity. Never, perhaps, since the days of Celsus, Porphyry and Julian, was the truth of revealed religion so openly and unblushingly assailed, and never was the assault so speciously and plausibly conducted. The words which Bishop Butler wrote in 1736 are curiously applicable to our own days "It is come to be taken for granted by many people, that Christianity is not even a subject of inquiry, but that it is now at length discovered to be fictitious. And accordingly they treat it as if, in the present age, this was an agreed point among all people of discernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world." I often wonder what the good bishop would have now said, if he had lived in 1879.

In reviews, magazines, newspapers, lectures, essays and sometimes even in sermons, scores of clever writers are incessantly waging war against the very foundations of Christianity. Reason, science, geology, anthropology, modern discoveries, free thought, are all boldly asserted to be on their side. No educated person, we are constantly told nowadays, can really believe supernatural religion, or the plenary inspiration of the Bible, or the possibility of miracles. Such ancient doctrines as the Trinity, the deity of Christ, the personality of the Holy Spirit, the atonement, the obligation of the Sabbath, the necessity and efficacy of prayer, the existence of the devil and the reality of future punishment, are quietly put on the shelf as useless old almanacs, or contemptuously thrown overboard as lumber! And all this is done so cleverly, and with such an appearance of candor and liberality, and with such compliments to the capacity and nobility of human nature, that multitudes of unstable Christians are carried away as by a flood, and become partially unsettled, if they do not make complete shipwreck of faith.

The existence of this plague of unbelief must not surprise us for a moment. It is only an old enemy in a new dress, an old disease in a new form. Since the day when Adam and Eve fell, the devil has never ceased to tempt men not to believe God, and has said, directly or indirectly, "You shall not die even if you do not believe." In the latter days especially we have warrant of Scripture for expecting an abundant crop of unbelief "When the Son of man comes, shall He find faith on the earth?" "Evil men and seducers shall wax worse and worse," "There shall come in the last days scoffers" (Luke 18:8; 2 Tim. 3:13; 2 Peter 3:3). Here in England skepticism is that natural rebound from semi–popery and superstition which many wise men have long predicted and expected. It is precisely that swing of the pendulum which far–sighted students of human nature looked for; and it has come.

But as I tell you not to be surprised at the widespread skepticism of the times, so also I must urge you not to be shaken in mind by it, or moved from your steadfastness. There is no real cause for alarm. The ark of God is not in danger, though the oxen seem to shake it. Christianity has survived the attacks of Hume and Hobbes and Tindal, of Collins and Woolston and Bolingbroke and Chubb, of Voltaire and Payne and Holyoake. These men made a great noise in their day, and frightened weak people, but they produced no more effect than idle travelers produce by scratching their names on the great pyramid of Egypt. Depend on it, Christianity in like manner will survive the attacks of the clever writers of these times. The startling novelty of many modern objections to revelation, no doubt, makes them seem more weighty than they really are. It does not follow, however, that hard knots cannot be untied because our fingers cannot untie them, or formidable difficulties cannot be explained because our eyes cannot see through or explain them. When you cannot answer a skeptic, be content to wait for more light; but never forsake a great principle. In religion, as in many scientific questions, said Faraday, "The highest philosophy is often a judicious suspense of judgment." He that believes shall not make haste: he can afford to wait.

When skeptics and infidels have said all they can, we must not forget that there are three great broad facts which they have never explained away, and I am convinced they never can, and never will. Let me tell you briefly what they are. They are very simple facts, and any plain man can understand them.

a. The first fact is Jesus Christ Himself. If Christianity is a mere invention of man, and the Bible is not from God, how can infidels explain Jesus Christ? His existence in history they cannot deny. How is it that without force or bribery, without arms or money, He has made such an immensely deep mark on the world as He certainly has? Who was He? What was He? Where did He come from? How is it that there never has been one like Him, neither before nor after, since the beginning of historical times? They cannot explain it. Nothing can explain it but the great foundation principle of revealed religion, that Jesus Christ is God, and His gospel is all true.

b. The second fact is the Bible itself. If Christianity is a mere invention of man, and the Bible is of no more authority than any other uninspired volume, how is it that the book is what it is? How is it that a book written by a few Jews in a remote corner of the earth, written at distant periods without consort or collusion among the writers; written by members of a nation which, compared to Greeks and Romans, did nothing for literature—how is it that this book stands entirely alone, and there is nothing that even approaches it, for high views of God, for true views of man, for solemnity of thought, for grandeur of doctrine, and for purity of morality? What account can the infidel give of this book, so deep, so simple, so wise, so free from defects? He cannot explain its existence and nature on his principles. We only can do that who hold that the book is supernatural and of God.

c. The third fact is the effect which Christianity has produced on the world. If Christianity is a mere invention of man, and not a supernatural, divine revelation, how is it that it has wrought such a complete alteration in the state of man kind? Any well–read man knows that the moral difference between the condition of the world before Christianity was planted and since Christianity took root is the difference between night and day, the kingdom of heaven and the kingdom of the devil.

Whenever you are tempted to be alarmed at the progress of infidelity, look at the three facts I have just mentioned, and cast your fears away. Take up your position boldly behind the ramparts of these three facts, and you may safely defy the utmost efforts of modern skeptics. They may often ask you a hundred questions you cannot answer, and start ingenious problems about various readings, or inspiration, or geology, or the origin of man, or the age of the world, which you cannot solve. They may vex and irritate you with wild speculations and theories, of which at the time you cannot prove the fallacy, though you feel it. But be calm and fear not. Remember the three great facts I have named, and boldly challenge skeptics to explain them away. The difficulties of Christianity no doubt are great; but, depend on it, they are nothing compared to the difficulties of infidelity.

2. The times require at our hands distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing church is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without. Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with color blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. Popery or Protestantism, an atonement or no atonement, a personal Holy Spirit or no Holy Spirit, future punishment or no future punishment, "high" church or "low" church or "broad" church, Trinitarianism, Arianism, or Unitarianism, nothing comes amiss to them: they can swallow all, if they cannot digest it! Carried away by a fancied liberality and charity, they seem to think everybody is right and nobody is wrong, every clergyman is sound and none are unsound, everybody is going to be saved and nobody is going to be lost. Their religion is made up of negatives; and the only positive thing about them is, that they dislike distinctness, and think all extreme and decided and positive views are very naughty and very wrong!

These people live in a kind of mist or fog. They see nothing clearly, and do not know what they believe. They have not made up their minds about any great point in the gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification or regeneration or sanctification or the Lord’s Supper or baptism or faith or conversion or inspiration or the future state. They are eaten up with a morbid dread of controversy and an ignorant dislike of "party spirit," and yet they really cannot define what they mean by these phrases. The only point you can make out is that they admire earnestness and cleverness and charity, and cannot believe that any clever, earnest, charitable man can ever be in the wrong! And so they live on undecided; and too often undecided they drift down to the grave, without comfort in their religion and, I am afraid, often without hope.

The explanation of this boneless, nerveless, jellyfish condition of soul is not difficult to find. To begin with, the heart of man is naturally in the dark about religion, has no intuitive sense of truth and really needs instruction and illumination. Beside this, the natural heart in most men hates exertion in religion and cordially dislikes patient painstaking inquiry. Above all, the natural heart generally likes the praise of others, shrinks from collision and loves to be thought charitable and liberal. The whole result is that a kind of broad religious "agnosticism" just suits an immense number of people, and specially suits young people. They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you, "I do not pretend to understand controversy; I decline to examine controverted points. I dare say it is all the same in the long run." Who does not know that such people swarm and abound everywhere?

Now I do beseech all who read this message to beware of this undecided state of mind in religion. It is a pestilence which walks in darkness, and a destruction that kills in noonday. It is a lazy, idle frame of soul which, doubtless, saves men the trouble of thought and investigation; but it is a frame of soul for which there is no warrant in the Bible, nor yet in the Articles or Prayer Book of the Church of England. For your own soul’s sake dare to make up your mind what you believe, and dare to have positive distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions; and let no fear of man and no morbid dread of being thought party–spirited, narrow or controversial, make you rest contented with a bloodless, boneless, tasteless, colorless, lukewarm, undogmatic Christianity.

Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology, by telling men roundly of Christ’s vicarious death and sacrifice, by showing them Christ’s substitution on the cross and His precious blood, by teaching them justification by faith and bidding them believe on a crucified Savior, by preaching ruin by sin, redemption by Christ, regeneration by the Spirit, by lifting up the bronze serpent, by telling men to look and live, to believe, repent and be converted. This, this is the only teaching which for eighteen centuries God has honored with success, and is honoring at the present day both at home and abroad. Let the clever advocates of a broad and undogmatic theology—the preachers of the gospel of earnestness and sincerity and cold morality—let them, I say, show us at this day any English village or parish or city or town or district, which has been evangelized without "dogma," by their principles. They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts. The good that is done in the earth may be comparatively small. Evil may abound and ignorant impatience may murmur, and cry out that Christianity has failed. But, depend on it, if we want to "do good" and shake the world, we must fight with the old apostolic weapons, and stick to "dogma". No dogma, no fruits! No positive evangelical doctrine, no evangelization!

Mark once more what I say. The men who have done most for the Church of England, and made the deepest mark on their day and generation have always been men of most decided and distinct doctrinal views. It is the bold, decided outspoken man, like Capel Molyneux, or our grand old Protestant champion Hugh McNeile, who makes a deep impression, and sets people thinking, and "turns the world upside down". It was "dogma" in the apostolic ages which emptied the heathen temples, and shook Greece and Rome. It was "dogma" which awoke Christendom from its slumbers at the time of the Reformation, and spoiled the pope of one third of his subjects. It was "dogma" which one hundred years ago revived the Church of England in the days of Whitefield, Wesley, Venn and Romaine, and blew up our dying Christianity into a burning flame. It is "dogma" at this moment which gives power to every successful mission, whether at home or abroad. It is doctrine—doctrine, clear ringing doctrine—which, like the ram’s horns at Jericho, casts down the opposition of the devil and sin. Let us cling to decided doctrinal views, whatever some may please to say in these times, and we shall do well for ourselves, well for others, well for the Church of England, and well for Christ’s cause in the world.

3. The times require of us an awakened and livelier sense of the unscriptural and soul–ruining character of Romanism.

This is a painful subject, but it imperatively demands some plain speaking.

The facts of the case are very simple. There is no longer that general dislike, dread and aversion to popery, which was once almost universal in this realm. The edge of the old British feeling about Protestantism seems blunted and dull. Some profess to be tired of all religious controversy, and are ready to sacrifice God’s truth for the sake of peace. Some look on Romanism as simply one among many English forms of religion, and neither worse nor better than others. Some try to persuade us that Romanism is changed, and not nearly so bad as it used to be. Some boldly point to the faults of Protestants, and loudly cry that Romanists are quite as good as ourselves. Some think it fine and liberal to maintain that we have no right to think anyone wrong who is in earnest about his creed. And yet the two great historical facts,

(a) that ignorance, immorality and superstition, reigned supreme in England four hundred years ago under popery,

(b) that the Reformation was the greatest blessing God ever gave to this land—both these are facts which no one but a papist ever thought of disputing fifty years ago! In the present day, alas, it is convenient and fashionable to forget them! In short, at the rate we are going, I shall not be surprised if it is soon proposed to repeal the Act of Settlement, and to allow the crown of England to be worn by a papist.

The causes of this melancholy change of feeling are not hard to discover.

a. It arises partly from the untiring zeal of the Roman "Catholic" church herself. Her agents never slumber or sleep. They compass sea and land to make one proselyte. They creep in everywhere, like the Egyptian frogs, and leave no stone unturned, in the palace or the workhouse, to promote their cause.

b. It has been furthered immensely by the proceedings of the ritualistic party in the Church of England. That energetic and active body has been vilifying the Reformation and sneering at Protestantism for many years, with only too much success. It has corrupted, leavened, blinded and poisoned the minds of many churchmen, by incessant misrepresentation. It has gradually familiarized people with every distinctive doctrine and practice of Romanism the real presence, the mass, auricular confession and priestly absolution, the sacerdotal character of the ministry, the monastic system and a histrionic, sensuous, showy style of public worship; and the natural result is, that many simple people see no mighty harm in downright genuine popery! Last, but not least, the spurious liberality of the day we live in helps on the Romeward tendency. It is fashionable now to say that all sects should be equal, that the state should have nothing to do with religion, that all creeds should be regarded with equal favor and respect, and that there is a substratum of common truth at the bottom of all kinds of religion, whether Buddhism, Mohammadanism or Christianity! The consequence is that myriads of ignorant folks begin to think there is nothing peculiarly dangerous in the tenets of papists any more than in the tenets of Methodists, Independents, Presbyterians or Baptists, and that we ought to let Romanism alone, and never expose its unscriptural and Christ dishonoring character.

The consequences of this changed tone of feeling, I am bold to say, will be most disastrous and mischievous, unless it can be checked. Once let popery get her foot again on the neck of England, and there will be an end of all our national greatness. God will forsake us, and we shall sink to the level of Portugal and Spain. With Bible reading discouraged, with private judgment forbidden, with the way to Christ’s cross narrowed or blocked up, with priestcraft re–established, with auricular confession set up in every parish, with monasteries and nunneries dotted over the land, with women everywhere kneeling like serfs and slaves at the feet of clergymen, with men casting off all faith, and becoming skeptics, with schools and colleges made seminaries of Jesuitism, with free thought denounced and anathematized, with all these things the distinctive manliness and independence of the British character will gradually dwindle, wither, pine away and be destroyed, and England will be ruined. And all these things, I firmly believe, will come unless the old feeling about the value of Protestantism can be revived.

I warn all who read this message, and I warn my fellow churchmen in particular, that the times require you to awake and be on your guard. Beware of Romanism, and beware of any religious teaching which, wittingly or unwittingly, paves the way to it. I beseech you to realize the painful fact that the Protestantism of this country is gradually ebbing away, and I entreat you, as Christians and patriots to resist the growing tendency to forget the blessings of the English Reformation.

For Christ’s sake, for the sake of the Church of England, for the sake of our country, for the sake of our children, let us not drift back to Roman "Catholic" ignorance, superstition, priestcraft and immorality. Our fathers tried Popery long ago, for centuries, and threw it off at last with disgust and indignation. Let us not put the clock back and return to Egypt. Let us have no peace with Rome until Rome abjures her errors, and is at peace with Christ. Until Rome does that, the vaunted reunion of Western churches, which some talk of, and press upon our notice, is an insult to Christianity.

Read your Bibles and store your minds with scriptural arguments. A Bible–reading laity is a nation’s surest defense against error. I have no fear for English Protestantism if the English laity will only do their duty. Read your Thirty–nine Articles and Jewell’s Apology, and see how those neglected documents speak of Roman "Catholic" doctrines. We clergymen, I fear, are often sadly to blame. We break the first canon, which bids us preach four times every year against the pope’s supremacy! Too often we behave as if "Giant Pope" was dead and buried, and never name him. Too often, for fear of giving offense, we neglect to show our people the real nature and evil of popery.

I entreat my readers, beside the Bible and Articles, to read history, and see what Rome did in days gone by. Read how she trampled on liberties, plundered your forefathers pockets, and kept the whole nation of England ignorant, superstitious and immoral. Read how Archbishop Laud ruined church and state, and brought himself and King Charles to the scaffold by his foolish, obstinate, and God displeasing effort to unprotestantize the Church of England. Read how the last popish King of England, James II, lost his crown by his daring attempt to put down Protestantism and reintroduce popery. And do not forget that Rome never changes. It is her boast and glory that she is infallible, and always the same.

Read facts, standing out at this minute on the face of the globe, if you will not read history. What has made Italy and Sicily what they were until very lately? Popery. What has made the South American states what they are? Popery. What has made Spain and Portugal what they are? Popery. What has made Ireland what she is in Munster, Leinster and Connaught? Popery. What makes Scotland, the United States, and our own beloved England the powerful, prosperous countries they are, and I pray God they may long continue? I answer, unhesitatingly, Protestantism, a free Bible and the principles of the Reformation. Oh, think twice before you cast aside the principles of the Reformation! Think twice before you give way to the prevailing tendency to favor popery and go back to Rome.

The Reformation found Englishmen steeped in ignorance and left them in possession of knowledge; found them without Bibles and placed a Bible in every parish; found them in darkness and left them in comparative tight; found them priest–ridden and left them enjoying the liberty which Christ bestows; found them strangers to the blood of atonement, to faith and grace and real holiness, and left them with the key to these things in their hands; found them blind and left them seeing, found them slaves and left them free. Forever let us thank God for the Reformation! It lighted a candle which we ought never to allow to be extinguished or to burn dim. Surely I have a right to say that the times require of us a renewed sense of the evils of Romanism, and of the enormous value of the Protestant Reformation!

4. The times require of us a higher standard of personal holiness, and an increased attention to practical religion in daily life.

I must honestly declare my conviction that, since the days of the Reformation, there never has been so much profession of religion without practice, so much talking about God without walking with Him, so much hearing God’s words without doing them, as there is in England at this present date. Never were there so many empty tubs and tinkling cymbals! Never was there so much formality and so little reality. The whole tone of men’s minds on what constitutes practical Christianity seems lowered. The old golden standard of the behavior which becomes a Christian man or woman appears debased and degenerated. You may see scores of religious people (so–called) continually doing things which in days gone by would have been thought utterly inconsistent with vital religion. They see no harm in such things as card–playing, theater–going, dancing, incessant novel reading and Sunday traveling, and they cannot in the least understand what you mean by objecting to them! The ancient tenderness of conscience about such things seems dying away and becoming extinct, like the dodo; and when you venture to remonstrate with young communicants who indulge in them, they only stare at you as an old–fashioned narrow–minded, fossilized person, and say, "Where is the harm?" In short, laxity of ideas among young men, and "fastness" and levity among young women, are only too common characteristics of the rising generation of Christian professors.

Now in saying all this I would not be mistaken. I disclaim the slightest wish to recommend an ascetic religion. Monasteries, nunneries, complete retirement from the world , and refusal to do our duty in it, all these I hold to be unscriptural and mischievous nostrums. Nor can I ever see my way clear to urging on men an ideal standard of perfection for which I find no warrant in God’s Word, a standard which is unattainable in this life, and hands over the management of the affairs of society to the devil and the wicked. No, I always wish to promote a genial, cheerful, manly religion, such as men may carry everywhere, and yet glorify Christ.

The pathway to a higher standard of holiness, which I commend to the attention of my readers, is a very simple one, so simple that I can fancy many smiling at it with disdain. But, simple as it is, it is a path sadly neglected and overgrown with weeds, and it is high time to direct men into it. We need then to examine more closely our good old friends the Ten Commandments. Beaten out, and properly developed as they were by Bishop Andrews and the Puritans, the two tables of God’s law are a perfect mine of practical religion. I think it an evil sign of our day that many clergymen neglect to have the commandments put up in their new or restored, churches, and coolly tell you, "They are not wanted now!" I believe they never were wanted so much! We need to examine more closely such portions of our Lord Jesus Christ’s teaching as the sermon on the mount. How rich is that wonderful discourse in food for thought! What a striking sentence that is "Except your righteousness exceed the righteousness of the scribes and Pharisees, you shall in no case enter the kingdom of heaven!" (Matt. 5:20). Alas, that text is rarely used. Last, but not least, we need to study more closely the latter part of nearly all Paul’s Epistles to the churches. They are far too much slurred over and neglected. Scores of Bible readers, I am afraid, are well acquainted with the first eleven chapters of the Epistle to the Romans, but know comparatively little of the five last. When Thomas Scott expounded the Epistle to the Ephesians at the old Lock Chapel, he remarked that the congregations became much smaller when he reached the practical part of that blessed book! Once more I say you may think my recommendations very simple. I do not hesitate to affirm That attention to them would, by God’s blessing, be most useful to Christ’s cause. I believe it would raise the standard of English Christianity about such matters as home religion, separation from the world, diligence in the discharge of relative duties, unselfishness, good temper and general spiritual–mindedness, to a pitch which it seldom attains now.

There is a common complaint in these latter days that there is a want of power in modern Christianity, and that the true church of Christ, the body of which He is the Head, does not shake the world in the nineteenth century as it used to do in former years. Shall I tell you in plain words what is the reason? It is the low tone of life which is so sadly prevalent among professing believers. We want more men and women who walk with God and before God, like Enoch and Abraham. Though our numbers at this date far exceed those of our evangelical forefathers, I believe we fall far short of them in our standard of Christian practice. Where is the self–denial, the redemption of time, the absence of luxury and self–indulgence, the unmistakable separation from earthly things, the manifest air of being always about our Master’s business, the singleness of eye, the simplicity of home life, the high tone of conversation in society, the patience, the humility, the universal courtesy, which marked so many of our forerunners seventy or eighty years ago? Yes, where is it indeed? We have inherited their principles and we wear their armor, but I fear we have not inherited their practice. The Holy Spirit sees it, and is grieved; and the world sees it, and despises us. The world sees it, and cares little for our testimony. It is life, life—a heavenly, godly, Christ–like life—depend on it, which influences the world. Let us resolve, by God’s blessing, to shake off this reproach. Let us awake to a clear view of what the times require of us in this matter. Let us aim at a much higher standard of practice. Let the time past suffice us to have been content with a half–and–half holiness. For the time to come, let us endeavor to walk with God, to be thorough, and unmistakable in our daily life, and to silence, if we cannot convert, a sneering world.

5. Finally, the times require of us more regular and steady perseverance in the old ways, of getting good for our souls.

I think no intelligent Englishman can fail to see that there has been of late years an immense increase of what I must call, for want of a better phrase, public religion in the land. Services of all sorts are strangely multiplied. Places of worship are thrown open for prayer and preaching and administration of the Lord’s Supper, at least ten times as much as they were fifty years ago. Services in cathedral naves, meetings in large public rooms like the Agricultural Hall and Mildmay Conference Building, mission services carried on day after day and evening after evening—all these have become common and familiar things. They are, in fact, established institutions of the day, and the crowds who attend them supply plain proof that they are popular. In short, we find ourselves face to face with the undeniable fact that the last quarter of the nineteenth century is an age of an immense amount of public religion.

Now I am not going to find fault with this. Let no one suppose that for a moment. On the contrary, I thank God for revival of the old apostolic plan of "aggressiveness" in religion, and the evident spread of a desire "by all means to save some" (1 Cor. 9:22). I thank God for shortened services, home missions and evangelistic movements like that of Moody and Sankey. Anything is better than torpor, apathy and inaction. If Christ is preached I rejoice, yes, and will rejoice (Phil. 1:18). Prophets and righteous men in England once desired to see these things, and never saw them. If Whitefield and Wesley had been told in their day that a time would come when English archbishops and bishops would not only sanction mission services, but take an active part in them, I can hardly think they would have believed it. Rather, I suspect, they would have been tempted to say, like the Samaritan nobleman in Elisha’s time, "if the Lord would make windows in heaven, might this thing be" (2 Kings 7:2).

But while we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers, incessant attendance at hot crowded meetings, protracted to late hours, incessant craving after fresh excitement and highly spiced pulpit novelties—all this kind of thing is calculated to produce a very unhealthy style of Christianity and, in many cases I am afraid, the end is utter ruin of soul. For, unhappily, those who make public religion everything are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium–eaters and dram–drinkers, there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh, that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God, but "the still small voice" (1 Kings 19:12).

Now I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember; but I do want to promote an increase of that religion which is private—private between each man and his God. The root of a plant or tree makes no show above ground. If you dig down to it and examine it, it is a poor, dirty, coarse–looking thing and not nearly so beautiful to the eye as the fruit or leaf or flower. But that despised root, nevertheless, is the true source of all the life, health, vigor and fertility which your eyes see, and without it the plant or tree would soon die. Now private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears, and have a name to live and the praise of man. But without it we have no wedding garment, and are "dead before God". I tell my readers plainly that the times require of us all more attention to our private religion.

a. Let us pray more heartily in private, and throw our whole souls more into our prayers. There are live prayers and there are dead prayers; prayers that cost us nothing, and prayers which often cost us strong crying and tears. What are yours? When great professors backslide in public, and the church is surprised and shocked, the truth is that they had long ago backslidden on their knees. They had neglected the throne of grace.

b. Let us read our Bibles in private more, and with more pains and diligence. Ignorance of Scripture is the root of all error, and makes a man helpless in the hand of the devil. There is less private Bible reading, I suspect, than there was fifty years ago. I never can believe that so many English men and women would have been "tossed to and fro with every wind of doctrine," some falling into skepticism, some rushing into the wildest and narrowest fanaticism, and some going over to Rome, if there had not grown up a habit of lazy, superficial, careless, perfunctory reading of God’s Word. "You do err not knowing the Scriptures" (Matt. 22:29). The Bible in the pulpit must never supersede the Bible at home.

c. Let us cultivate the habit of keeping up more private meditation and communion with Christ. Let us resolutely make time for getting alone occasionally, for talking with our own souls like David, for pouring out our hearts to our great High Priest, Advocate, and Confessor at the right hand of God. We want more auricular confession—but not to man. The confessional we want is not in a box in the vestry, but the throne of grace. I see some professing Christians always running about after spiritual food, always in public, and always out of breath and in a hurry, and never allowing themselves leisure to sit down quietly to digest, and take stock of their spiritual condition. I am never surprised if such Christians have a dwarfish, stunted religion and do not grow and if, like Pharaoh’s lean kin, they look no better for their public religious feasting, but rather worse. Spiritual prosperity depends immensely on our private religion, and private religion cannot flourish unless we determine that by God’s help we will make time, whatever trouble it may cost us, for thought, for prayer, for the Bible, and for private communion with Christ. Alas! That saying of our Master is sadly overlooked: "Enter into your closet and shut the door" (Matt. 6:6).

Our evangelical forefathers had far fewer means and opportunities than we have. Full religious meetings and crowds, except occasionally at a church or in a field, when such men as Whitefield or Wesley or Rowlands preached, these were things of which they knew nothing. Their proceedings were neither fashionable nor popular, and often brought on them more persecution and abuse than praise. But the few weapons they used, they used well. With less noise and applause from man they made, I believe, a far deeper mark for God on their generation than we do, with all our conferences, and meetings, and mission rooms, and halls, and multiplied religious appliances. Their converts, I suspect, like the old–fashioned cloths and linens, wore better, and lasted longer, and faded less, and kept color, and were more stable and rooted and grounded than many of the newborn babes of this day. And what was the reason of all this? Simply, I believe, because they gave more attention to private religion than we generally do. They walked closely with God and honored Him in private, and so He honored them in public. Oh, let us follow them as they followed Christ! Let us go and do likewise.

Let me now conclude this message with a few words of practical application.

1. Do you want to understand what the times require of you in reference to your own soul? Listen, and I will tell you. You live in times of peculiar spiritual danger. Never perhaps were there more traps and pitfalls in the way to heaven; never certainly were those traps so skillfully baited, and those pitfalls so ingeniously made. Mind what you are about. Look well to your goings. Ponder the paths of your feet. Take heed lest you come to eternal grief, and ruin your own soul. Beware of practical infidelity under the specious name of free thought. Beware of a helpless state of indecision about doctrinal truth under the plausible idea of not being party–spirited, and under the baneful influence of so–called liberality and charity. Beware of frittering away life in wishing and meaning and hoping for the day of decision, until the door is shut, and you are given over to a dead conscience, and die without hope. Awake to a sense of your danger. Arise and give diligence to make your calling and election sure, whatever else you leave uncertain. The kingdom of God is very near. Christ the almighty Savior, Christ the sinner’s Friend, Christ and eternal life, are ready for you if you will only come to Christ. Arise and cast away excuses; this very day Christ calls you. Wait not for company if you cannot have it; wait for nobody. The times, I repeat, are desperately dangerous. If only few are in the narrow way of life, resolve that by God’s help you at any rate will be among the few.

2. Do you want to understand what the times require of all Christians in reference to the souls of others? Listen, and I will tell you. You live in times of great liberty and abounding opportunities of doing good. Never were there so many open doors of usefulness, so many fields white to the harvest. Mind that you use those open doors, and try to reap those fields. Try to do a little good before you die. Strive to be useful. Determine that by God’s help you will leave the world a better world in the day of your burial than it was in the day you were born. Remember the souls of relatives, friends and companions; remember that God often works by weak instruments, and try with holy ingenuity to lead them to Christ. The time is short the sand is running out of the glass of this old world; then redeem the time, and endeavor not to go to heaven alone. No doubt you cannot command success. It is not certain that your efforts to do good will always do good to others but it is quite certain that they will always do good to yourself. Exercise, exercise, is one grand secret of health, both for body and soul. "He that waters shall be watered himself" (Prov. 11:25). It is a deep and golden saying of our Master’s, but seldom understood in its full meaning "It is more blessed to give than to receive" (Acts 20:35).

3. In the last place, would you understand what the times require of you in reference to the Church of England? Listen to me, and I will tell you. No doubt you live in days when our time–honored church is in a very perilous, distressing and critical position. Her rowers have brought her into troubled waters. Her very existence is endangered by papists, infidels, and liberationists without. Her life–blood is drained away by the behavior of traitors, false friends and timid officers within. Nevertheless, so long as the Church of England sticks firmly to the Bible, the Articles, and the principles of the Protestant Reformation, so long I advise you strongly to stick to the church. When the Articles are thrown overboard, and the old flag is hauled down, then, and not until then, it will be time for you and me to launch the boats and quit the wreck. At present, let us stick to the old ship.

CHRIST IS ALL

"Christ is all" (Col. 3:11).

The words of the text which heads this page are few, short and soon spoken; but they contain great things. Like those golden sayings, "To me to live is Christ," "I live, yet not I, but Christ lives in me," they are singularly rich and suggestive (Phil. 1:21; Gal. 2:20).

These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls. If not, we may be sure we have yet much to learn.

Let me try to set before my readers in what sense Christ is all, and let me ask them, as they read, to Judge themselves honestly, that they may not make shipwreck in the judgment of the last day.

I purposely close this volume with a message on this remarkable text. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. I began the volume with a plain statement about sin. Let me end it with an equally plain statement about Christ.

1. Christ is all in the counsels of God

a. There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look, they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown.

And where was Christ then?

Even then Christ was "with God" and "was God" and was "equal with God" (John 1:1; Phil. 2:6). Even then He was the beloved Son of the Father "You loved Me," He says, "before the foundation of the world." "I had glory with You before the world began." "I was set up from everlasting, from the beginning, or ever the earth was" (John 17:5, 24; Prov. 8:23). Even then He was the Savior if "foreordained before the foundation of the world" (1 Pet. 1:20), and believers were "chosen in Him" (Eph. 1:4).

b. There came a time when this earth was created in its present order. Sun, moon and stars, sea, land and all their inhabitants were called into being, and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground.

And where was Christ then?

Hear what the Scripture says: "All things were made by Him, and without Him was not any thing made that was made" (John 1:3). "By Him were all things created, that are in heaven and that are in earth" (Col. 1:16). "And You, Lord, in the beginning have laid the foundation of the earth; and the heavens are the works of Your hands" (Heb. 1:10). "When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth then I was by Him, as one brought up with Him" (Prov. 8:27–30). Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig tree, the vine, He spoke of things which He Himself had made.

c. There came a day when sin entered the world. Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favor of God, and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell and everlasting ruin.

And where was Christ then?

In that very day He was revealed to our trembling parents as the only hope of salvation. The very day they fell, they were told that the seed of the woman should yet bruise the serpent’s head, that a Savior born of a woman should overcome the devil, and win for sinful man an entrance to eternal life (Gen. 3:15). Christ was held up as the true light of the world, in the very day of the Fall; and never has any name been made known from that day by which souls could be saved, excepting His By Him all saved souls have entered heaven, from Adam downwards; and without Him none have ever escaped hell.

d. There came a time when the world seemed sunk and buried in ignorance of God. After four thousand years the nations of the earth appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian and Roman empires had done nothing but spread superstition and idolatry. Poets, historians, philosophers had proved that, with all their intellectual powers, they had no right knowledge of God, and that man, left to himself, was utterly corrupt. "The world, by wisdom, knew not God" (1 Cor. 1:21). Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin.

And what did Christ do then?

He left the glory He had had from all eternity with the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone; as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God’s right hand, and there sat down, waiting until His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God’s appointment all that concerns the salvation of souls.

e. There is a time coming when sin shall be cast out from this world. Wickedness shall not always flourish unpunished, Satan shall not always reign, creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwells righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea (Rom. 8:22; Acts 3:21; 2 Pet. 3:13; Isa. 11:9).

And where shall Christ be then? And what shall He do?

Christ Himself shall be King. He shall return to this earth, and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Matt. 24:30; Rev. 11:15; Ps. 2:8; Phil. 2:10, 11; Dan. 7:14).

f. There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works (Rev. 20:13; Dan. 12:2).

And where will Christ be then?

Christ Himself will be the Judge. "The Father . . . has all judgment unto the Son." "When the Son of man shall come in His glory: then shall He sit upon the throne of His glory and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divides the sheep from the goats." "We must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad" (John 5:22; Matt. 25:31, 32; 2 Cor. 5:10).

Now if any reader of this message thinks little of Christ, let him know this day that he is very unlike God! You are of one mind, and God is of another. You are of one judgment, and God is of another. You think it enough to give Christ a little honor, a little reverence, a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution and judgment—in all these, Christ is "all".

Surely we shall do well to consider these things. Surely it is not written in vain "He that honors not the Son honors not the Father which has sent Him" (John 5:23).

2. Christ is all in the Bible

In every part of both Testaments Christ is to be found—dimly and indistinctly at the beginning, more clearly and plainly in the middle, fully and completely at the end—but really and substantially everywhere.

Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key.

a. It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar was a practical confession that a Savior was looked for who would die for sinners—a Savior who should take away man’s sin, by suffering, as his Substitute and Sin–bearer, in his stead (1 Peter 3:18). It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!

b. It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission (Heb. 11:4).

c. It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood "Behold," he said, "the Lord comes with ten thousands of His saints, to execute judgment upon all" (Jude 14, 15).

d. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed, in one born of his family, all the nations of the earth should be blessed. By faith he saw Christ’s day, and was glad (John 8:56).

e. It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that "gathering together" unto Him which is yet to be accomplished. "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be" (Gen. 49:10).

f. It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice, the continual shedding of blood, the altar, the mercy–seat, the high priest, the passover, the day of atonement, the scapegoat—all these were so many pictures, types and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them Christ, line upon line, and, as we teach little children, by similitudes. It was in this sense especially that "the law was a schoolmaster to read" the Jews "unto Christ" (Gal. 3:24).

g. It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them, the manna from heaven which every morning fed them, the water from the smitten rock which followed them—all and each were figures of Christ The bronze serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ (1 Cor. 10:4; John 3:14).

h. It was Christ of whom all the judges were types. Joshua and David and Gideon and Jephthah and Samson, and all the rest whom God raised up to deliver Israel from captivity—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.

i. It was Christ of whom David the king was a type. Anointed and chosen when few gave him honor, despised and rejected by Saul and all the tribes of Israel, persecuted and obliged to flee for his life, a man of sorrow all his life, and yet at length a conqueror—in all these things David represented Christ.

j. It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow (1 Pet. 1:11). They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Spirit to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds.

k. It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are Christ living, speaking and moving among men. The Acts are Christ preached, published and proclaimed. The Epistles are Christ written of, explained and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ.

I charge every reader of this message to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which Christ is all? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the center of all. It is no wonder if you find your Bible a dull book!

3. Christ is all in the religion of all true Christians.

In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of everyone that is saved. I hold that there is a perfect harmony and unison in the action of the three People of the Trinity, in bringing any man to glory, and that all three cooperate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is merciful, the Son is merciful, the Holy Spirit is merciful. The same Three who said at the beginning, "Let us create," said also, "Let us redeem and save." I hold that everyone who reaches heaven will ascribe all the glory of his salvation to Father, Son and Holy Spirit, three People in one God.

But, at the same time, I see clear proof in Scripture, that it is mind of the blessed Trinity that Christ should be prominently and distinctly exalted, in the matter of saving souls. Christ is set forth as the Word, through whom God’s love to sinners is made known. Christ’s incarnation and atoning death on the cross are the great corner–stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting–place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has sealed and appointed to convey life to a dead world (John 6:27). It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has "pleased the Father than in Christ all fullness should dwell" (Col. 1:19). What the sun is in the skies of heaven, that Christ is in true Christianity.

I say these things by way of explanation. I want my readers clearly to understand, that in saying, "Christ is all," I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean.

a. Christ is all in a sinner’s justification before God.

Through Him alone we can have peace with a holy God. By Him alone we can have admission into the presence of the Most High, and stand there without fear. "We have boldness and access with confidence by the faith of Him." In Him alone can God be just, and justify the ungodly (Eph. 3:12; Rom. 3:26).

With which can any mortal man come before God? What can we bring as a plea for acquittal before that glorious Being, in whose eyes the very heavens are not clean?

Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbor? Shall we bring forward our prayers, our regularity, our morality, our amendments, our churchgoing? Shall we ask to be accepted because of any of these?

Which of these things will stand the searching inspection of God’s eye? Which of them will actually justify us? Which of them will carry us clear through judgment and land us safe in glory?

None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand. Take any of us, and look narrowly into our ways, and we are nothing but sinners. There is but one verdict we are all guilty, all deserve hell, all ought to die. With which can we come before God?

We must come in the name of Jesus, standing on no other ground, pleading no other plea than this: "Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him." The garment of our Elder Brother, the righteousness of Christ, this is the only robe which can cover us, and enable us to stand in the light of heaven without shame.

The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and shibboleth, and we shall enter and live.

The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born.

Oh, let us never forget that Christ must be all to that soul who would be justified! We must be content to go to heaven as beggars, saved by free grace, simply as believers in Jesus, or we shall never be saved at all.

Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, "Lord have mercy on me," without Christ? Friend, you are sowing misery for yourself, and unless you alter, you will awake to endless woe.

Is there a proud, formal soul among the readers of this book? Is there anyone thinking to make himself fit for heaven, and good enough to pass muster by his own doings? Brother, you are building a Babel, and you will never reach heaven in your present state.

But is there a laboring, heavy–laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, "Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not only believe."

Do you fear wrath? Christ can deliver you from the wrath to come. Do you feel the curse of a broken law? Christ can redeem you from the curse of the law. Do you feel far away? Christ has suffered, to bring you near to God. Do you feel unclean? Christ’s blood can cleanse all sin away. Do you feel imperfect? You shall be complete in Christ. Do you feel as if you were nothing? Christ shall be all in all to your soul. Never did saint reach heaven with any tale but this "I was washed and made white in the blood of the Lamb" (Rev. 7:14).

b. Christ is not only all in the justification of a true Christian, but He is also all in his sanctification. I would not have anyone misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy until he comes to Christ and is united to Him. Until then his works are dead works, and he has no holiness at all. First you must be joined to Christ, and then you shall be holy. "Without Him, separate from Him, you can do nothing" (John 15:5).

And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His people. A believer must not only "receive Christ Jesus the Lord" but "walk in Him, and be rooted and built up in Him" (Col. 2:6, 7).

Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus, looking at His cross, and learning fresh motives for a closer walk with God, looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day (Heb. 12:2; 2 Cor. 3:18).

The true secret of coming up out of the wilderness is to come up leaning on the Beloved (Song 8:5). The true way to be strong is to realize our weakness, and to feel that Christ must be all. The true way to grow in grace is to make use of Christ as a fountain for every minute’s necessities. We ought to employ Him as the prophet’s wife employed the oil—not only to pay our debts, but to live on also. We should strive to be able to say, "The life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (2 Kings 4:7; Gal. 2:20).

I pity those who try to be holy without Christ! Your labor is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, "I can do all things through Christ which strengthens me" (Phil. 4:13).

c. Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present. A saved soul has many sorrows. He has a body like other men, weak and frail. He has a heart like other men, and often a more sensitive one too. He has trials and losses to bear like others, and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose a place in life to fill blamelessly, unconverted relatives to bear with patiently, persecutions to endure and a death to die.

And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but the consolation there is in Christ (Phil. 2:1).

Jesus is indeed the Brother born for adversity. He is the Friend that sticks closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself (Heb. 4:15). He knows what sorrow is, for He was a Man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, "All my bones are out of joint" (Ps. 22:14). He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He had no honor in His own house.

And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit, how to fill up gaps in empty hearts, how to speak a word in season to the weary, how to heal the broken heart, how to make all our bed in sickness, how to draw near when we are faint, and say, "Fear not I am your salvation" (Lam. 3:57).

We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good physician, He will not measure out to us one drop of sorrow too much. David once said, "In the multitude of my thoughts within me, Your comforts delight my soul" (Ps. 104:19). Many a believer, I am sure, could say as much. "If the Lord Himself had not stood by me, the deep waters would have gone over my soul" (Ps. 124:5).

How a believer gets through all his troubles appears wonderful. flow he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this, that Christ is not only justification and sanctification, but consolation also.

Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure, that it is disappointment, annoyance, incessant trouble, worry, vanity and vexation of spirit. But no man was ever disappointed in Christ.

d. But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come. Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God—the sincere, thorough–going Christian—can give a reasonable account of the hope that is in him. No hope is reasonable which is not scriptural.

A true Christian has a good hope when he looks forward; the worldly man has none. A true Christian sees light in the distance; the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this that Jesus Christ is coming again, coming without sin, coming with all His people, coming to wipe away every tear, coming to raise His sleeping saints from the grave, coming to gather together all His family, that they may be forever with Him.

Why is a believer patient? Because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King.

Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven, his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that "He that shall come will soon come, and will not tarry." Christ is coming, and that is enough (Heb. 10:37).

This is indeed a "blessed hope!" (Titus 2:13.) Now is the school–time, then the eternal holiday. Now is the tossing on the waves of a troublesome world, then the quiet harbor. Now is the scattering, then the gathering. Now is the time of sowing, then the harvest. Now is the working season, then the wages. Now is the cross, then the crown.

People talk of their "expectations" and hopes from this world. None have such solid expectations as a saved soul. He can say, "My soul, wait you only upon God; my expectation is from Him" (Ps. 62:5).

In all true saving religion Christ is all in justification, all in sanctification, all in comfort, all in hope. Blessed is that mother’s child that knows it, and far more blessed is he that feels it, too. Oh, that men would prove themselves, and see what they know of it for their own souls!

4. Christ will be all in heaven

I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also Christ is all.

Like the altar in Solomon’s temple, Christ crucified will be the grand object in heaven. That altar struck the eye of everyone who entered the temple gates. It was a great bronze altar, twenty cubits broad, as broad as the front of the temple itself (2 Chron. 3:4; 4:1). So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne, and surrounded by adoring angels and saints, there will be "the Lamb that was slain." And "the Lamb shall be the light, of the place" (Rev. 5:6; 21:23).

The praise of the Lord Jesus, will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, "Worthy is the Lamb that was slain .... Blessing, and honor, and glory, and power, be unto Him that sits upon the throne, and unto the Lamb forever and ever" (Rev. 5:12, 13).

The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall "serve Him day and night in His temple" (Rev. 7:15). Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without weariness.

The presence of Christ Himself shall be one everlasting enjoyment of the inhabitants of heaven. We shall see His face, and hear His voice, and speak with Him as friend with friend (Rev. 22:4). Sweet is the thought that whoever may be warning at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants (Ps. 17:15).

What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. "Better, indeed will be the sight of the eyes than the wandering of the desire!" (Eccl. 6:9.)

But alas, how little fit for heaven are many who talk of going to heaven, when they die, while they manifestly have no saving faith and no real acquaintance with Christ. You give Christ no honor here. You have no communion with Him. You do not love Him. Alas, what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late!

I trust I have now shown how deep are the foundations of that little expression "Christ is all".

I might easily add to the things I have said, if space permitted. The subject is not exhausted. I have barely walked over the surface of it. There are mines of precious truth connected with it, which I have left unopened.

I might show how Christ ought to be all in a visible church. religious buildings, numerous religious services, gorgeous ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honored, magnified and exalted. That church is but a dead carcass in which Christ is not all.

I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do is to lift up Christ. We are to be like the pole on which the bronze serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King’s Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honor that minister who does not testify of Christ, who does not make Christ all.

I might show how language seems exhausted in the Bible, in describing Christ’s various offices. I might describe how figures seem endless, which are employed in unfolding Christ’s fullness. The High Priest, the Mediator, the Redeemer, the Savior, the Advocate, the Shepherd, the Physician, the Bridegroom, the Head, the Bread of Life, the Light of the world, the Way, the Door, the Vine, the Rock, the Fountain, the Sun of Righteousness, the Forerunner, the Surety, the Captain, the Prince of life, the Amen, the Almighty, the Author and Finisher of faith, the Lamb of God, the King of saints, the Wonderful, the Mighty God, the Counselor, the Bishop of souls—all these, and many more, are names given to Christ in Scripture. Each is a fountain of instruction and comfort for everyone who is willing to drink of it. Each supplies matter for useful meditation.

But I trust I have said enough to throw light on the point I want to impress on the minds of all who read this message. I trust I have said enough to show the immense importance of the practical conclusions with which I now desire to finish the subject.

1. Is Christ all? Then let us learn the utter uselessness of a Christless religion. There are only too many baptized men and women who practically know nothing at all about Christ. Their religion consists in a few vague notions and empty expressions. They "trust they are no worse than others." They "keep to their church". They "try to do their duty". They "do nobody any harm." They "hope God will be merciful to them". They "trust the Almighty will pardon their sins, and take them to heaven when they die". This is about the whole of their religion!

But what do these people know practically about Christ? Nothing, nothing at all! What experimental acquaintance have they with His offices and work, His blood, His righteousness, His mediation, His priesthood, His intercession? None, none at all! Ask them about a saving faith, ask them about being born again of the Spirit, ask them about being sanctified in Christ Jesus. What answer will you get? You are a barbarian to them. You have asked them simple Bible questions. But they know no more about them experimentally than a Buddhist or a Turk. And yet this is the religion of hundreds and thousands of people who are called Christians all over the world!

If any reader of this message is a man of this kind, I warn him plainly that such Christianity will never take him to heaven. It may do very well in the eye of man. It may pass muster very decently at the vestry meeting, in the place of business, in the House of Commons, or in the streets. But it will never comfort you. It will never satisfy your conscience. It will never save your soul.

I warn you plainly that all notions and theories about God being merciful without Christ, and excepting through Christ, are baseless delusions and empty fancies. Such theories are as purely an idol of man’s invention as the idol of Juggernaut. They are all of the earth, earthy. They never came down from heaven. The God of heaven has sealed and appointed Christ as the one only Savior and way of life, and all who would be saved must be content to be saved by Him, or they will never be saved at all.

Let every reader take notice. I give you fair warning this day. A religion without Christ will never save your soul.

2. Let me say another thing: Is Christ all? Then learn the enormous folly of joining anything with Christ in the matter of salvation. There are multitudes of baptized men and women who profess to honor Christ, but in reality do Him great dishonor. They give Christ a certain place in their system of religion, but not the place which God intended Him to fill. Christ alone is not all in all to their souls. No! It is either Christ and the church, or Christ and the sacraments, or Christ and His ordained ministers, or Christ and their own repentance, or Christ and their own goodness, or Christ and their own prayers, or Christ and their own sincerity and charity, on which they practically rest their souls.

If any reader of this message is a Christian of this kind, I warn him also plainly, that his religion is an offense to God. You are changing God’s plan of salvation into a plan of your own devising. You are in effect deposing Christ from His throne, by giving the glory due to Him to another.

I care not who it is that teaches such religion, and on whose word you build. Whether he be pope or cardinal, archbishop or bishop, dean or archdeacon, presbyter or deacon, Episcopalian or Presbyterian, Baptist or Independent, Wesleyan or Plymouth brother, whoever adds anything to Christ, teaches you wrong.

I care not what it is that you add to Christ. Whether it be the necessity of joining the church of Rome, or of being an Episcopalian, or of becoming a free churchman, or of giving up the liturgy, or of being dipped—whatever you may practically add to Christ in the matter of salvation, you do Christ an injury.

Take heed what you are doing. Beware of giving to Christ’s servants the honor due to none but Christ. Beware of giving the Lord’s ordinances the honor due unto the Lord. Beware of resting the burden of your soul on anything but Christ, and Christ alone.

3. Let me say another thing. Is Christ all? Then let all who want to be saved, apply direct to Christ. There are many who hear of Christ with the ear and believe all they are told about Him. They allow that there is no salvation excepting in Christ. They acknowledge that Jesus alone can deliver them from hell, and present them faultless before God.

But they seem never to get beyond this general acknowledgment. They never fairly lay hold on Christ for their own souls. They stick fast in a state of wishing and wanting and feeling and intending, and never get any further. They see what we mean; they know it is all true. They hope one day to get the full benefit of it, but at present they get no benefit whatever. The world is their all Politics are their all. Pleasure is their all. Business is their all. But Christ is not their all.

If any reader of this message is a man of this kind, I warn him also plainly, he is in a bad state of soul. You are as truly in the way to hell in your present condition, as Judas Iscariot or Ahab or Cain. Believe me, there must be actual faith in Christ, or else Christ died in vain, so far as you are concerned. It is not looking at the bread that feeds the hungry man, but the actual eating of it. It is not gazing on the lifeboat that saves the shipwrecked sailor, but the actual getting into it. It is not knowing and believing that Christ is a Savior that can save your soul, unless there are actual transactions between you and Christ. You must be able to say, "Christ is my Savior, because I have come to Him by faith, and taken Him for my own." "Much of religion," said Luther, "turns on being able to use possessive pronouns. Take from me the word ‘my, ’ and you take from me God!"

Hear the advice I give you this day, and act upon it at once. Stand still no longer, waiting for some imaginary frames and feelings which will never come. Hesitate no longer under the idea that you must first of all obtain the Spirit, and then come to Christ. Arise and come to Christ just as you are. He waits for you, and is as willing to save as He is mighty. He is the appointed Physician for sin–sick souls. Deal with Him as you would with your doctor about the cure of a disease of your body. Make a direct application to Him and tell Him all your wants. Take with you words this day, and cry mightily to the Lord Jesus for pardon and peace, as the thief did on the cross. Do as that man did cry, "Lord, remember me" (Luke 23:42). Tell Him you have heard that He receives sinners, and that you are such. Tell Him you want to be saved, and ask Him to save you. Rest not until you have actually tasted for yourself that the Lord is gracious. Do this, and you shall find, sooner or later, if you are really in earnest, that Christ is all.

4. One more thing let me add. Is Christ all? Then let all His converted people deal with Him as if they really believed it. Let them lean on Him and trust Him far more than they have ever done yet. Alas, there are many of the Lord’s people who live far below their privileges! There are many truly Christian souls who rob themselves of their own peace and forsake their own mercies. There are many who insensibly join their own faith, or the work of the Spirit in their own hearts, to Christ, and so miss the fullness of gospel peace. There are many who make little progress in their pursuit of holiness and shine with a very dim light. And why is all this? Simply because in nineteen cases out of twenty men do not make Christ all in all.

Now I call on every reader of this message who is a believer, I beseech him for his own sake, to make sure that Christ is really and thoroughly his all in all. Beware of allowing yourself to mingle anything of your own with Christ.

Have you faith? It is a priceless blessing. Happy indeed are they who are willing and ready to trust Jesus. But take heed you do not make a Christ of your faith. Rest not on your own faith, but on Christ.

Is the work of the Spirit in your soul? Thank God for it. It is a work that shall never be overthrown. But oh, beware lest, unawares to yourself, you make a Christ of the work of the Spirit! Rest not on the work of the Spirit, but on Christ.

Have you any inward feelings of religion, and experience of grace? Thank God for it. Thousands have no more religious feeling than a cat or dog. But oh, beware lest you make a Christ of your feelings and sensations! They are poor, uncertain things and sadly dependent on our bodies and outward circumstances. Rest not a grain of weight on your feelings. Rest only on Christ.

Learn, I entreat you, to look more and more at the great object of faith, Jesus Christ, and to keep your mind dwelling on Him. So doing you would find faith and all the other graces grow, though the growth at the time might be imperceptible to yourself. He that would prove a skillful archer must look not at the arrow, but at the mark.

Alas, I fear there is a great piece of pride and unbelief still sticking in the hearts of many believers! Few seem to realize how much they need a Savior. Few seem to understand how thoroughly they are indebted to Him. Few seem to comprehend how much they need Him every day. Few seem to feel how simply and like a child they ought to hang their souls on Him. Few seem to be aware how full of love He is to His poor, weak people, and how ready to help them! And few therefore seem to know the peace and joy and strength and power to live a godly life, which is to be had in Christ.

Change your plan, reader, if your conscience tells you are guilty; change your plan, and learn to trust Christ more. Physicians love to see patients coming to consult them; it is their office to receive the sickly, and if possible to effect cures. The advocate loves to be employed; it is his calling. The husband loves his wife to trust him and lean upon him; it is his delight to cherish her and promote her comfort. And Christ loves His people to lean on Him, to rest in Him, to call on Him, to abide in Him.

Let us all learn and strive to do so more and more. Let us live on Christ. Let us live in Christ. Let us live with Christ. Let us live to Christ. So doing, we shall prove that we fully realize that Christ is all. So doing, we shall feel great peace, and attain more of that holiness without which no man shall see the Lord (Hebrews 12:14).

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Holiness by J.C. Ryle, Copyright © 2010

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On the Mortification of Sin in Believers

THE NECESSITY, NATURE, AND MEANS OF IT: WITH A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO BELONGING.

BY JOHN OWEN, D.D.,

A SERVANT OF JESUS CHRIST IN THE WORK OF THE GOSPEL.

Table of Contents

Preface

Chapter I - The Foundation of the Whole Ensuing Discourse Laid in Romans 8:13

Chapter II - The Principal Assertion Concerning the Necessity of Mortification Proposed

Chapter III - The Spirit the Only Author of This Work

Chapter IV - The Vigour and Comfort of Our Spiritual Lives Depend on Our Mortification.

Chapter V - The Principal Intendment of the Whole Discourse Proposed

Chapter VI - The Mortification of Sin in Particular Described

Chapter VII - General Rules, Without Which No Lust Will be Mortified

Chapter VIII - Universal Sincerity

Chapter IX - Consider the Dangerous Symptoms of Any Lust

Chapter X - The Guilt, the Danger, and the Evil of Sin.

Chapter XI - Five Directions

Chapter XII - Thoughtfulness of the Excellency of the Majesty of God.

Chapter XIII - Precautions Against False Peace

Chapter XIV - The Necessity of Faith on Christ.

Copyright

PREFACE

more clear direction for the compassing of the end proposed, I shall well esteem of my lot in this undertaking. This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues of superstition, self-righteousness, and anxiety of conscience in them who take up the burden which is so bound for them.

What is here proposed in weakness, I humbly hope will answer the spirit and letter of the gospel, with the experiences of them who know what it is to walk with God, according to the tenor of the covenant of grace. So that if not this, yet certainly something of this kind, is very necessary at this season for the promotion and furtherance of this work of gospel mortification in the hearts of believers, and their direction in paths safe, and wherein they may find rest to their souls. Something I have to add as to what in particular relates unto myself. Having preached on this subject unto some comfortable success, through the grace of Him that administereth seed to the sower, I was pressed by sundry persons, in whose hearts are the ways of God, thus to publish what I had delivered, with such additions and alterations as I should judge necessary. Under the inducement of their desires, I called to remembrance the debt, wherein I have now for some years stood engaged unto sundry noble and worthy Christian friends, as to a treatise of Communion with God, some while since promised to them; and thereon apprehended, that if I could not hereby compound for the greater debt, yet I might possibly tender them this discourse of variance with themselves, as interest for their forbearance of that of peace and communion with God. Besides, I considered that I had been providentially engaged in the public debate of sundry controversies in religion, which might seem to claim something in another kind of more general use, as a fruit of choice, not necessity. On these and the like accounts is this short discourse brought forth to public view, and now presented unto thee. I hope I may own in sincerity, that my heart's desire unto God, and the chief design of my life in the station wherein the good providence of God hath placed me, are, that mortification and universal holiness may be promoted in my own and in the hearts and ways of others, to the glory of God; that so the gospel of our Lord and Saviour Jesus Christ may be adorned in all things: for the compassing of which end, if this little discourse (of the publishing whereof this is the sum of the account I shall give) may in any thing be useful to the least of the saints, it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author,

John Owen.

CHAPTER I

The Foundation of the Whole Ensuing Discourse Laid in Romans 8:13

THAT what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity, I shall lay the foundation of it in those words of the apostle, Romans 8:13, "If ye through the Spirit do mortify the deeds of the body ye shall live;" and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.

The apostle having made a recapitulation of his doctrine of justification by faith, and the blessed estate and condition of them who are made by grace partakers thereof, verses 1-3 of this chapter, proceeds to improve it to the holiness and consolation of believers.

Amoung his arguments and motives unto holiness, the verse mentioned containeth one from the contrary events and effects of holiness and sin: "If ye live after the flesh, ye shall die." What it is to "live after the flesh," and what it is to "die," that being not my present aim and business, I shall no otherwise explain than as they will in with the sense of the latter words of the verse, as before proposed.

In the words peculiarly designed for the foundation of the ensuing discourse, there is, --

First, A duty prescribed: "Mortify the deeds of the body."

Secondly, The persons are denoted to whom it is prescribed: "Ye," -- "if ye mortify."

Thirdly, There is in them a promise annexed to that duty: "Ye shall live."

Fourthly, The cause or means of the performance of this duty, -- the Spirit: "If ye through the Spirit."

Fifthly, The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If ye," etc.

1. The first thing occurring in the words as they lie in the entire proposition is the conditional note, "But if." Conditionals in such propositions may denote two things:--

(1.) The uncertainty of the event or thing promised, in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the issue, and depends not itself on any determinate cause known to him to whom it is prescribed. So we say, "If we live, we will do such a thing." This cannot be the intendment of the conditional expression in this place. Of the persons to whom these words are spoken, it is said, verse 1 of the same chapter, "There is no condemnation to them."

(2.) The certainty of the coherence and connection that is between the things spoken of; as we to a sick man, "If you will take such a potion or remedy, you will be well." The thing we solely intend to express is the certainty of the connection that is between the potion or remedy and health. And this is the use of it here. The certain connection that is between the mortifying of the deeds of the body and living is intimated in this conditional.

Now, the connection and coherence of things being manifold, as of cause and effect, of way and means and the end, this between mortification and life is not of cause and effect properly and strictly, -- for "eternal life is the gift of God through Jesus Christ," Romans 6:23, -- but of means and end. God hath appointed this means for the attaining that end, which he hath freely promised. Means, though necessary, have a fair subordination to an end of free promise. A gift, and procuring cause in him to whom it is given, are inconsistent. The intendment, then, of this propostion as conditional is, that there is a certain infallible connection and coherence between true mortification and eternal life: if you use this means, you shall obtain that end; if you do mortify, you shall live. And herein lies the main motive unto and enforcement of the duty prescribed.

2. The next thing we meet withal in the words is the persons to whom this duty is prescribed, and that is expressed in the word "Ye," in the original included in the verb, "if ye mortify;" -- that is, ye believers; ye to whom "there is no condemnation," verse 1; ye that are "not in the flesh, but in the Spirit," verse 9; who are "quickened by the Spirit of Christ," verses 10, 11; to you is this duty prescribed. The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of, -- the great work and design of devout men ignorant of the gospel, Romans 10:3,4; John 15:5. Now, this description of the persons, in conjunction with the prescription of the duty, is the main foundation of the ensuing discourse, as it lies in this thesis or proposition:--

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

3. The principal efficient cause of the performance of this duty is the Spirit:-- "If by the Spirit." The Spirit here is the Spirit mentioned in verse 11, the Spirit of Christ, the Spirit of God, that "dwells in us," verse 9, that "quickens us," verse 11; "the Holy Ghost," verse 14; the "Spirit of adoption," verse 15; the Spirit "that maketh intercession for us," verse 26. All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit. Men, as the apostle intimates, Romans 9:30-32, may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do: but, saith he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about." Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substance of all false religion in the world. And this is a second principle of my ensuing discourse.

4. The duty itself, "Mortify the deeds of the body," is nextly to be remarked.

Three things are here to be inquired into:-- (1.) What is meant by the body; (2.) What by the deeds of the body; (3.) What by mortifying of them.

(1.) The body in the close of the verse is the same with the flesh in the beginning: "If ye live after the flesh ye shall die; but if ye .... mortify the deeds of the body," -- that is, of the flesh. It is that which the apostle hath all along discoursed of under the name of the flesh; which is evident from the prosecution of the antithesis between the Spirit and the flesh, before and after. The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, Romans 6:19. It is indwelling sin, the corrupted flesh or lust, that is intended. Many reasons might be given of this metonymical expression, that I shall not now insist on. The "body" here is the same with the "old man," and the "body of sin," Romans 6:6; or it may synecdochically express the whole person considered as corrupted, and the seat of lusts and distempered affections.

(2.) The deeds of the body. The greek word denoteth the outwards actions chiefly, "the works of the flesh," as they are called, Gal. 5:19; which are there said to be "manifest," and are enumerated. Now, though the outward deeds are here only expressed, yet the inward and next causes, from whence they spring. The apostle calls them deeds, as that which every lust tends unto; though it do but conceive and prove abortive, it aims to bring forth a perfect sin.

Having, both in the seventh and beginning of this chapter, treated of indwelling lust and sin as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it doth produce. Romans 8:10, "The body is dead because of sin."

(3.) To mortify. "If ye put to death;" a metaphorical expression, taken from the putting of any living thing to death. To kill a man, or any other living thing, is to take away the principle of all his strength, vigour, and power, so that he cannot act or exert, or put forth any proper actings of his own; so it is in this case. Indwelling sin is compared to a person, a living person, called "the old man," with his faculties, and properties, his wisdom, craft, subtlety, strength; this, says the apostle, must be killed, put to death, mortified, -- that is, have its power, life, vigour, and strength, to produce its effects, taken away by the Spirit. It is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the "old man" is thence said to be "crucified with Christ," Romans 6:6, and ourselves to be "dead" with him, verse 8, and really initially in regeneration, Romans 6:3-5, when a principle contrary to it, and destructive of it, Gal. 5:17, is planted in our hearts; but the whole work is by degrees to be carried on towards the perfection all our days. Of this more in the process of our discourse. The intendment of the apostle in this prescription of the duty mentioned is, -- that the mortification of indwelling sin remaining in our mortal bodies, that it may not have life and power to bring forth the works or deeds of the flesh is the constant duty of believers.

5. The promise unto this duty is life: "Ye shall live." The life promised is opposed to the death threatened in the clause foregoing, "If ye live after the flesh, ye shall die;" which, the same apostle expresseth, "Ye shall of the flesh reap corruption," Gal. 6:8, or destruction from God. Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy comfort, and vigour of it: as the apostle says in another case, "Now I live, if ye stand fast," 1 Thess. 3:8; -- "Now my life will do me good; I shall have joy and comfort with my life;" -- "Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter."

Supposing what was said before of the connection between mortification and eternal life, as of means and end, I shall add only, as a second motive to the duty prescribed, that, --

The vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.

CHAPTER II

The Principal Assertion Concerning the Necessity of Mortification Proposed.

Having laid this foundation, a brief confirmation of the fore-mentioned principal deductions will lead me to what I chiefly intend,--

I. That the choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

So the apostle, Col. 3:5, "Mortify therefore your members which are upon the earth." Whom speaks he to? Such as were "risen with Christ," verse 1; such as were "dead" with him, verse 3; such as whose life Christ was, and who should "appear with him in glory," verse 4. Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you. Your being dead with Christ virtually, your being quickened with him, will not excuse you from this work. And our Saviour tells us how his Father deals with every branch in him that beareth fruit, every true and living branch. "He purgeth it, that it may bring forth more fruit," John 15:2. He prunes it and that not for a day or two, but whilst it is a branch in this world. And the apostle tells you what was his practice, 1 Cor. 9:27, "I keep under my body, and bring it into subjection." "I do it," saith he, "daily; it is the work of my life: I omit it not; this is my business." And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given:--

1. Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified. The vain, foolish, and ignorant disputes of men about perfect keeping the commands of God, of perfection in this life, of being wholly and perfectly dead to sin, I meddle not now with. It is more than probable that the men of those abominations never knew what belonged to the keeping of any one of God's commands, and are so much below perfection of degrees, that they never attained to a perfection of parts in obedience or universal obedience in sincerity. And, therefore, many in our days who have talked of perfection have been wiser, and have affirmed it to consist in knowing no difference between good and evil. Not that they are perfect in the things we call good, but that all is alike to them, and the height of wickedness is their perfection. Others who have found out a new way to it, by denying original, indwelling sin, and tempering the spirituality of the law of God unto men's carnal hearts, as they have sufficiently discovered themselves to be ignorant of the life of Christ and the power of it in believers, so they have invented a new righteousness that the gospel knows not of, being vainly puffed up by their fleshly minds. For us, who dare not be wise above what is written, nor boast by other men's lines of what God hath not done for us, we say that indwelling sin lives in us, in some measure and degree, whilst we are in this world. We dare not speak as "though we had already attained, or were already perfect," Phil. 3:12. Our "inward man is to be renewed day by day" whilst we live, 2 Cor. 4:16; and according to the renovations of the new are the breaches and decays of the old. Whilst we are here we "know but in part," 1 Cor. 13:12, having a remaining darkness to be gradually removed by our "growth in the knowledge of our Lord Jesus Christ," 2 Peter 3:18; and "the flesh lusteth against the Spirit, so that we cannot do the things that we would," Gal. 5:17; and are therefore defective in our obedience as well as in our light, 1 John 1:8. We have a "body of death," Romans 7:24; from whence we are not delivered but by the death of our bodies, Phil. 3:21. Now, it being our duty to mortify, to be killing of sin whilst it is in us, we must be at work. He that is appointed to kill an enemy, if he leave striking before the other ceases living, doth but half his work, Gal. 6:9; Heb 12:1; 2 Cor. 7:1.

2. Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh. When sin lets us alone we may let sin alone; but as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances against it to be vigorous at all times and in all conditions, even where there is least suspicion. Sin doth not only abide in us, but "the law of the members is still rebelling against the law of the mind," Rom. 7:23; and "the spirit that dwells in us lusteth to envy," James 4:5. It is always in continual work; "the flesh lusteth against the Spirit," Gal. 5:17; lust is still tempting and conceiving sin, James 1:14; in every moral action it is always either inclining to evil, or hindering from that which is good, or disframing the spirit from communion with God. It inclines to evil. "The evil which I would not, that I do," saith the apostle, Rom. 7:19. Whence is that? Why, "Because in me (that is, in my flesh) dwelleth no good thing." And it hinders from good: "The good that I would do, that I do not," verse 19;-- "Upon the same account, either I do it not, or not as I should; all my holy things being defiled by this sin." "The flesh lusteth against the Spirit, so that ye cannot do the things that ye would," Gal. 5:17. And it unframes our spirit, and thence is called "The sin that so grievous complaints that the apostle makes of it, Romans 7. So that sin is always acting, always conceiving, always seducing and tempting. Who can say that he had ever any thing to do with God or for God, that indwelling sin had not a hand in the corrupting of what he did? And this trade will it drive more or less all our days. If, then, sin will be always acting, if we be not always mortifying, we are lost creatures. He that stands still and suffers his enemies to double blows upon him without resistance, will undoubtedly be conquered in the issue. If sin be subtle, watchful, strong, and always at work in the business of killing our souls, and we be slothful, negligent, foolish, in proceeding to the ruin thereof, can we expect a comfortable event? There is not a day but sin foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.

I shall discharge him from this duty who can bring sin to a composition, to a cessation of arms in this warfare; if it will spare him any one day, in any one duty (provided he be a person that is acquainted with the spirituality of obedience and the subtlety of sin), let him say to his soul, as to this duty, "Soul, take thy rest." The saints, whose souls breathe after deliverance from its perplexing rebellion, know there is no safety against it but in a constant warfare.

3. Sin will not only be striving, acting, rebelling, troubling, disquieting, but if let alone, if not continually mortified, it will bring forth great, cursed, scandalous, soul-destroying sins. The apostle tells us what the works and fruits of it are, Gal. 5:19-21, "The works of the flesh are manifest, which are, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like." You know what it did in David and sundry others. Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head. Men may come to that, that sin may not be heard speaking a scandalous word in their hearts, -- that is, provoking to any great sin with scandal in its mouth; but yet every rise of lust, might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied. And herein lies no small share of the deceitfulness of sin, by which it prevails to the hardening of men, and so to their ruin, Heb. 3:13, -- it is modest, as it were, in its first motions and proposals, but having once got footing in the heart by them, it constantly makes good its ground, and presseth on to some farther degrees in the same kind. This new acting and pressing forward makes the soul take little notice of what an entrance to a falling off from God is already made; it thinks all is indifferent well if there be no farther progress; and so far as the gospel requireth, -- so far it is hardened: but sin is still pressing forward, and that because it hath no bounds but utter relinquishment of God and opposition to him; that it proceeds towards its height by degrees, making good the ground it hath got by hardness, is not from its nature, but its deceitfulness. Now nothing can prevent this but mortification; that withers the root and strikes at the head of sin every hour, so that whatever it aims at it is crossed in. There is not the best saint in the world but, if he should give over this duty, would fall into as many cursed sins as ever any did of his kind.

4. This is one main reason why the Spirit and the new nature is given unto us, -- that we may have a principle within whereby to oppose sin and lust. "The flesh lusteth against the Spirit." Well! and what then? Why, "The Spirit also lusteth against the flesh," Gal. 5:17. There is a propensity in the Spirit, or spiritual new nature, to be acting against the flesh, as well as in the flesh to be acting against the Spirit: so 2 Pet. 1:4,5. It is our participations of the divine nature that gives us an escape from the pollutions that are in the world through lust; and, Rom. 7:23, there is a law of the mind, as well as a law of the members. Now this is, first, the most unjust and unreasonable thing in the world, when two combatants are engaged, to bind one and keep him up from doing his utmost, and to leave the other at liberty to wound him at his pleasure; and, secondly, the foolishest thing in the world to bind him who fights for our eternal condition, [salvation?] and to let him alone who seeks and violently attempts our everlasting ruin. The contest is for our lives and souls. Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succour which God hath given us against our greatest enemy. If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with. Not to be daily mortifying sin, is to sin against the goodness, kindness, wisdom, grace, and love of God, who hath furnished us with a principle of doing it.

5. Negligence in this duty casts the soul into a perfect contrary condition to that which the apostle affirms was his, 2 Cor. 4:16, "Though our outward man perish, yet the inward man is renewed day by day." In these the inward man perisheth, and the outward man is renewed day by day. Sin is as the house of David, and grace as the house of Saul. Exercise and success are the two main cherishers of grace in the heart; when it is suffered to lie still, it withers and decays: the things of it are ready to die, Rev. 3:2; and sin gets ground towards the hardening of the heart, Heb. 3:13. This is that which I intend: by the omission of this duty grace withers, lust flourisheth, and the frame of the heart grows worse and worse; and the Lord knows what desperate and fearful issues it hath had with many. Where sin, through the neglect of mortification, gets a considerable victory, it breaks the bones of the soul, Ps. 31:10, and makes a man weak, sick, and ready to die, Ps. 38:3-5, so that he cannot look up, Ps. 60:12, Isa. 33:24; and when poor creatures will take blow by blow, wound after wound, foil after foil, and never rouse up themselves to a vigorous opposition, can they expect any thing but to be hardened through the deceitfulness of sin, and that their souls should bleed to death? 2 John 8. Indeed, it is a sad thing to consider the fearful issues of this neglect, which lie under our eyes every day. See we not those, whom we knew humble, melting, broken-hearted Christians, tender and fearful to offend, zealous for God and all his ways, his Sabbaths and ordinances, grown, through neglect of watching unto this duty, earthly, carnal, cold, wrathful, complying with the men of the world and things of the world, to the scandal of religion and the fearful temptation of them that know them? The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for the most part earthly, legal, censorious, partial, consistent with wrath, envy, malice, pride, on the one hand, and pretences of liberty, grace, and I know not what, on the other, true evangelical mortification is almost lost amongst us: of which afterward.

6. It is our duty to be "perfecting holiness in the fear of God," 2 Cor. 7:1; to be "growing in grace" every day, 1 Pet. 2:3, 2 Pet 3:18; to be "renewing our inward man day by day," 2 Cor. 4:16. Now, this cannot be done without the daily mortifying of sin. Sin sets its strength against every act of holiness, and against every degree we grow to. Let not that man think he makes any progress in holiness who walks not over the bellies of his lusts. He who doth not kill sin in his way takes no steps towards his journey's end. He who finds not opposition from it, and who sets not himself in every particular to its mortification, is at peace with it, not dying to it.

This, then, is the first general principle of our ensuing discourse: Notwithstanding the meritorious mortification, if I may so speak, of all and every sin the cross of Christ; notwithstanding the real foundation of universal mortification laid in our first conversion, by conviction of sin, humiliation for sin, and the implantation of a new principle opposite to it and destructive of it; -- yet sin doth so remain, so act and work in the best of believers, whilst they live in this world, that the constant daily mortification of it is all their days incumbent on them. Before I proceed to the consideration of the next principle, I cannot but by the way complain of many professors of these days, who, instead of bringing forth such great and evident fruits of mortification as are expected, scarce bear any leaves of it. There is, indeed, a broad light fallen upon the men of this generation, and together therewith many spiritual gifts communicated, which, with some other considerations, have wonderfully enlarged the bounds of professors and profession; both they and it are exceedingly multiplied and increased. Hence there is a noise of religion and religious duties in every corner, preaching in abundance, -- and that not in an empty, light, trivial, and vain manner, as formerly, but to a good proportion of a spiritual gift, -- so that if you will measure the number of believers by light, gifts, and profession, the church may have cause to say, "Who hath born me all these?" But now if you will take the measure of them by this great discriminating grace of Christians, perhaps you will find their number not so multiplied. Where almost is that professor who owes his conversion to these days of light, and so talks and professes at such a rate of spirituality as few in former days were, in any measure, acquainted with (I will not judge them, but perhaps boasting what the Lord hath done in them), that doth not give evidence of a miserably unmortified heart? If vain spending of time, idleness, unprofitableness in men's places, envy, strife, variance, emulations, wrath, pride, worldliness, selfishness, 1 Cor. 1, be badges of Christians, we have them on us and amongst us in abundance. And if it be so with them who have much light, and which, we hope, is saving, what shall we say of some who would be accounted religious and yet despise the gospel light, and for the duty we have in hand, know no more of it but what consists in men's denying themselves sometimes in outward enjoyments, which is one of the outmost branches of it, which they will seldom practice? The good Lord send out a spirit of mortification to cure our distempers, or we are in a sad condition!

There are two evils which certainly attend every unmortified professor; -- the first, in himself; the other, in respect of others:--

1. In himself. Let him pretend what he will, he hath slight thoughts of sin; at least, of sins of daily infirmity. The root of an unmortified course is the digestion of sin without bitterness in the heart. When a man hath confirmed his imagination to such an apprehension of grace and mercy as to be able, without bitterness, to swallow and digest daily sins, that man is at the very brink of turning the grace of God into lasciviousness, and being hardened by the deceitfulness of sin. neither is there a greater evidence of a false and rotten heart in the world than to drive such a trade. To use the blood of Christ, which is given to cleanse us, 1 John 1:7, Tit. 2:14; the exaltation of Christ, which is to give us repentance, Acts 5:31; the doctrine of grace, which teaches us to deny all ungodliness, Tit 2:11,12 to countenance sin, is a rebellion that in the issue will break the bones. At this door have gone out from us most of the professors that have apostatized in the days wherein we live. For a while they were most of them under convictions; these kept them unto duties, and brought them to profession; so they "escaped the pollutions that are in the world, through the knowledge of our Lord Jesus Christ," 2 Pet. 2:20: but having got an acquaintance with the doctrine of the gospel, and being weary of duty, for which they had no principle, they began to countenance themselves in manifold neglects from the doctrine of grace. Now, when once this evil had laid hold of them, they speedily tumbled into perdition.

2. To others. It hath an evil influence on them on a twofold account:--

(1.) It hardens them, by begetting in them a persuasion that they are in as good condition as the best professors. Whatever they see in them is so stained for want of this mortification that it is of no value with them. They have a zeal for religion; but it is accompanied with want of forbearance and universal righteousness. They deny prodigality, but with worldliness; they separate from the world, but live wholly to themselves, taking no care to exercise loving-kindness in the earth; or they talk spiritually, and live vainly; mention communion with God, and are every way conformed to the world; boasting of forgiveness of sin, and never forgiving others. And with such considerations do poor creatures harden their hearts in their unregeneracy.

(2.) They deceive them, in making them believe that if they can come up to their condition it shall be well with them; and so it grows an easy thing to have the great temptation of repute in religion to wrestle withal, when they may go far beyond them as to what appears in them, and yet come short of eternal life. But of these things and all the evils of unmortified walking, afterward.

CHAPTER III

The Spirit the Only Author of This Work

The next principle relates to the great sovereign cause of the mortification treated of; which, in the words laid for the foundation of this discourse, is said to be the Spirit, -- that is, the Holy Ghost, as was evinced.

II. He only is sufficient for this work; all ways and means without him are as a thing of nought; and he is the great efficient of it, -- he works in us as he pleases.

1. In vain do men seek other remedies; they shall not be healed by them. What several ways have been prescribed for this, to have sin mortified, is known. The greatest part of popish religion, of that which looks most like religion in their profession, consists in mistaken ways and means of mortification. This is the pretence of their rough garments, whereby they deceive. Their vows, orders, fastings, penances, are all built on this ground; They are all for the mortifying of sin. Their preachings, sermons, and books of devotion, they look all this way. Hence, those who interpret the locusts that came out of the bottomless pit, Rev. 9:3, to be the friars of the Romish church, who are said to torment men, so "that they should seek death and not find it," verse 6, think that they did it by their stinging sermons, whereby they convinced them of sin, but being not able to discover the remedy for the healing and mortifying of it, they kept them in such perpetual anguish, and terror, and such trouble in their consciences, that they desired to die. This, I say, is the substance and glory of their religion; but what with their labouring to mortify dead creatures, ignorant of the nature and end of their work, -- what with the poison they mixed with it, in their persuasion of its merit, yea, supererogation (as they style their unnecessary merit, with a proud, barbarous title), -- their glory is their shame: but of them and their mortification more afterward, chap. 7.

That the ways and means to be used for the mortification of sin invented by them are still insisted on and prescribed, for the same end, by some who should have more light and knowledge of the gospel, is known. Such directions to this purpose have of late been given by some, and are greedily catched at by others professing themselves Protestants, as might have become popish devotionists three or four hundred years ago. Such outside endeavours, such bodily exercises, such self-performances, such merely legal duties, without the least mention of Christ or his Spirit, are varnished over with swelling words of vanity, for the only means and expedients for the mortification of sin, as discover a deep-rooted unacquaintedness with the power of God and mystery of the gospel. The consideration hereof was one motive to the publishing of this plain discourse.

Now, the reasons why Papists can never, with all their endeavours, truly mortify any one sin, amongst others, are, --

(1.) Because many of the ways and means they use and insist upon for this end were never appointed of God for that purpose. (Now, there is nothing in religion that hath any efficacy for compassing an end, but it hath it from God's appointment of it to that purpose.) Such as these are their rough garments, their vows, penances, disciplines, their course of monastical life, and the like; concerning all which God will say, "Who hath required these things at your hand?" and, "In vain do ye worship me, teaching for doctrines the traditions of men." Of the same nature are sundry self-vexations insisted on by others.

(2.) Because those things that are appointed of God as means are not used by them in their due place and order, -- such as are praying, fasting, watching, meditation, and the like. These have their use in the business in hand; but whereas they are all to be looked on as streams, they look on them as the fountain. Whereas they effect and accomplish the end as means only, subordinate to the Spirit and faith, they look on them to do it by virtue of the work wrought. If they fast so much, and pray so much, and keep their hours and times, the work is done. As the apostle says of some in another case, "They are always learning, never coming to any sound truth;" so they are always mortifying, but never come to any sound mortification. In a word, they have sundry means to mortify the natural man, as to the natural life here we lead; none to mortify lust or corruption.

This is the general mistake of men ignorant of the gospel about this thing; and it lies at the bottom of very much of that superstition and will-worship that hath been brought into the world. What horrible self-macerations were practised by some of the ancient authors of monastical devotion! what violence did they offer to nature! what extremity of sufferings did they put themselves upon! Search their ways and principles to the bottom, and you will find that it had no other root but this mistake, namely, that attempting rigid mortification, they fell upon the natural man instead of the corrupt old man, -- upon the body wherein we live instead of the body of death.

Neither will the natural Popery that is in others do it. Men are galled with the guilt of a sin that hath prevailed over them; they instantly promise to themselves and God that they will do so no more; they watch over themselves, and pray for a season, until this heat waxes cold, and the sense of sin is worn off: and so mortification goes also, and sin returns to its former dominion. Duties are excellent food for an unhealthy soul; they are no physic for a sick soul. He that turns his meat into his medicine must expect no great operation. Spiritually sick men cannot sweat out their distemper with working. But this is the way of men who deceive their own souls; as we shall see afterward.

That none of these ways are sufficient is evident from the nature of the work itself that is to be done; it is a work that requires so many concurrent actings in it as no self-endeavour can reach unto, and is of that kind that an almighty energy is necessary for its accomplishment; as shall be afterward manifested.

2. It is, then, the work of the Spirit. For, --

(1.) He is promised of God to be given unto us to do this work. The taking away of the stony heart, -- that is, the stubborn, proud, rebellious, unbelieving heart, -- is in general the work of mortification that we treat of. Now this is still promised to be done by the Spirit, Ezek. 11:19, 36:26, "I will give my Spirit, and take away the stony heart;" and by the Spirit of God is this work wrought when all means fail, Isa. 57:17-18.

(2.) We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ: "Without Christ we can do nothing," John 15:5. All communications of supplies and relief, in the beginnings, increasings, actings of any grace whatever, from him, are by the Spirit, by whom he alone works in and upon believers. From him we have our mortification: "He is exalted and made a Prince and a Saviour, to give repentance unto us," Acts 5:31; and of our repentance our mortification is non small portion. How doth he do it? Having "received the promise of the Holy Ghost," he sends him abroad for that end, the Spirit, as Tertullian speaks, "Vicariam navare operam," to do the works that he had to accomplish in us.

The resolution of one or two questions will now lead me nearer to what I principally intend.

The first is, How doth the Spirit mortify sin? I answer, in general, three ways:--

[1.] By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them. So the apostle opposes the fruits of the flesh and of the Spirit: "The fruits of the flesh," says he, "are so and so," Gal. 5:19-21; "but," says he, "the fruits of the Spirit are quite contrary, quite of another sort," verses 22, 23. Yea; but what if these are in us and do abound, may not the other abound also? No, says he, verse 24, "They that are Christ's have crucified the flesh with the affections and lusts." But how? Why, verse 25, "By living in the Spirit and walking after the Spirit;" -- that is, by the abounding of these graces of the Spirit in us, and walking according to them. For, saith the apostle, "These are contrary one to another," verse 17; so that they cannot both be in the same subject, in any intense of high degree. This "renewing of us by the Holy Ghost," as it is called, Tit. 3:5, is one great way of mortification; he causes us to grow, thrive, flourish, and abound in those graces which are contrary, opposite, and destructive to all the fruits of the flesh, and to the quiet or thriving of indwelling sin itself.

[2.] By a real physical efficiency on the root and habit of sin, for the weakening, destroying, and taking it away. Hence he is called a "Spirit of judgement and burning," Isa. 4:4, really consuming and destroying our lusts. He takes away the stony heart by an almighty efficiency; for as he begins the work as to its kind, so he carries it on as to its degrees. He is the fire which burns up the very root of lust.

[3.] He brings the cross of Christ into the heart of a sinner by faith, and gives us communion with Christ in his death, and fellowship in his sufferings: of the manner whereof more afterward.

Secondly. If this be the work of the Spirit alone, how is it that we are exhorted to it? -- seeing the Spirit of God only can do it, let the work be left wholly to him.

[1.] It is no otherwise the work of the Spirit but as all graces and good works which are in us are his. He "works in us to will and to do of his own good pleasure," Phil. 2:13; he works "all our works in us," Isa. 26:12, -- "the work of faith with power," 2 Thess. 1:11, Col. 2:12; he causes us to pray, and is a "Spirit of supplication," Rom. 8:26, Zech. 12:10; and yet we are exhorted, and are to be exhorted, to all these.

[2.] He doth not so work our mortification in us as not to keep it still an act of our obedience. The Holy Ghost works in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself. And, indeed, I might here bewail the endless, foolish labour of poor souls, who, being convinced of sin, and not able to stand against the power of their convictions, do set themselves, by innumerable perplexing ways and duties, to keep down sin, but, being strangers to the Spirit of God, all in vain. They combat without victory, have war without peace, and are in slavery all their days. They spend their strength for that which is not bread, and their labour for that which profiteth not.

This is the saddest warfare that any poor creature can be engaged in. A soul under the power of conviction from the law is pressed to fight against sin, but hath no strength for the combat. They cannot but fight, and they can never conquer; they are like men thrust on the sword of enemies on purpose to be slain. The law drives them on, and sin beats them back. Sometimes they think, indeed, that they have foiled sin, when they have only raised a dust that they see it not; that is, they distemper their natural affections of fear, sorrow, and anguish, which makes them believe that sin is conquered when it is not touched. But that time they are cold, they must to the battle again; and the lust which they thought to be slain appears to have had no wound.

And if the case be so sad with them who do labour and strive, and yet enter not into the kingdom, what is their condition who despise all this; who are perpetually under the power and dominion of sin, and love to have it so; and are troubled at nothing, but that they cannot make sufficient provision for the flesh, to fulfill the lusts thereof?

CHAPTER IV

The Vigour and Comfort of Our Spiritual Lives Depend on Our Mortification.

The last principle I shall insist on (omitting, first, the necessity of mortification unto life, and, secondly, the certainty of life upon mortification) is, --

III. That the life, vigour, and comfort of our spiritual life depend much on our mortification of sin.

Strength and comfort, and power and peace, in our walking with God, are the things of our desires. Were any of us asked seriously, what it is that troubles us, we must refer it to one of these heads: -- either we want strength or power, vigour and life, in our obedience, in our walking with God; or we want peace, comfort, and consolation therein. Whatever it is that may befall a believer that doth not belong to one of these two heads, doth not deserve to be mentioned in the days of our complaints.

Now, all these do much depend on a constant course of mortification, concerning which observe, --

1. I do not say they proceed from it, as though they were necessarily tied to it. A man may be carried on in a constant course of mortification all his days; and yet perhaps never enjoy a good day of peace and consolation. So it was with Heman, Ps. 138; his life was a life of perpetual mortification and walking with God, yet terrors and wounds were his portion all his days. But God singled out Heman, a choice friend, to make an example to them that afterward should be in distress. Canst thou complain if it be no otherwise with thee than it was with Heman, that eminent servant of God? and this shall be his praise to the end of the world. God makes it his prerogative to speak peace and consolation, Isa. 57:18,19. "I will do that work," says God, "I will comfort him," verse 18. But how? By an immediate work of the new creation: "I create it," says God. The use of means for the obtaining of peace is ours; the bestowing of it is God's prerogative.

2. In the ways instituted by God for to give us life, vigour, courage, and consolation, mortification is not one of the immediate causes of it. They are the privileges of our adoption made known to our souls that give us immediately these things. "The Spirit bearing witness with our spirits that we are the children of God," giving us a new name and a white stone, adoption and justification, -- that is, as to the sense and knowledge of them, -- are the immediate causes (in the hand of the Spirit) of these things. But this I say, --

3. In our ordinary walking with God, and in an ordinary course of his dealing with us, the vigour and comfort of our spiritual lives depend much on our mortification, not only as a "causa sine qua non," but as a thing that hath an effectual influence thereinto. For, --

(1.) This alone keeps sin from depriving us of the one and the other.

Every unmortified sin will certainly do two things:-- [1.] It will weaken the soul, and deprive it of its vigour. [2.] It will darken the soul, and deprive it of its comfort and peace.

[1.] It weakens the soul, and deprives it of its strength. When David had for a while harboured an unmortified lust in his heart, it broke all his bones, and left him no spiritual strength; hence he complained that he was sick, weak, wounded, faint. "There is," saith he, "no soundness in me," Ps. 38:3; "I am feeble and sore broken," verse 8; "yea, I cannot so much as look up," Ps 40:12. An unmortified lust will drink up the spirit, and all the vigour of the soul, and weaken it for all duties. For, --

1st. It untunes and unframes the heart itself, by entangling its affections. It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable, so expelling the love of the Father, 1 John 2:15, 3:17; so that the soul cannot say uprightly and truly to God, "Thou art my portion," having something else that it loves. Fear, desire, hope, which are the choice affections of the soul, that should be full of God, will be one way or other entangled with it.

2dly. It fills the thoughts with contrivances about it. Thoughts are the great purveyors of the soul to bring in the provision to satisfy its affections; and if sin remain unmortified in the heart, they must ever and anon be making provision for the flesh, to fulfill the lusts thereof. They must glaze, adorn, and dress the objects of the flesh, and bring them home to give satisfaction; and this they are able to do, in the service of a defiled imagination, beyond all expression.

3dly. It breaks out and actually hinders duty. The ambitious man must be studying, and the worldling must be working or contriving, and the sensual, vain person providing himself for vanity, when they should be engaged in the worship of God.

Were this my present business, to set forth the breaches, ruin, weakness, desolations, that one unmortified lust will bring upon a soul, this discourse must be extended much beyond my intendment.

[2.] As sin weakens, so it darkens the soul. It is a cloud, a thick cloud, that spreads itself over the face of the soul, and intercepts all the beams of God's love and favour. It takes away all sense of the privilege of our adoption; and if the soul begins to gather up thoughts of consolation, sin quickly scatters them: of which afterward.

Now, in this regard doth the vigour and power of our spiritual life depend on our mortification: It is the only means of the removal of that which will allow us neither the one nor the other. Men that are sick and wounded under the power of lust make many applications for help; they cry to God when the perplexity of their thoughts overwhelms them, even to God do they cry, but are not delivered; in vain do they use many remedies, -- "they shall not be healed." So, Hos. 5:13, "Ephraim saw his sickness, and Judah his wound," and attempted sundry remedies: nothing will do until they come (verse 15) to "acknowledge their offence." Men may see their sickness and wounds, but yet, if they make not due applications, their cure will not be effected.

(2.) Mortification prunes all the graces of God, and makes room for them in our hearts to grow. The life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts. Now, as you may see in a garden, let there be a precious herb planted, and let the ground be untilled, and weeds grow about it, perhaps it will live still, but be a poor, withering, unuseful thing. You must look and search for it, and sometimes can scarce find it; and when you do, you can scarce know it, whether it be the plant you look for or no; and suppose it be, you can make no use of it at all. When, let another of the same kind be set in the ground, naturally as barren and bad as the other, but let it be well weeded, and every thing that is noxious and hurtful removed from it, -- it flourishes and thrives; you may see it at first look into the garden, and have it for your use when you please. So it is with the graces of the Spirit that are planted in our hearts. That is true; they are still, they abide in a heart where there is some neglect of mortification; but they are ready to die, Rev. 3:2, they are withering and decaying. The heart is like the sluggard's field, -- so overgrown with weeds that you can scarce see the good corn. Such a man may search for faith, love, and zeal, and scarce be able to find any; and if he do discover that these graces are there yet alive and sincere, yet they are so weak, so clogged with lusts, that they are of very little use; they remain, indeed, but are ready to die. But now let the heart be cleansed by mortification, the weeds of lust constantly and daily rooted up (as they spring daily, nature being their proper soil), let room be made for grace to thrive and flourish, -- how will every grace act its part, and be ready for every use and purpose!

(3.) As to our peace; as there is nothing that hath any evidence of sincerity without it, so I know nothing that hath such an evidence of sincerity in it; -- which is no small foundation of our peace. Mortification is the soul's vigorous opposition to self, wherein sincerity is most evident.

CHAPTER V

The Principal Intendment of the Whole Discourse Proposed

These things being premised, I come to my principal intention, of handling some questions or practical cases that present themselves in this business of mortification of sin in believers.

The first, which is the head of all the rest, and whereunto they are reduced, may be considered as lying under the ensuing proposal:--

Suppose a man to be a true believer, and yet finds in himself a powerful indwelling sin, leading him captive to the law of it, consuming his heart with trouble, perplexing his thoughts, weakening his soul as to duties of communion with God, disquieting him as to peace, and perhaps defiling his conscience, and exposing him to hardening through the deceitfulness of sin, -- what shall he do? what course shall he take and insist on for the mortification of this sin, lust, distemper, or corruption, to such a degree as that, though it be not utterly destroyed, yet, in his contest with it, he may be enabled to keep up power, strength, and peace in communion with God?

In answer to this important inquiry, I shall do these things:--

I. Show what it is to mortify any sin, and that both negatively and positively, that we be no mistaken in the foundation.

II. Give general directions for such things as without which it will be utterly impossible for any one to get any sin truly and spiritually mortified.

III. Draw out the particulars whereby this is to be done; in the whole carrying on this consideration, that it is not of the doctrine of mortification in general, but only in reference to the particular case before proposed, that I am treating.

I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts. It is true this is that which is aimed at; but this is not in this life to be accomplished. There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. He would so kill it that it should never move nor stir any more, cry or call, seduce or tempt, to eternity. Its not-being is the thing aimed at. Now, though doubtless there may, by the Spirit and grace of Christ, a wonderful success and eminency of victory against any sin be attained, so that a man may have almost constant triumph over it, yet an utter killing and destruction of it, that it should not be, is not in this life to be expected. This Paul assures us of, Phil. 3:12, "Not as though I had already attained, either were already perfect." He was a choice saint, a pattern for believers, who, in faith and love, and all the fruits of the Spirit, had not his fellow in the world, and non that account ascribes perfection to himself in comparison of others, verse 15; yet he had not "attained," he was not "perfect," but was "following after:" still a vile body he had, and we have, that must be changed by the great power of Christ at last, verse 21. This we would have; but God sees it best for us that we should be complete in nothing in ourselves, that in all things we must be "complete in Christ;" which is best for us, Col. 2:10.

(2.) I think I need not say it is not the dissimulation of a sin. When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man. God knows that to his former iniquity he hath added cursed hypocrisy, and is got in a safer path to hell than he was in before. He hath got another heart than he had, that is more cunning; not a new heart, that is more holy.

(3.) The mortification of sin consists not in the improvement of a quiet, sedate nature. Some men have an advantage by their natural constitution so far as that they are not exposed to such violence of unruly passions and tumultuous affections as many others are. Let now these men cultivate and improve their natural frame and temper by discipline, consideration, and prudence, and they may seem to themselves and others very mortified men, when perhaps, their hearts are a standing sink of all abominations. Some man is never so much troubled all his life, perhaps, with anger and passion, nor doth trouble others as another is almost every day; and yet the latter hath done more to the mortification of the sin that the former. Let not such persons try their mortification by such things as their natural temper gives no life or vigour to. Let them bring themselves to self-denial, unbelief, envy, or some such spiritual sin, and they will have a better view of themselves.

(4.) A sin is not mortified when it is only diverted. Simon Magus for a season left his sorceries; but his covetousness and ambition, that set him on work, remained still, and would have been acting another way. Therefore Peter tells him, "I perceive thou art in the gall of bitterness;" -- "Notwithstanding the profession thou hast made, notwithstanding thy relinquishment of thy sorceries, thy lust is as powerful as ever in thee; the same lust, only the streams of it are diverted. It now exerts and puts forth itself another way, but it is the old gall of bitterness still." A man may be sensible of a lust, set himself against the eruptions of it, take care that it shall not break forth as it has done, but in the meantime suffer the same corrupted habit to vent itself some other way; as he who heals and skins a running sore thinks himself cured, but in the meantime his flesh festereth by the corruption of the same humour, and breaks out in another place. And this diversion, with the alterations that attend it, often befalls men on accounts wholly foreign unto grace: change of the course of life that a man was in, of relations, interests, designs, may effect it; yea, the very alterations in men's constitutions, occasioned by a natural progress in the course of their lives, may produce such changed as these. Men in age do not usually persist in the pursuit of youthful lusts, although they have never mortified any one of them. And the same is the case of bartering of lusts, and leaving to serve one that a man may serve another. He that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he hath mortified the sin that he seems to have left. He hath changed his master, but is a servant still.

(5.) Occasional conquests of sin do not amount to a mortifying of it. There are two occasions or seasons wherein a man who is contending with any sin may seem to himself to have mortified it:--

[1.] When it hath had some sad eruption, to the disturbance of his peace, terror of his conscience, dread of scandal, and evident provocation of God. This awakens and stirs up all that is in the man, and amazes him, fills him with abhorrency of sin, and himself for it; sends him to God, makes him cry out as for life, to abhor his lust as hell, and to set himself against it. The whole man, spiritual and natural, being now awaked, sin shrinks in its head, appears not, but lies as dead before him: as when one that hath drawn nigh to an army in the night, and hath killed a principal person, -- instantly the guards awake, men are roused up, and strict inquiry is made after the enemy, who, in the meantime, until the noise and tumult be over, hides himself, or lies like one that is dead, yet with firm resolution to do the like mischief again upon the like opportunity. Upon the sin among the Corinthians, see how they muster up themselves for the surprisal and destruction of it, 2 Cor. 7:11. So it is in a person when a breach hath been made upon his conscience, quiet, perhaps credit, by his lust, in some eruption of actual sin; -- carefulness, indignation, desire, fear, revenge, are all set on work about it and against it, and lust is quiet for a season, being run down before them; but when the hurry is over and the inquest past, the thief appears again alive, and is as busy as ever at his work.

[2.] In a time of some judgement, calamity, or pressing affliction; the heart is then taken up with thoughts and contrivances of flying from the present troubles, fears, and dangers. This, as a convinced person concludes, is to be done only by relinquishment of sin, which gains peace with God. It is the anger of God in every affliction that galls a convinced person. To be quit of this, men resolve at such times against their sins. Sin shall never more have any place in them; they will never again give up themselves to the service of it. Accordingly, sin is quiet, stirs not, seems to be mortified; not, indeed, that it hath received any one wound, but merely because the soul has possessed its faculties, whereby it should exert itself, with thoughts inconsistent with the motions thereof; which, when they are laid aside, sin returns again to its former life and vigour. So they, Ps. 78:32-37, are a full instance and description of this frame of spirit whereof I speak: "For all this they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble. When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant." I no way doubt but that when they sought, and returned, and inquired early after God, they did it with full purpose of heart as to the relinquishment of their sins; it is expressed in the word "returned." To turn or return to the Lord is by a relinquishment of sin. This they did "early," -- with earnestness and diligence; but yet their sin was unmortified for all this, verses 36,37. And this is the state of many humiliations in the days of affliction, and a great deceit in the hearts of believers themselves lies oftentimes herein.

These and many other ways there are whereby poor souls deceive themselves, and suppose they have mortified their lusts, when they live and are mighty, and on every occasion break forth, to their disturbance and disquietness.

CHAPTER VI

The Mortification of Sin in Particular Described

What it is to mortify a sin in general, which will make farther way for particular directions, is nextly to be considered.

2. The mortification of a lust consists in three things:--

(1.) An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil. Thence is that description of him who hath no lust truly mortified, Gen 6:5, "Every imagination of the thoughts of his heart is only evil continually." He is always under the power of a strong bent and inclination to sin. And the reason why a natural man is not always perpetually in the pursuit of some one lust, night and day, is because he hath many to serve, every one crying to be satisfied; thence he is carried on with great variety, but still in general he lies towards the satisfaction of self.

We will suppose, then, the lust or distemper whose mortification is inquired after to be in itself a strong, deeply-rooted, habitual inclination and bent of will and affections unto some actual sin, as to the matter of it, though not, under formal consideration, always stirring up imaginations, thoughts, and contrivances about the object of it. Hence, men are said to have their "hearts set upon evil," the bend of their spirits lies towards it, to make "provision, for the flesh." And a sinful, depraved habit, as in many other things, so in this, differs from all natural or moral habits whatever: for whereas they incline the soul gently and suitably to itself, sinful habits impel with violence and impetuousness; whence lusts are said to fight or wage "war against the soul," 1 Pet. 2:11, -- to rebel or rise up in war with that conduct and opposition which is usual therein, Rom. 7:23, -- to lead captive, or effectually captivating upon success in battle, -- all works of great violence and impetuousness.

I might manifest fully, from that description we have of it, Rom. 7, how it will darken the mind, extinguish convictions, dethrone reason, interrupt the power and influence of any considerations that may be brought to hamper it, and break through all into a flame. But this is not my present business. Now, the first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do, James 1:14-15.

I shall desire to give one caution or rule by the way, and it is this: Though every lust doth in its own nature equally, universally, incline and impel to sin, yet this must be granted with these two limitations:--

[1.] One lust, or a lust in one man, may receive many accidental improvements, heightenings, and strengthenings, which may give it life, power, and vigour, exceedingly above what another lust hath, or the same lust (that is, of the same kind and nature) in another man. When a lust falls in with the natural constitutions and temper, with a suitable course of life, with occasions, or when Satan hath got a fit handle to it to manage it, as he hath a thousand ways so to do, that lust grows violent and impetuous above the others, or more than the same lust in another man; then the steams of it darken the mind so, that though a man knows the same things as formerly, yet they have no power nor influence on the will, but corrupt affections and passions are set by it at liberty.

But especially, lust gets strength by temptation. When a suitable temptation falls in with a lust, it gives it a new life, vigour, power violence, and rage, which it seemed not before to have or to be capable of. Instances to this purpose might be multiplied; but it is the design of some part of another treatise to evince this observation.

[2.] Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins: 1 Cor. 6:18, "Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." Hence, the motions of that sin are more sensible, more discernible than of others; when perhaps the love of the world, or the like, is in a person no less habitually predominant than that, yet it makes not so great a combustion in the whole man.

And on this account some men may go in their own thoughts and in the eyes of the world for mortified men, who yet have in them no less predominancy of lust than those who cry out with astonishment upon the account of its perplexing tumultuatings, yea, than those who have by the power of it been hurried into scandalous sins; only their lusts are in and about things which raise not such a tumult in the soul, about which they are exercised with a calmer frame of spirit, the very fabric of nature being not so nearly concerned in them as in some other.

I say, then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly; that it shall not entice and draw aside; that it shall not disquiet and perplex the killing of its life, vigour, promptness, and readiness to be stirring. This is called "crucifying the flesh with the lusts thereof," Gal. 5:24; that is, taking away its blood and spirits that give it strength and power, -- the wasting of the body of death "day by day," 2 Cor. 4:16.

As a man nailed to the cross; he first struggles, and strives, and cries out with great strength and might, but, as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard; -- when a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and faintly, cries sparingly, and is scarce heard in the heart; it may have sometimes a dying pang, that makes an appearance of great vigour and strength, but it is quickly over, especially if it be kept from considerable success. This the apostle describes, as in the whole chapter, so especially, Rom. 6:6.

"Sin," saith he, "is crucified; it is fastened to the cross." To what end? "That the body of death may be destroyed," the power of sin weakened and abolished by little and little, that "henceforth we should not serve sin;" that is, that sin might not incline, impel us with such efficacy as to make us servants to it, as it hath done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, -- not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, -- but also as to the flesh, that is, in the mind and will, in that opposition unto God which is in us by nature. Of what nature soever the troubling distemper be, by what ways soever it makes itself out, either by impelling to evil or hindering from that which is good, the rule is the same; and unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from a evil tree until he is weary; whilst the root abides in strength and vigour, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; then set themselves with all earnestness and diligence against the appearing eruption of lust, but, leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.

(2.) In constant fighting and contending against sin. To be able always to be laying load on sin is no small degree of mortification. When sin is strong and vigorous, the soul is scarce able to make any head against it; it sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit. David complains that his sin had "taken fast hold upon him, that he could not look up," Ps. 40:12. How little, then, was he able to fight against it! Now, sundry things are required unto and comprised in this fighting against sin:--

[1.] To know that a man hath such an enemy to deal withal, to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous, -- it is about the things of eternity. When, therefore, men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's "knowing the plague of his own heart," 1 Kings 8:38, without which no other work can be done. It is to be feared that very many have little knowledge of the main enemy that they carry about with them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger, 2 Chron. 16:10.

[2.] To labour to be acquainted with the ways, wiles, methods, advantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have formerly prevailed, that they may be prevented. In this consists the greatest skill in conduct. Take this away, and all waging of war, wherein is the greatest improvement of human wisdom and industry, would be brutish. So do they deal with lust who mortify it indeed. Not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, "This is our enemy; this is his way and progress, these are his advantages, thus hath he prevailed, and thus he will do, if not prevented." So David, "My sin is ever before me," Ps. 51:3. And, indeed, one of the choicest and most eminent parts of practically spiritual wisdom consists in finding out the subtleties, policies, and depths of any indwelling sin; to consider and know wherein its greatest strength lies, -- what advantage it uses to make of occasions, opportunities, temptations, -- what are its pleas, pretences, reasonings, -- what its stratagems, colours, excuses; to set the wisdom of the Spirit against the craft of the old man; to trace this serpent in all its turnings and windings; to be able to say, at its most secret and (to a common frame of heart) imperceptible actings, "This is your old way and course; I know what you aim at;" -- and so to be always in readiness is a good part of our warfare.

[3.] To load it daily with all the things which shall after be mentioned, that are grievous, killing, and destructive to it, is the height of this contest. Such a one never thinks his lust dead because it is quiet, but labours still to give it new wounds, new blows every day. So the apostle, Col. 3:5.

Now, whilst the soul is in this condition, whilst it is thus dealing, it is certainly uppermost; sin is under the sword and dying.

(3.) In success. Frequent success against any lust is another part and evidence of mortification. By success I understand not a mere disappointment of sin, that is be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest. For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfill that lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.

Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace, -- when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have success against it, -- then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days.

Unto these heads, then, do I refer the mortification aimed at; that is, of any one perplexing distemper, whereby the general pravity and corruption of our nature attempts to exert and put forth itself:--

First, The weakening of its indwelling disposition, whereby it inclines, entices, impels to evil, rebels, opposes, fights against God, by the implanting, habitual residence, and cherishing of a principle of grace that stands in direct opposition to it and is destructive of it, is the foundation of it. So, by the implanting and growth of humility is pride weakened, passion by patience, uncleanness by purity of mind and conscience, love of this world by heavenly-mindedness: which are graces of the Spirit, or the same habitual grace variously acting itself by the Holy Ghost, according to the variety or diversity of the objects about which it is exercised; as the other are several lusts, or the same natural corruption variously acting itself, according to the various advantages and occasions that it meets withal. -- The promptness, alacrity, vigour of the Spirit, or new man, in contending with, cheerful fighting against the lust spoken of, by all the ways and with all the means that are appointed thereunto, constantly using the succours provided against its motions and actings, is a second thing hereunto required. -- Success unto several degrees attends these two. Now this, if the distemper hath not an unconquerable advantage from its natural situation, may possibly be to such a universal conquest as the soul may never more sensibly feel its opposition, and shall, however, assuredly arise to an allowance of peace to the conscience, according to the tenor of the covenant of grace.

CHAPTER VII

General Rules, Without Which No Lust Will be Mortified

II. The ways and means whereby a soul may proceed to the mortification of any particular lust and sin, which Satan takes advantage by to disquiet and weaken him, come next under consideration.

Now, there are some general considerations to be premised, concerning some principles and foundations of this work, without which no man in the world, be he never so much raised by convictions, and resolved for the mortification of any sin, can attain thereunto.

General rules and principles, without which no sin will be ever mortified, are these:--

1. Unless a man be a believer, -- that is, one that is truly ingrafted into Christ, -- he can never mortify any one sin; I do not say, unless he know himself to be so, but unless indeed he be so.

Mortification is the work of believers: Rom. 8:13, "If ye through the Spirit," etc., -- ye believers, to whom there is no condemnation, verse 1. They alone are exhorted to it: Col. 3:5, "Mortify therefore your members which are upon the earth." Who should mortify? You who "are risen with Christ," verse 1; whose "life is hid with Christ in God," verse 3; who "shall appear with him in glory," verse 4. An unregenerate man may do something like it; by the work itself, so as it may be acceptable with God, he can never perform. You know what a picture of it is drawn in some of the philosophers, -- Seneca, Tully, Epictetus; what affectionate discourses they have of contempt of the world and self, of regulating and conquering all exorbitant affections and passions! The lives of most of them manifested that their maxims differed as much from true mortification as the sun painted on a sign-post from the sun in the firmament; they had neither light nor heat. Their own Lucian sufficiently manifests what they all were. There is no death of sin without the death of Christ. You know what attempts there are made after it by the Papists, in their vows, penances, and satisfactions. I dare say of them (I mean as many of them as act upon the principles of their church, as that call it) what Paul says of Israel in point of righteousness, Rom. 9:31,32, -- They have followed after mortification, but they have not attained to it. Wherefore? "Because they seek it not by faith, but as it were by the works of the law." The same is the state and condition of all amongst ourselves who, in obedience to their convictions and awakened consciences, do attempt a relinquishment of sin; -- they follow after it, but they do not attain it.

It is true, it is, it will be, required of every person whatever that hears the law or gospel preached, that he mortify sin. It is his duty, but it is not his immediate duty; it is his duty to do it, but to do it in God's way. If you require your servant to pay so much money for you in such a place, but first to go and take it up in another, it is his duty to pay the money appointed, and you will blame him if he do it not; yet it was not his immediate duty, -- he was first to take it up, according to your direction. So it is in this case: sin is to be mortified, but something is to be done in the first place to enable us thereunto.

I have proved that it is the Spirit alone that can mortify sin; he is promised to do it, and all other means without him are empty and vain. how shall he, then, mortify sin that hath not the Spirit? A man may easier see without eyes, speak without a tongue, than truly mortify one sin without the Spirit. Now, how is he attained? It is the Spirit of Christ: and as the apostle says, "If we have not the Spirit of Christ, we are none of his," Rom. 8:9; so, if we are Christ's, have an interest in him, we have the Spirit, and so alone have power for mortification. This the apostle discourses at large, Rom. 8:8, "So then they that are in the flesh cannot please God." It is the inference and conclusion he makes of his foregoing discourse about our natural state and condition, and the enmity we have unto God and his law therein. If we are in the flesh, if we have not the Spirit, we cannot do any thing that should please God. But what is our deliverance from this condition? Verse 9, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you;" -- "Ye believers, that have the Spirit of Christ, ye are not in the flesh." There is no way of deliverance from the state and condition of being in the flesh but by the Spirit of Christ. And what if this Spirit of Christ be in you? Why, then you are mortified; verse 10, "The body is dead because of sin," or unto it; mortification is carried on; the new man is quickened to righteousness. This the apostle proves, verse 11, from the union we have with Christ by the Spirit, which will produce suitable operations in us to what it wrought in him. All attempts, then, for mortification of any lust, without an interest in Christ, are vain. Many men that are galled with and for sin, the arrows of Christ for conviction, by the preaching of the word, or some affliction having been made sharp in their hearts, do vigorously set themselves against this or that particular lust, wherewith their consciences have been most disquieted or perplexed. But, poor creatures! they labour in the fire, and their work consumeth. When the Spirit of Christ comes to this work he will be "like a refiner's fire and like fullers' soap," and he will purge men as gold and as silver, Mal. 3:2,3, -- take away their dross and tin, their filth and blood, as Isa. 4:4; but men must be gold and silver in the bottom, or else refining will do them no good. The prophet gives us the sad issue of wicked men's utmost attempts for mortification, by what means soever that God affords them: Jer. 6:29,30, "The bellows are burned, and the lead is consumed of the fire; the founder melteth in vain. Reprobate silver shall men call them, because the Lord hath rejected them." And what is the reason hereof? Verse28, They were "brass and iron" when they were put into the furnace. Men may refine brass and iron long enough before they will be good silver.

I say, then, mortification is not the present business of unregenerate men. God calls them not to it as yet; conversion is their work, -- the conversion of the whole soul, -- not the mortification of this or that particular lust. You would laugh at a man that you should see setting up a great fabric, and never take any care for a foundation; especially if you should see him so foolish as that, having a thousand experiences that what he built one day fell down another, he would continue in the same course. So it is with convinced persons; though they plainly see, that what ground they get against sin one day they lose another, yet they will go on in the same road still, without inquiring where the destructive flaw in their progress lies. When the Jews, upon the conviction of their sin, were cut to the heart, Acts 2:37, and cried out, "What shall we do?" what doth Peter direct them to do? Does he bid them go and mortify their pride, wrath, malice, cruelty, and the like? No, he knew that was not their present work, but he calls them to conversion and faith in Christ in general, verse 38. Let the soul be first thoroughly converted, and then, "looking on Him whom they had pierced," humiliation and mortification will ensue. This, when John came to preach repentance and conversion, he said, "The axe is now laid to the root of the tree," Matt. 3:10. The Pharisees had been laying heavy burdens, imposing tedious duties, and rigid means of mortification, in fastings, washings, and the like, all in vain. Says John, "The doctrine of conversion is for you; the axe in my hand is laid to the root." And our Saviour tells us what is to be done in this case; says he, "Do men gather grapes from thorns?" Matt. 7:16. But suppose a thorn be well pruned and cut, and have pains taken with him? "Yea, but he will never bear figs," verses 17,18; it cannot be but every tree will bring forth fruit according to its own kind. What is then to be done, he tells us, Matt. 12:33, "Make the tree good, and his fruit will be good." The root must be dealt with, the nature of the tree changed, or no good fruit will be brought forth.

This is that I aim at: unless a man be regenerate, unless he be a believer, all attempts that he can make for mortification, be they never so specious and promising, -- all means he can use, let him follow them with never so much diligence, earnestness, watchfulness, and intention of mind and spirit, -- are to no purpose. In vain shall he use many remedies; he shall not be healed. Yea, there are sundry desperate evils attending an endeavour in convinced persons, that are no more but so, to perform this duty:--

(1.) The mind and soul is taken up about that which is not the man's proper business, and so he is diverted from that which is so. God lays hold by his word and judgements on some sin in him, galls his conscience, disquiets his heart, deprives him of his rest; now other diversions will not serve his turn; he must apply himself to the work before him. The business in hand being to awake the whole man unto a consideration of the state and condition wherein he is, that he might be brought home to God, instead hereof he sets himself to mortify the sin that galls him -- which is a pure issue of self-love, to be freed from his trouble, and not at all to the work he is called unto, -- and so it diverted from it. Thus God tells us of Ephraim, when he "spread his net upon them, and brought them down as the fowls of heaven, and chastised them," Hos. 7:12, caught them, entangled them convinced them that they could not escape; saith he of them, "They return, but not to the Most High;" -- they set themselves to a relinquishment of sin, but not in that manner, by universal conversion, as God called for it. Thus are men diverted from coming unto God by the most glorious ways that they can fix upon to come to ruin their own souls. I wish that some whose trade it is to daub with untempered mortar in the things of God did not teach this deceit, what ofttimes are they directed unto, when their consciences are galled by sin and disquietment from the Lord, who hath laid hold upon them? Is not a relinquishment of the sin, as to practice, that they are, in some fruits of it, perplexed withal, and making head against it, the sum of what they apply themselves unto? and is not the gospel end of their convictions lost thereby? Here men abide and perish.

(2.) This duty being a thing good in itself, in its proper place, a duty evidencing sincerity, bringing home peace to the conscience; a man finding himself really engaged in it, his mind and heart set against this or that sin, with purpose and resolution to have no more to do with it, -- he is ready to conclude that his state and condition is good, and so to delude his own soul. For, --

[1.] When his conscience hath been made sick with sin, and he could find no rest, when he should go to the great Physician of souls, and get healing in his blood, then man by this engagement against sin pacifies and quiets his conscience, and sits down without going to Christ at all. Ah! How many poor souls are thus deluded to eternity! "When Ephraim saw his sickness, he sent to king Jareb," popish religion is made up of designs and contrivances to pacify conscience without Christ; all described by the apostle, Rom. 10:3.

[2.] By this means men satisfy themselves that their state and condition is good, seeing they do that which is a work good in itself, and they do not do it to be seen. They know they would have the work done in sincerity, and so are hardened in a kind of self-righteousness.

(3.) When a man hath thus for a season been deluded, and hath deceived his own soul, and finds in a long course of life that indeed his sin is not mortified, or if he hath changed one he hath gotten another, he begins at length to think that all contending is in vain, -- he shall never be able to prevail; he is making a dam against water that increaseth on him. Hereupon he gives over, as one despairing of any success, and yields up himself to the power of sin and that habit of formality that he hath gotten.

And this is the usual issue with persons attempting the mortification of sin without an interest in Christ first obtained. It deludes them, hardens them, -- destroys them. And therefore we see that there are not usually more vile and desperate sinners in the world than such as, having by conviction been put on this course, have found it fruitless, and deserted it without a discovery of Christ. And this is the substance of the religion and godliness of the choicest formalists in the world, and of all those who in the Roman synagogue are drawn to mortification, as they drive Indians to baptism or cattle to water. I say, then, that mortification is the work of believers, and believers only. To kill sin is the work of living men; where men are dead (as all unbelievers, the best of them, are dead), sin is alive, and will live.

2. It is the work of faith, the peculiar work of faith. Now, if there be a work to be done that will be effected by one only instrument, it is the greatest madness for any to attempt the doing of it that hath not that instrument. Now, it is faith that purifies the heart, Acts 15:9; or, as Peter speaks, we "purify our souls in obeying the truth through the Spirit," 1 Pet. 1:22; and without it, it will not be done.

What hath been spoken I suppose is sufficient to make good my first general rule:-- be sure to get an interest in Christ; if you intend to mortify any sin without it, it will never be done.

Obj. You will say, "What, then, would you have unregenerate men that are convinced of the evil of sin do? Shall they cease striving against sin, live dissolutely, give their lusts their swing, and be as bad as the worst of men? This were a way to set the whole world into confusion, to bring all things into darkness, to set upon the flood-gates of lust, and lay the reins upon the necks of men to rush into all sin with delight and greediness, like the horse into the battle."

Ans. 1. God forbid! It is to be looked on as a great issue of the wisdom, goodness, and love of God, that by manifold ways and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot which the depravedness of their nature would carry them out unto with violence. By what way soever this is done, it is an issue of the care, kindness, and goodness of God, without which the whole earth would be a hell of sin and confusion.

2. There is a peculiar convincing power in the word, which God is oftentimes pleased to put forth, to the wounding, amazing, and, in some sort, humbling of sinners, though they are never converted. And the word is to be preached though it hath this end, yet not with this end. Let, then, the word be preached, and the sins of men [will be] rebuked, lust will be restrained, and some oppositions will be made against sin; though that be not the effect aimed at.

3. Though this be the work of the word and Spirit, and it be good in itself, yet it is not profitable nor available as to the main end in them in whom it is wrought; they are still in the gall of bitterness, and under the power of darkness.

4. Let men know it is their duty, but in its proper place; I take not men from mortification, but put them upon conversion. He that shall call a man from mending a hole in the wall of his house, to quench a fire that is consuming the whole building, is not his enemy. Poor soul! it is not thy sore finger but thy hectic fever that thou art to apply thyself to the consideration of. Thou settest thyself against a particular sin, and dost not consider that thou art nothing but sin.

Let me add this to them who are preachers of the word, or intend, through the good hand of God, that employment: It is their duty to plead with men about their sins, to lay load on particular sins, but always remember that it be done with that which is the proper end of law and gospel;-- that is, that they make use of the sin they speak against to the discovery of the state and condition wherein the sinner is; otherwise, haply, they may work men to formality and hypocrisy, but little of the true end of preaching the gospel will be brought about. It will not avail to beat a man off from his drunkenness into a sober formality. A skillful master of the assemblies lays his axe at the root, drives still at the heart. To inveigh against particular sins of ignorant, unregenerate persons, such as the land is full of, is a good work; but yet, though it may be done with great efficacy, vigour, and success, if this be all the effect of it, that they are set upon the most sedulous endeavours of mortifying their sins preached down, all that is done is but like the beating of an enemy in an open field, and driving him into an impregnable castle, not to be prevailed against. Get you at any time a sinner at the advantage, on the account of any one sin whatever? have you any thing to take hold of him by? -- bring it to his state and condition, drive it up to the head, and there deal with him. To break men off particular sins, and not to break their hearts, is to deprive ourselves of advantages of dealing with them.

And herein is the Roman mortification grievously peccant; they drive all sorts of persons to it, without the least consideration whether they have a principle for it or no. Yea, they are so far from calling on men to believe, that they may be able to mortify their lusts, that they call men to mortification instead of believing. The truth is, they neither know what it is to believe nor what mortification itself intends. Faith with them is but a general assent to the doctrine taught in their church; and mortification the betaking of a man by a vow to some certain course of life, wherein he denies himself something of the use of the things of this world, not without a considerable compensation. Such men know neither the Scriptures nor the power of God. Their boasting of their mortification is but their glorying in their shame. Some casuists among ourselves, who, overlooking the necessity of regeneration, do avowedly give this for a direction to all sorts of persons that complain of any sin or lust, that they should vow against it, at least for a season, a month or so, seem to have a scantling of light in the mystery of the gospel, much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sins for a season. This commonly makes their lust more impetuous. Perhaps with great perplexity they keep their word; perhaps not, which increases their guilt and torment. Is their sin at all mortified hereby? Do they find a conquest over it? Are they not still in the gall of bitterness? Is not this to put men to make brick, if not without straw, yet, which is worse, without strength? What promise hath any unregenerate man to countenance him in this work? what assistance for the performance of it? Can sin be killed without an interest in the death of Christ, or mortified without the Spirit? If such directions should prevail to change men's lives, as seldom they do, yet they never reach to the change of their hearts or conditions. They may make men self-justiciearies or hypocrites, not Christians. It grieves me ofttimes to see poor souls, that have a zeal for God and a desire of eternal welfare, kept by such directors and directions under a hard, burdensome, outside worship and service of God, with many specious endeavours for mortification, in an utter ignorance of the righteousness of Christ, and unacquaintedness with his Spirit, all their days. Persons and things of this kind I know too many. If ever God shine into their hearts, to give them the knowledge of his glory in the face of his Son Jesus Christ, they will see the folly of their present way.

CHAPTER VIII

Universal Sincerity

2. The second principle which to this purpose I shall propose is this:-

Without sincerity and diligence in a universality of obedience, there is no mortification of any one perplexing lust to be obtained.

The other was to the person; this to the thing itself. I shall a little explain this position.

A man finds any lust to bring him into the condition formerly described; it is powerful, strong, tumultuating, leads captive, vexes, disquiets, takes away peace; he is not able to bear it; wherefore he sets himself against it, prays against it, groans under it, sighs to be delivered: but in the meantime, perhaps, in other duties, -- in constant communion with God, -- in reading, prayer, and meditation, -- in other ways that are not of the same kind with the lust wherewith he is troubled, -- he is loose and negligent. Let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withal. This is a condition that not seldom befalls men in their pilgrimage. The Israelites, under a sense of their sin, drew nigh to God with much diligence and earnestness, with fasting and prayer, Isa. 58 : many expressions are made of their earnestness in the work, verse 2 "They seek me daily, and delight to know my ways; they ask of me the ordinances of justice; they take delight in approaching to God." But God rejects all. Their fast is a remedy that will not heal them, and the reason given of it, verses 5-7, is, because they were particular in this duty. They attended diligently to that, but in others were negligent and careless. He that hath a "running sore" (it is the Scripture expression) upon him, arising from an ill habit of body, contracted by intemperance and ill diet, let him apply himself with what diligence and skill he can to the cure of his sore, if he leave the general habit of his body under distempers, his labour and travail will be in vain. So will his attempts be that shall endeavour to stop a bloody issue of sin and filth in his soul, and is not equally careful of his universal spiritual temperature and constitution. For, --

(1.) This kind of endeavour for mortification proceeds from a corrupt principle, ground, and foundation; so that it will never proceed to a good issue. The true and acceptable principles of mortification shall be afterward insisted on. Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification. Now, it is certain that that which I speak of proceeds from self-love. Thou settest thyself with all diligence and earnestness to mortify such a lust or sin; what is the reason of it? It disquiets thee, it hath taken away thy peace, it fills thy heart with sorrow, and trouble, and fear; thou hast no rest because of it. Yea; but, friend, thou hast neglected prayer or reading; thou hast been vain and loose in thy conversation in other things, that have not been of the same nature with that lust wherewith thou art perplexed. These are no less sins and evils than those under which thou groanest. Jesus Christ bled for them also. Why dost thou not set thyself against them also? If thou hatest sin as sin, every evil way, thou wouldst be no less watchful against every thing that grieves and disquiets thine own soul. It is evident that thou contendest against sin merely because of thy own trouble by it. Would thy conscience be quiet under it, thou wouldst let it alone. Did it not disquiet thee, it should not be disquieted by thee. Now, canst thou think that God will set in with such hypocritical endeavours, -- that ever his Spirit will bear witness to the treachery and falsehood of thy spirit? Dost thou think he will ease thee of that which perplexeth thee, that thou mayst be at liberty to that which no less grieves him? No. Says God, "Here is one, if he could be rid of this lust I should never hear of him more; let him wrestle with this, or he is lost." Let not any man think to do his own work that will not do God's. God's work consists in universal obedience; to be freed of the present perplexity is their own only. Hence is that of the apostle, 2 Cor. 7:1, "Cleanse yourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God." If we will do any thing, we must do all things. So, then, it is not only an intense opposition to this or that peculiar lust, but a universal humble frame and temper of heart, with watchfulness over every evil and for the performance of every duty, that is accepted.

(2.) How knowest thou but that God hath suffered the lust wherewith thou hast been perplexed to get strength in thee, and power over thee, to chasten thee for thy other negligences and common lukewarmness in walking before him; at least to awaken thee to the consideration of thy ways, that thou mayst make a thorough work and change in thy course of walking with him?

The rage and predominancy of a particular lust is commonly the fruit and issue of a careless, negligent course in general, and that upon a double account:--

[1.] As its natural effect, if I may so say. Lust, as a I showed in general, lies in the heart of every one, even the best, whilst he lives; and think not that the Scripture speaks in vain, that it is subtle, cunning, crafty, -- that it seduces, entices, fights, rebels. Whilst a man keeps a diligent watch over his heart, its root and fountain, -- whilst above all keepings he keeps his heart, whence are the issues of life and death,-- lust withers and dies in it. But if, through negligence, it makes an eruption any particular way, gets a passage to the thoughts by the affections, and from them and by them perhaps breaks out into open sin in the conversation, the strength of it bears that way it hath found out, and that way mainly it urgeth, until, having got a passage, it then vexes and disquiets, and is not easily to be restrained: thus, perhaps, a man may be put to wrestle all his days in sorrow with that which, by a strict and universal watch, might easily have been prevented.

[2.] As I said, God oftentimes suffers it to chasten our other negligences: for as with wicked men, he gives them up to one sin as the judgement of another, a greater for the punishment of a less, or one that will hold them more firmly and securely for that which they might have possibly obtained a deliverance from; so even with his own, he may, he doth, leave them sometimes to some vexatious distempers, ether to prevent or cure some other evil. So was the messenger of Satan let loose on Paul, that he "might not by lifted up through the abundance of spiritual revelations." Was it not a correction to Peter's vain confidence, that he was left to deny his Master? Now, if this be the state and condition of lust in its prevalancy, that God oftentimes suffers it so to prevail, at least to admonish us, and to humble us, perhaps to chasten and correct us for our general loose and careless walking, is it possible that the effect should be removed and the cause continued,-- that the particular lust should be mortified and the general course be unreformed? He, then, that would really, thoroughly, and acceptably mortify any disquieting lust, let him take care to be equally diligent in all parts of obedience, and know that every lust, every ommission of duty, is burdensome to God, though by one is so to him. Whilst there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience, the soul is weak, as not giving faith its whole work; and selfish, as considering more the trouble of sin that the filth and guilt of it; and lives under a constant provocation of God: so that it may not expect any comfortable issue in any spiritual duty that it doth undertake, much less in this under consideration, which requires another principle and frame of spirit for its accomplishment.

CHAPTER IX

Consider the Dangerous Symptoms of Any Lust

III. The foregoing general rules being supposed, particular directions to the soul for its guidance under the sense of a disquieting lust or distemper, being the main thing I aim at, come next to be proposed. Now, of these some are previous and preparatory, and in some of them the work itself is contained. Of the first sort are those ensuing:--

FIRST. Consider what dangerous symptoms thy lust hath attending or accompanying it, -- whether it hath any deadly mark on it or no; if it hath, extraordinary remedies are to be used; an ordinary course of mortification will not do it.

You will say, "What are these dangerous marks and symptoms, the desperate attendancies of an indwelling lust, that you intend?" Some of them I shall name:--

1. Inveterateness.-- If it hath lain long corrupting in thy heart, if thou hast suffered it to abide in power and prevalency, without attempting vigorously the killing of it, and the healing of the wounds by it, for some long season, thy distemper is dangerous. Hast thou permitted worldliness, ambition, greediness of study, to eat up other duties, the duties wherein thou oughtest to hold constant communion with God, for some long season? or uncleanness to defile thy heart with vain, and foolish, and wicked imaginations for many days? Thy lust hath a dangerous symptom. So was the case with David: Ps. 38:5, "My wounds stink and are corrupt because of my foolishness." When a lust hath lain long in the heart, corrupting, festering, cankering, it brings the soul to a woful condition. In such a case an ordinary course of humiliation will not do the work: whatever it be, it will by this means insinuate itself more or less into all the faculties of the soul, and habituate the affections to its company and society; it grows familiar to the mind and conscience, that they do not startle at it as a strange thing, but are bold with it as that which they are wonted unto; yea, it will get such advantage by this means as oftentimes to exert and out forth itself without having any notice taken of it at all, as it seems to have been with Joseph in his swearing by the life of Pharoah. Unless some extraordinary course be taken, such a person hath no ground in the world to expect that his latter end shall be peace.

For, first, How will he be able to distinguish between the long abode of an unmortified lust and the dominion of sin, which cannot befall a regenerate person? Secondly, How can he promise himself that it shall ever be otherwise with him, or that his lust will cease tumultuating and seducing, when he sees it fixed and abiding, and hath done so for many days, and hath gone through a variety of conditions with him? It may be it hath tried mercies and afflictions, and those possibly so remarkable that the soul could not avoid the taking special notice of them; it may be it hath weathered out many a storm, and passed under much variety of gifts in the administration of the word; and will it prove an easy thing to dislodge an inmate pleading a title by prescription? Old neglected wounds are often mortal, always dangerous. Indwelling distempers grow rusty and stubborn by continuance in ease and quiet. Lust is such an inmate as, if it can plead time and some prescription, will not easily be ejected. As it never dies of itself, so if it be not daily killed it will always gather strength.

2. Secret please of the heart for the countenancing of itself, and keeping up its peace, notwithstanding the abiding of a lust, without a vigorous gospel attempt for its mortification, is another dangerous symptom of a deadly distemper in the heart. Now, there be several ways whereby this may be done. I shall name some of them; as, --

(1.) When upon thoughts, perplexing thoughts about sin, instead of applying himself to the destruction of it, a man searches his heart to see what evidences he can find of a good condition, notwithstanding that sin and lust, so that it may go well with him.

For a man to gather up his experiences of God, to call them to mind, to collect them, consider, try, improve them, is an excellent thing, -- a duty practised by all the saints, commended in the Old Testament and the New. This was David's work when he "communed with his own heart," and called to remembrance the former loving-kindness of the Lord. This is the duty that Paul sets us to practice, 2 Cor. 13:5. And as it is in itself excellent, so it hath beauty added to it by a proper season, a time of trial or temptation, or disquietness of the heart about sin, -- is a picture of silver to set off this golden apple, as Solomon speaks. But now to do it for this end, to satisfy conscience, which cries and calls for another purpose, is a desperate device of a heart in love with sin. When a man's conscience shall deal with him, when God shall rebuke him for the sinful distemper of his heart, if he, instead of applying himself to get that sin pardoned in the blood of Christ and mortified by his Spirit, shall relieve himself by any such other evidences as he hath, or thinks himself to have, and so disentangle himself from under the yoke that God was putting on his neck, his condition is very dangerous, his wound hardly curable. Thus the Jews, under the gallings of their own consciences and the convincing preaching of our Saviour, supported themselves with this, that they were "Abraham's children," and on that account accepted with God; and so countenanced themselves in all abominable wickedness, to their utter ruin.

This is, in some degree, a blessing of a man's self, and saying that upon one account or other he shall have peace, "although he adds drunkenness to thirst." Love of sin, undervaluation of peace and of all tastes of love from God, are inwrapped in such a frame. Such a one plainly shows, that if he can by keep up hope of escaping the "wrath to come," he can be well content to be unfruitful in the world, at any distance from God that is not final separation. What is to be expected from such a heart?

(2.) By applying grace and mercy to an unmortified sin, or one not sincerely endeavoured to be mortified, is this deceit carried on. This is a sign of a heart greatly entangled with the love of sin. When a man hath secret thoughts in his heart, not unlike those of Naaman about his worshiping in the house of Rimmon, "In all other things I will walk with God, but in this thing, God be merciful unto me," his condition is sad. It is true, indeed, a resolution to this purpose, to indulge a man's self in any sin on the account of mercy, seems to be, and doubtless in any course is, altogether inconsistent with Christian sincerity, and is a badge of a hypocrite, and is the "turning of the grace of God into wantonness;" yet I doubt not but, through the craft of Satan and their own remaining unbelief, the children of God may themselves sometimes be ensnared with this deceit of sin, or else Paul would never have so cautioned them against it as he doth, Rom. 6:1,2. Yea, indeed, there is nothing more natural than for fleshly reasonings to grow high and strong upon this account. The flesh would fain be indulged unto upon the account of grace, and every word that is spoken of mercy, it stands ready to catch at and to pervert it, to its own corrupt aims and purposes. To apply mercy, then, to a sin not vigorously mortified is to fulfill the end of the flesh upon the gospel.

These and many other ways and wiles a deceitful heart will sometimes make use of, to countenance itself in its abominations. Now, when a man with his sin is in this condition, that there is a secret liking of the sin prevalent in his heart, and though his will be not wholly set upon it, yet he hath an imperfect velleity towards it, he would practise it were it not for such and such considerations, and hereupon relieves himself other ways than by the mortification and pardon of it in the blood of Christ; that man's "wounds stink and are corrupt," and he will, without speedy deliverance, be at the door of death.

3. Frequency of success in sin's seduction, in obtaining the prevailing consent of the will unto it, is another dangerous symptom. This is that I mean: When the sin spoken of gets the consent of the will with some delight, though it be not actually outwardly perpetrated, yet it hath success. A man may not be able, upon outward considerations, to go along with sin to that which James calls the "finishing" of it, as to the outward acts of sin, when yet the will of sinning may be actually obtained; then hath it, I say, success. Now, if any lust be able thus far to prevail in the soul of any man, as his condition may possibly be very bad and himself be unregenerate, so it cannot possible be very good, but dangerous; and it is all one upon the matter whether this be done by the choice of the will or by inadvertency, for that inadvertency itself is in a manner chosen. When we are inadvertent and negligent, where we are bound to watchfulness and carefulness, that inadvertency doth not take off from the voluntariness of what we do thereupon; for although men do not choose and resolve to be negligent and inadvertent, yet if they choose the things that will make them so, they choose inadvertency itself as a thing may be chosen in its cause.

And let not men think that the evil of their hearts is in any measure extenuated because they seem, for the most part, to be surprised into that consent which they seem to give unto it; for it is negligence of their duty in watching over their hearts that betrays them into that surprisal.

4. When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness. Such a man as opposes nothing to the seduction of sin and lust in his heart but fear of shame among men or hell from God, is sufficiently resolved to do the sin if there were no punishment attending it; which, what it differs from living in the practice of sin, I know not. Those who are Christ's, and are acted in their obedience upon gospel principles, have the death of Christ, communion with God, a deep-grounded abhorrency of sin as sin, to oppose to any seduction of sin, to all the workings, strivings, fightings of lust in their hearts. So did Joseph. "How shall I do this great evil," saith he, "and sin against the Lord?" my good and gracious God. And Paul, "The love of Christ constraineth us;" and, "Having received these promises, let us cleanse ourselves from all pollution of the flesh and spirit," 2 Cor. 7:1. But now if a man be so under the power of his lust that he hath nothing but law to oppose it withal, if he cannot fight against it with gospel weapons, but deals with it altogether with hell and judgement, which are the proper arms of the law, it is most evident that sin hath possessed itself of his will and affections to a very great prevalency and conquest.

Such a person hath cast off, as to the particular spoken of, the conduct of renewing grace, and is kept from ruin only by restraining grace; and so far is he fallen from grace, and returned under the power of the law. And can it be thought that this is not a great provocation to Christ, that men should cast off his easy, gentle yoke and rule, and cast themselves under the iron yoke of the law, merely out of indulgence unto their lusts?

Try thyself by this also: When thou art by sin driven to make a stand, so that thou must either serve it and rush at the command of it into folly, like the horse into the battle, or make head against it to suppress it, what dost thou say to thy soul? what dost thou expostulate with thyself? Is this all, -- "Hell will be the end of this course; vengeance will meet with me and find me out?" It is time for thee to look about thee; evil lies at the door. Paul's main argument to evince that sin shall not have dominion over believers is, that they "are not under the law, but under grace," Rom. 6:14. If thy contendings against sin be all on legal accounts, from legal principles and motives, what assurance canst thou attain unto that sin shall not have dominion over thee, which will be thy ruin?

Yea, know that this reserve will not long hold out. If thy lust hath driven thee from stronger gospel forts, it will speedily prevail against this also. Do not suppose that such considerations will deliver thee, when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength. Rest assuredly in this, that unless thou recover thyself with speed from this condition, the thing that thou fearest will come upon thee. What gospel principles do not, legal motives cannot do.

5. When it is probable that there is, or may be, somewhat of judiciary hardness, or at least of chastening punishment, in thy lust as disquieting. This is another dangerous symptom. That God doth sometimes leave even those of his own under the perplexing power at least of some lust or sin, to correct them for former sins, negligence, and folly. I no way doubt. Hence was that complaint of the church, "Why hast thou hardened us from the fear of thy name?" Isa. 63:17. That this is his way of dealing with unregenerate men no man questions. But how shall a man know whether there be any thing of God's chastening hand in his being left to the disquietment of his distemper? Ans. Examine thy heart and ways. What was the state and condition of thy soul before thou fellest into the entanglements of that sin which now thou so complainest of? Hadst thou been negligent in duties? Hadst thou lived inordinately to thyself? Is there the guilt of any great sin lying upon thee unrepented of? A new sin my be permitted, as well as a new affliction sent, to bring an old sin to remembrance.

Hast thou received any eminent mercy, protection, deliverance, which thou didst not improve in a due manner, nor wast thankful for? or hast thou been exercised with any affliction without labouring for the appointed end of it? or hast thou been wanting to the opportunities of glorifying God in thy generation, which, in his good providence, he had graciously afforded unto thee? or hast thou conformed thyself unto the world and the men of it, through the abounding of temptations in the days wherein thou livest? If thou findest this to have been thy state, awake, call upon God; thou art fast asleep in a storm of anger round about thee.

6. When thy lust hath already withstood particular dealings from God against it. This condition is described, Isa. 57:17, "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart." God had dealt with them about their prevailing lust, and the several ways, -- by affliction and desertion; but they held out against all. This is a sad condition, which nothing but mere sovereign grace (as God expresses it in the next verse) can relieve a man in, and which no man ought to promise himself or bear himself upon. God oftentimes, in his providential dispensations, meets with a man, and speaks particularly to the evil of his heart, as he did to Joseph's brethren in their selling of him into Egypt. This makes the man reflect on his sin, and judge himself in particular for it. God makes it to be the voice of the danger, affliction, trouble, sickness that he is in or under. Sometimes in reading of the word God a man stay on something that cuts him to the heart, and shakes him as to his present condition. More frequently in the hearing of the word preached, his great ordinance for conviction, conversion, and edification, doth he meet with men. God often hews men by the sword of his word in that ordinance, strikes directly on their bosom-beloved lust, startles the sinner, makes him engage unto the mortification and relinquishment of the evil of his heart. Now, if his lust have taken such hold on him as to enforce him to break these bands of the Lord, and cast these cords from him, -- if it overcomes these convictions, and gets again into its old posture, -- if it can cure the wounds it so receives, -- that soul is in a sad condition.

Unspeakable are the evils which attend such a frame of heart. Every particular warning to a man in such an estate is an inestimable mercy; how then doth he despise God in them who holds out against them! And what infinite patience is this in God, that he doth not cast off such a one, and swear in his wrath that he shall never enter into his rest!

These and many other evidences are there of a lust that is dangerous, if not mortal. As our Saviour said of the evil spirit, "This kind goes not out but by fasting and prayer," so say I of lusts of this kind. An ordinary course of mortification will not do it; extraordinary ways must be fixed on.

This is the first particular direction: Consider whether the lust or sin you are contending with hath any of these dangerous symptoms attending of it.

Before I proceed I must give you one caution by the way, lest any be deceived by what hath been spoken. Whereas I say the things and evils above-mentioned may befall true believers, let not any that finds the same things in himself thence or from thence conclude that he is a true believer. These are the evils that believers may fall into and be ensnared withal, not the things that constitute a believer. A man may as well conclude that he is a believer because he is an adulterer, because David that was so fell into adultery, as conclude it from the signs foregoing; which are the evils of sin and Satan in the hearts of believers. The seventh chapter of the Romans contains the description of a regenerate man. He that shall consider what is spoken of his dark side, of his unregenerate part, of the indwelling power and violence of sin remaining in him, and, because he finds the like in himself, conclude that he is a regenerate man, will be deceived in his reckoning. It is all one as if you should argue: A wise man may be sick and wounded, yea, do some things foolishly; therefore, every one who is sick and wounded and does things foolishly is a wise man. Or as if a silly, deformed creature, hearing one speak of a beautiful person, saying that he had a mark or a scar that much disfigured him, should conclude that because he hath himself scars, and moles, and warts, he also is beautiful. If you will have evidences of your being believers, it must be from those things that constitute men believers. He that hath these things in himself may safely conclude, "If I am a believer, I am a most miserable one." But that any man is so, he must look for other evidences if he will have peace.

CHAPTER X

The Guilt, the Danger and the Evil of Sin

The second direction is this: Get a clear and abiding sense upon thy mind and conscience of the guilt, danger, and evil of that sin wherewith thou are perplexed:--

1. Of the guilt of it. It is one of the deceits of a prevailing lust to extenuate its own guilt. "Is it not a little one?" "When I go and bow myself in the house of Rimmon, God be merciful to me in this thing." "Though this be bad, yet it is not so bad as such and such an evil; others of the people of God had had such a frame; yea, what dreadful actual sins have some of them fallen into!" Innumerable ways there are whereby sin diverts the mind from a right and due apprehension of its guilt. Its noisome exhalations darken the mind, that it cannot make a right judgment of things. Perplexing reasonings, extenuating promises, tumultuating desires, treacherous purposes of relinquishment, hopes of mercy, all have their share in disturbing the mind in its consideration of the guilt of a prevailing lust. The prophet tells us that lust will do thus wholly when it comes to the height: Hos. 4:11, "Whoredom and wine and new wine take away the heart," -- the heart, that is the understanding, as it is often used in the Scripture. And as they accomplish this work to the height in unregenerate persons, so in part in regenerate also. Solomon tells you of him who was enticed by the lewd woman, that he was "among the simple ones;" he was "a young man void of understanding," Prov. 7:7. And wherein did his folly appear? Why, says he, in the 23rd verse, "He knew not that it was for his life;" he considered not the guilt of the evil that he was involved in. And the Lord, rendering a reason why his dealings with Ephraim took no better effect, gives this account: "Ephraim is like a silly dove without heart," Hos. 7:11; -- had no understanding of his own miserable condition. Had it been possible that David should have lain so long in the guilt of that abominable sin, but that he had innumerable corrupt reasonings, hindering him from taking a clear view of its ugliness and guilt in the glass of the law? This made the prophet that was sent for his awaking, in his dealings with him, to shut up all subterfuges and pretences by his parable, that so he might fall fully under a sense of the guilt of it. This is the proper issue of lust in the heart, -- it darkens the mind that it shall not judge aright of its guilt; and many other ways it hath for its own extenuation that I shall not now insist on.

Let this, then, be the first care of him that would mortify sin, -- to fix a right judgement of its guilt in his mind. To which end take these considerations to thy assistance:--

(1.) Though the power of sin by weakened by inherent grace in them that have it, that sin shall not have dominion over them as it hath over others, yet the guilt of sin that doth yet abide and remain is aggravated and heightened by it: Rom 6:1,2, "What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" -- "How shall we, that are dead" The emphasis is on the word "we." How shall we do it, who, as he afterwards describes it, have received grace from Christ to the contrary? We, doubtless, are more evil than any, if we do it. I shall not insist on the special aggravations of the sins of such persons, -- how they sin against more love, mercy, grace, assistance, relief, means, and deliverances than others. But let this consideration abide in thy mind, -- there is inconceivably more evil and guilt in the evil of thy heart that doth remain, than there would be in so much sin if thou hadst no grace at all. Observe,--

(2.) That as God sees abundance of beauty and excellency in the desires of the heart of his servants, more than in any the most glorious works of other men, yea, more than in most of their own outward performances, which have a greater mixture of sin than the desires and pantings of grace in the heart have; so God sees a great deal of evil in the working of lust in their hearts, yea, and more than in the open, notorious acts of wicked men, or in many outward sins whereinto the saints may fall, seeing against them there is more opposition made, and more humiliation generally follows them. Thus Christ, dealing with his decaying children, goes to the root with them, lays aside their profession: Rev. 3:15, "I know thee;" -- "Thou are quite another thing than thou professest; and this makes thee abominable."

So, then, let these things, and the like considerations, lead thee to a clear sense of the guilt of thy indwelling lust, that there may be no room in thy heart for extenuating or excusing thoughts, whereby sin insensibly will get strength and prevail.

2. Consider the danger of it, which is manifold:--

(1.) Of being hardened by the deceitfulness. This the apostle charges on the Hebrews, chap. 3:12,13,"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." "Take heed," saith he, "us all means, consider your temptations, watch diligently; there is a treachery, a deceit in sin, that tends to the hardening of your hearts from the fear of God." The hardening here mentioned is to the utmost, -- utter obduration; sin tends to it, and every distemper and lust will make at least some progress towards it. Thou that was tender, and didst use to melt under the word, under afflictions, wilt grow a some have profanely spoken, "sermon-proof and sickness-proof." Thou that didst tremble at the presence of God, thoughts of death, and appearance before him, when thou hadst more assurance of his love than now thou hast, shalt not be at all concerned, but shalt be able to pass over duties, praying, hearing, reading, and thy heart not in the least affected. Sin will grow a light thing to thee; thou wilt pass it by as a thing of nought; this it will grow to. And what will be the end of such a condition? Can a sadder thing befall thee? Is it not enough to make any heart to tremble, to think of being brought into that estate wherein he should have slight thoughts of sin? Slight thoughts of grace, of mercy, of the blood of Christ, of the law, heaven, and hell, come all in at the same season. Take heed, this is that thy lust is working towards, -- the hardening of the heart, searing of the conscience, blinding of the mind, stupifying of the affections, and deceiving of the whole soul.

(2.) The danger of some great temporal correction, which the Scripture calls "vengeance," "judgement," and "punishment." Ps. 89:30-33, Though God should not utterly cast thee off for this abomination that lies in thy heart, yet he will visit thee with the rod; though he pardon and forgive, he will take vengeance of thy inventions. O remember David and all his troubles! look on him flying into the wilderness, and consider the hand of God upon him. Is it nothing to thee that God should kill thy child in anger, ruin thy estate in anger, break thy bones in anger, suffer thee to be a scandal and a reproach in anger, kill thee, destroy thee, make thee lie down in darkness, in anger? Is it nothing that he should punish, ruin, and undo others for thy sake? Let me not be mistaken. I do not mean that God doth send all these things always on his in anger; God forbid! but this I say, that when he doth so deal with thee, and thy conscience bears witness with him what thy provocations have been, thou wilt find his dealings full of bitterness to thy soul. If thou fearest not these things, I fear thou art under hardness.

(3.) Loss of peace and strength all a man's days. To have peace with God, to have strength to walk before God, is the sum of the great promises of the covenant of grace. In these things is the life of our souls. Without them in some comfortable measure, to live is to die. What good will our lives do us if we see not the face of God sometimes in peace? if we have not some strength to walk with him? Now, both these will an unmortified lust certainly deprive the souls of men of. This case is so evident in David, as that nothing can be more clear. How often doth he complain that his bones were broken, his soul disquieted, his wounds grievous, on this account! Take other instances: Isa. 57:17, "For the iniquity of his covetousness I was wroth, and hid myself." What peace, I pray, is there to a soul while God hides himself, or strength whilst he smites? Hos. 5:15, "I will go and return to my place, till they acknowledge their offence, and seek my face;" -- "I will leave them, hide my face, and what will become of their peace and strength?" If ever, then, thou hast enjoyed peace with God, if ever his terrors have made thee afraid, if ever thou hast had strength to walk with him, or ever hast mourned in thy prayer, and been troubled because of thy weakness, think of this danger that hangs over thy head. It is perhaps but a little while and thou shalt see the face of God in peace no more. Perhaps by to-morrow thou shalt not be able to pray, read, hear, or perform any duties with the least cheerfulness, life, or vigour; and thou mayst carry about thee broken bones, full of pain and terror, all the days of thy life. Yea, perhaps God will shoot his arrows at thee, and fill thee with anguish and disquietness, with fears and perplexities; make thee a terror and an astonishment to thyself and others; show thee hell and wrath every moment; frighten and scare thee with sad apprehensions of his hatred; so that thy sore shall run in the night season, and thy soul shall refuse comfort; so that thou shalt wish death rather than life, yea, thy soul may choose strangling. Consider this a little, -- though God should not utterly destroy thee, yet he might cast thee into this condition, wherein thou shalt have quick and living apprehensions of thy destruction. Wont thy heart to thoughts hereof; let it know what is like to be the issue of the state. Leave not this consideration until thou hast made thy soul to tremble within thee.

(4.) There is the danger of eternal destruction. For the due management of this consideration, observe, --

[1.] That there is such a connection between a continuance in sin and eternal destruction, that though God does resolve to deliver some from a continuance in sin that they may not be destroyed, yet he will deliver none from destruction that continue in sin; so that whilst any one lies under an abiding power of sin, the threats of destruction and everlasting separation from God are to be held out to him. So Heb. 3:12; to which add chap. 10:38. This is the rule of God's proceeding: If any man "depart" from him, "draw back" through unbelief, "God's soul hath no pleasure in him;" -- "that is, his indignation shall pursue him to destruction: so evidently, Gal. 6:8.

[2.] That he who is so entangled, as above described, under the power of any corruption, can have at that present no clear prevailing evidence of his interest in the covenant, by the efficacy whereof he may be delivered from fear of destruction; so that destruction from the Lord may justly be a terror to him; and he may, he ought to look upon it, as that which will be the end of his course and ways. "There is no condemnation to them that are in Christ Jesus," Rom. 8:1. True; but who shall have the comfort of this assertion? who may assume it to himself? "They that walk after the Spirit, and not after the flesh." But you will say, "Is not this to persuade men to unbelief?" I answer, No. There is a twofold judgement that a man may make of himself, -- first, of his person; and, secondly, of his ways. It is the judgement of his ways, not his person, that I speak of. Let a man get the best evidence for his person that he can, yet to judge that an evil way will end in destruction is his duty; not to do it is atheism. I do not say, that in such a condition a man ought to throw away the evidence of his personal interest in Christ; but I say, he cannot keep them. There is a twofold condemnation of a man's self:-- First, In respect of desert, when the soul concludes that it deserves to be cast out of the presence of God; and this is so far from a business of unbelief that it is an effect of faith. Secondly, With respect to the issue and event, when the soul concludes it shall be damned. I do not say this is the duty of any one, nor do I call them to it; but this I say, that the end of the way may be provoked to fly from it. And this is another consideration that ought to dwell upon such a soul, if it desire to be freed from the entanglement of its lusts.

3. Consider the evils of it; I mean its present evils. Danger respects what is to come; evil, what is present. Some of the many evils that attend an unmortified lust may be mentioned:--

(1.) It grieves the holy and blessed Spirit, which is given to believers to dwell in them and abide with them. So the apostle, Eph. 4:25-29, dehorting them from many lusts and sins, gives this as the great motive of it, verse 30, "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption." "Grieve not that Spirit of God," saith he, "whereby you receive so many and so great benefits;" of which he instances in one signal and comprehensive one,-- "sealing to the day of redemption." He is grieved by it. As a tender and loving friend is grieved at the unkindness of his friend, of whom he hath well deserved, so is it with this tender and loving Spirit, who hath chosen our hearts for a habitation to dwell in, and there to do for us all that our souls desire. He is grieved by our harbouring his enemies, and those whom he is to destroy, in our hearts with him. "He doth not afflict willingly, nor grieve us," Lam. 3:33; and shall we daily grieve him? Thus is he said sometimes to be "vexed," sometimes "grieved at his heart," to express the greatest sense of our provocation. Now, if there be any thing of gracious ingenuity left in the soul, if it be not utterly hardened by the deceitfulness of sin, this consideration will certainly affect it. Consider who and what thou art; who the Spirit is that is grieved, what he hath done for thee, what he comes to thy soul about, what he hath already done in thee; and be ashamed. Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them, is continually considering what they give entertainment in their hearts unto, and rejoice th when his temple is kept undefiled. That was a high aggravation of the sin of Zimri, that he brought his adulteress into the congregation in the sight of Moses and the rest, who were weeping for the sins of the people, Numb. 25:6. And is it not a high aggravation of the countenancing of a lust, or suffering it to abide in the heart, when it is (as it must be, if we are believers) entertained under the peculiar eye and view of the Holy Ghost, taking care to preserve his tabernacle pure and holy?

(2.) The Lord Jesus Christ is wounded afresh by it; his new creature in the heart is wounded; his love is foiled; his adversary gratified. As a total relinquishment of him, by the deceitfulness of sin, is the "crucifying him afresh, and the putting of him to open shame;" so every harbouring of sin that he came to destroy wounds and grieves him.

(3.) It will take away a man's usefulness in his generation. His works, his endeavours, his labours, seldom receive blessing from God. If he be a preacher, God commonly blows upon his ministry, that he shall labour in the fire, and not be honoured with any success or doing any work for God; and the like may be spoken of other conditions. The world is at this day full of poor withering professors. How few are there that walk in any beauty or glory! how barren, how useless are they, for the most part! Amongst the many reasons that may be assigned of this sad estate, it may justly be feared that this is none of the least effectual, -- many men harbour spirit-devouring lusts in their bosoms, that lie as worms at the root of their obedience, and corrode and weaken it day by day. All graces, all the ways and means whereby any graces may be exercised and improved, are prejudiced by this means; and as to any success, God blasts such men's undertakings.

This, then, is my second direction, and it regards the opposition that is to be made to lust in respect of its habitual residence in the soul :-- Keep alive upon thy heart these or the like considerations of its guilt, danger, and evil; be much in the meditation of these things; cause thy heart to dwell and abide upon them; engage thy thoughts into these considerations; let them not go off nor wander from them until they begin to have a powerful influence upon thy soul, -- until they make it to tremble.

CHAPTER XI

Five Directions

This is my third direction:-- Load thy conscience with the guilt of it. Not only consider that it hath a guilt, but load thy conscience with the guilt of its actual eruptions and disturbances.

For the right improvement of this rule I shall give some particular directions:--

1. Take God's method in it, and begin with generals, and so descend to particulars:--

(1.) Charge thy conscience with the guilt which appears in it from the rectitude and holiness of the law. Bring the holy law of God into thy conscience, lay thy corruption to it, pray that thou mayst be affected with it. Consider the holiness, spirituality, fiery severity, inwardness, absoluteness of the law, and see how thou canst stand before it. Be much, I say, in affecting thy conscience with the terror of the Lord in the law, and how righteous it is that every one of thy transgressions should receive a recompense of reward. Perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration; -- as, that the condemning power of the law doth not belong to thee, thou are set free from it, and the like; and so, though thou be not conformable to it, yet thou needest not to be so much troubled at it. But, --

[1.] Tell thy conscience that it cannot manage any evidence to the purpose that thou art free from the condemning power of sin, whilst thy unmortified lust lies in thy heart; so that, perhaps, the law may make good its plea against thee for a full dominion, and then thou art a lost creature. Wherefore it is best to ponder to the utmost what it hath to say.

Assuredly, he that pleads in the most secret reserve of his heart that he is freed from the condemning power of the law, thereby secretly to countenance himself in giving the least allowance unto any sin or lust, is not able, on gospel grounds, to manage any evidence, unto any tolerable spiritual security, that indeed he is in a due manner freed from what he so pretends himself to be delivered.

[2.] Whatever be the issue, yet the law hath commission from God to seize upon transgressors wherever it find them, and so bring them before his throne, where they are to plead for themselves. This is thy present case; the law hath found thee out, and before God it will bring thee. If thou canst plead a pardon, well and good; if not, the law will do its work.

[3.] However, this is the proper work of the law, to discover sin in the guilt of it, to awake and humble the soul for it, to be a glass to represent sin in its colours; and if thou deniest to deal with it on this account, it is not through faith, but through the hardness of thy heart and the deceitfulness of sin.

This is a door that too many professors have gone out at unto upon apostasy. Such a deliverance from the law they have pretended, as that they would consult its guidance and direction no more; they would measure their sin by it non more. By little and little this principle hath insensibly, from the notion of it, proceeded to influence their practical understandings, and, having taken possession there, hath turned the will and affections loose to all manner of abominations.

By such ways, I say, then, as these, persuade thy conscience to hearken diligently to what the law speaks, in the name of the Lord, unto thee about thy lust and corruption. Oh! if thy ears be open, it will speak with a voice that shall make thee tremble, that shall cast thee to the ground, and fill thee with astonishment. If ever thou wilt mortify thy corruptions, thou must tie up thy conscience to the law, shut it from all shifts and exceptions, until it owns its guilt with a clear and thorough apprehension; so that thence, as David speaks, thy "iniquity may ever be before thee."

(2.) Bring thy lust to the gospel, -- not for relief, but for farther conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, "What have I done? What love, what mercy, what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit hath chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust's sake I have scarce left him any room in my heart? How shall I escape if I neglect so great salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation, -- I have despised them all, and esteemed them as a thing of nought, that I might harbour a lust in my heart. Have I obtained a view of God's fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavour to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?" Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure, I fear thy case is dangerous.

2. Descend to particulars. As under the general head of the gospel all the benefits of it are to be considered, as redemption, justification, and the like; so, in particular, consider the management of the love of them towards thine own soul, for the aggravation of the guilt of thy corruption. As, --

(1.) Consider the infinite patience and forbearance of God towards thee in particular. Consider what advantages he might have taken against thee, to have made thee a shame and a reproach in this world, and an object of wrath for ever; how thou hast dealt treacherously and falsely with him from time to time, flattered him with thy lips, but broken all promises and engagements, and that by the means of that sin thou art now in pursuit of; and yet he hath spared thee from time to time, although thou seemest boldly to have put it to the trial how long he could hold out. And wilt thou yet sin against him? wilt thou yet weary him, and make him to serve with thy corruptions?

Hast thou not often been ready to conclude thyself, that it was utterly impossible that he should bear any longer with thee; that he would cast thee off, and be gracious no more; that all his forbearance was exhausted, and hell and wrath was even ready prepared for thee? and yet, above all thy expectation, he hath returned with visitations of love. And wilt thou yet abide in the provocation of the eyes of his glory?

(2.) How often hast thou been at the door of being hardened by the deceitfulness of sin, and by the infinite rich grace of God hast been recovered to communion with him again?

Hast thou not found grace decaying; delight in duties, ordinances, prayer and meditation, vanishing; inclinations to loose careless walking, thriving; and they who before were entangled, almost beyond recovery? Hast thou not found thyself engaged in such ways, societies, companies, and that with delight, as God abhors? And wilt thou venture any more to the brink of hardness?

(3.) All God's gracious dealings with thee, in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place. By these, I say, and the like means, load thy conscience; and leave it not until it be thoroughly affected with the guilt of thy indwelling corruption, until it is sensible of its wound, and lie in the dust before the Lord. Unless this be done to the purpose, all other endeavours are to no purpose. Whilst the conscience hath any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification.

FOURTHLY. Being thus affected with thy sin, in the next place get a constant longing, breathing after deliverance from the power of it. Suffer not thy heart one moment to be contented with thy present frame and condition. Longing desires after any thing, in things natural and civil, are of no value or consideration, any farther but as they incite and stir up the person in whom they are to a diligent use of means for the bringing about the thing aimed at. In spiritual things it is otherwise. Longing, breathing, and panting after deliverance is a grace in itself, that hath a mighty power to conform the soul into the likeness of the thing longed after. Hence the apostle, describing the repentance and godly sorrow of the Corinthians, reckons this as one eminent grace that was then set on work, "Vehement desire," 2 Cor. 7:11. And in this case of indwelling sin and the power of it, what frame doth he express himself to be in? Rom. 7:24. His heart breaks out with longings into a most passionate expression of desire of deliverance. Now, if this be the frame of saints upon the general consideration of indwelling sin, how is it to be heightened and increased when thereunto is added the perplexing rage and power of any particular lust and corruption! Assure thyself, unless thou longest for deliverance thou shalt not have it.

This will make the heart watchful for all opportunities of advantage against its enemy, and ready to close with any assistances that are afforded for its destruction. Strong desires are the very life of that "praying always" which is enjoined us in all conditions, and in none is more necessary than in this; they set faith and hope on work, and are the soul's moving after the Lord.

Get thy heart, then, into a panting and breathing frame; long, sigh, cry out. You know the example of David; I shall not need to insist on it.

The FIFTH direction is, -- Consider whether the distemper with which thou art perplexed be not rooted in thy nature, and cherished, fomented, and heightened from thy constitution. A proneness to some sins may doubtless lie in the natural temper and disposition of men. In this case consider, --

1. This is not in the least an extenuation of the guilt of thy sin. Some, with an open profaneness, will ascribe gross enormities to their temper and disposition; and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration, I know not. It is from the fall, from original depravation of our natures, that the fomes and nourishment of any sin abides in our natural temper. David reckons his being shapen in iniquity and conception in sin as an aggravation of his following sin, not a lessening or extenuation of it. That thou art peculiarly inclined unto any sinful distemper is but a peculiar breaking out of original lust in thy nature, which should peculiarly abase and humble thee.

2. That thou hast to fix upon on this account, in reference to thy walking with God, is that so great an advantage is given to sin, as also to Satan, by this thy temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against thy soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.

3. For the mortification of any distemper so rooted in the nature of a man, unto all other ways and means already named or farther to be insisted on, there is one expedient peculiarly suited; this is that of the apostle, 1 Cor. 9:27, "I keep under my body, and bring it into subjection." The bringing of the very body into subjection is an ordinance of God tending to the mortification of sin. This gives check unto the natural root of the distemper, and withers it by taking away its fatness of soil. Perhaps, because the Papists, men ignorant of the righteousness of Christ, the work of his Spirit, and whole business in hand, have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor mortification, it may, on the other side, be a temptation to some to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case insisted on, by cutting short the natural appetite, by fasting, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing limitations:--

(1.) That the outward weakening and impairing of the body be not looked upon as a thing good in itself, or that any mortification doth consist therein, -- which were again to bring us under carnal ordinances; but only as a means for the end proposed, -- the weakening of any distemper in its natural root and seat. A man may have leanness of body and soul together.

(2.) That the means whereby this is done, -- namely, by fasting and watching, and the like, -- be not looked on as things that in themselves, and by virtue of their own power, can produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways whereby the Spirit may, and sometimes doth, put forth strength for the accomplishing of his own work, and due improvement of these and the like considerations, hath raised a mortification among the Papists that may be better applied to horses and other beasts of the field than to believers.

This is the sum of what hath been spoken: When the distemper complained of seems to be rooted in the natural temper and constitution, in applying our souls to a participation of the blood and Spirit of Christ, an endeavour is to be used to give check in the way of this distemper.

The SIXTH direction is, -- Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Saviour recommends to his disciples under the name of watching: Mark 13:37, "I say unto you all, Watch;" which, in Luke 21:34, is, "Take heed lest your hearts be overcharged." Watch against all eruptions of thy corruptions. I mean that duty which David professed himself to be exercised unto. "I have," saith he, "kept myself from mine iniquity." He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of "considering our ways." Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, "Thou shalt be king of Syria." If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance that the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.

The SEVENTH direction is, --

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, "Thus far it shall go, and no farther." If it have allowance for one step, it will take another. It is impossible to fix bounds to sin. It is like water in a channel, -- if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap 1:14,15, that we may stop at the entrance. Dost thou find thy corruption to begin to entangle thy thoughts? Rise up with all thy strength against it, with no less indignation that if it had fully accomplished what it aims at. Consider what an unclean thought would have; it would have; -- murder and destruction is at the end of it. Set thyself against it with no less vigour than if it had utterly debased thee to wickedness. Without this course thou wilt not prevail. As sin gets ground in the affections to delight in, it gets also upon the understanding to slight it.

CHAPTER XII

Thoughtfulness of the Excellency of the Majesty of God.

EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness; as,--

1. Be much in thoughtfulness of the excellency of the majesty of God and thine infinite, inconceivable distance from him. Many thoughts of it cannot but fill thee with a sense of thine own vileness, which strikes deep at the root of any indwelling sin. When Job comes to a clear discovery of the greatness and the excellency of God, he is filled with self-abhorrence and is pressed to humiliation, Job 42:5,6. And in what state doth the prophet Habakkuk affirm himself to be cast, upon the apprehension of the majesty of God? chap. 3:16. "With God," says Jon, "is terrible majesty." Hence were the thoughts of them of old, that when they had seen God they should die. The Scripture abounds in this self-abasing consideration, comparing the men of the earth to "grasshoppers," to "vanity," the "dust of the balance," in respect of God. Be much in thoughts of this nature, to abase the pride of thy heart, and to keep thy soul humble within thee. There is nothing will render thee a greater indisposition to be imposed on by the deceits of sin than such a frame of heart. Think greatly of the greatness of God.

2. Think much of thine unacquaintedness with him. Though thou knowest enough to keep thee low and humble, yet how little a portion is it that thou knowest of him! The contemplation hereof cast that wise man into that apprehension of himself which he expresses, Prov. 30:2-4, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established the ends of the earth? what is his name, and what is his Son's name, if thou canst tell?" Labour with this also to take down the pride of thy heart. What dost thou know of God? How little a portion is it! How immense is he in his nature! Canst thou look without terror into the abyss of eternity? Thou canst not bear the rays of his glorious being.

Because I look on this consideration of great use in our walking with God, so far as it may have a consistency with that filial boldness which is given us in Jesus Christ to draw nigh to the throne of grace, I shall farther insist upon it, to give an abiding impression of it to the souls of them who desire to walk more humbly with God.

Consider, then, I say, to keep thy heart in continual awe of the majesty of God, that persons of the most high and eminent attainment, of the nearest and most familiar communion with God, do yet in this life know but a very little of him and his glory. God reveals his name to Moses, -- the most glorious attributes that he hath manifested in the covenant of grace, Exod. 34:5,6; yet all are but the "back parts" of God. All that he knows by it is but little, low, compared to the perfections of his glory. Hence it is with peculiar reference to Moses that it is said, "No man hath seen God at any time," John 1:18; of him in comparison with Christ doth he speak, verse 17; and of him it is here said, "No man," no, not Moses, the most eminent amoung them, "hath seen God at any time." We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching his perfections.

You will say that Moses was under the law when God wrapped up himself in darkness, and his mind in types and clouds and dark institutions; -- under the glorious shining of the gospel, which hath brought life and immortality to light, God being revealed from his own bosom, we now know him much more clearly, and as he is; we see his face now, and not his back parts only, as Moses did.

Ans. 1. I acknowledge a vast and almost inconceivable difference between the acquaintance we now have with God, after his speaking to us by his own Son, and that which the generality of the saints had under the law; for although their eyes were as good, sharp, and clear as ours, their faith and spiritual understanding not behind ours, the object as glorious unto them as unto us, yet our day is more clear than theirs was, the clouds are blown away and scattered, the shadows of the night are gone and fled away, the sun is risen, and the means of sight is made more eminent and clear than formerly. Yet, --

2. That peculiar sight which Moses had of God, Exod. 34, was a gospel-sight, a sight of God as "gracious," etc., and yet it is called but his "back parts;" that is, but low and mean, in comparison of his excellencies and perfections.

3. The apostle, exalting to the utmost this glory of light above that of the law, manifesting that now the "veil" causing darkness is taken away, so that with "open" or uncovered "face we behold the glory of the Lord," tells us how: "As in a glass," 2 Cor. 3:18. "In a glass," how is that? Clearly, perfectly? Alas, no! He tells you how that is, 1 Cor. 13:12, "We see through a glass, darkly," saith he. It is not a telescope that helps us to see things afar off, concerning which the apostle speaks; and yet what poor helps are they! how short do we come of the truth of things notwithstanding their assistance! It is a look-glass whereunto he alludes (where are only obscure species and images of things, and not the things themselves), and a sight therein that he compares our knowledge to. He tells you also that all that we do see, "by" or "through this glass," is in "a riddle," in darkness and obscurity. And speaking of himself, who surely was much more clear-sighted than any now living, he tells us that he saw but "in part." He saw but the back parts of heavenly things, verse 12, and compares all the knowledge he had attained of God to that he had of things when he was a child, verse 11. We know what weak, feeble, uncertain notions and apprehensions children have of things of any abstruse consideration; how when they grow up with any improvements of parts and abilities, those conceptions vanish, and they are ashamed of them. It is the commendation of a child to love, honour, believe, and obey his father; but for his science and notions, his father knows his childishness and folly. Notwithstanding all our confidence of high attainments, all our notions of God are but childish in respect of his infinite perfections. We lisp and babble, and say we know not what, for the most part, in our most accurate, as we think, conceptions and notions of God. We may love, honour, believe, and obey our Father; and therewith he accepts our childish thoughts, for they are but childish. We see but his back parts; we know but little of him. Hence is that promise wherewith we are so often supported and comforted in our distress, "We shall see him as he is;" we shall see him "face to face;" "know as we are known; comprehend that for which we are comprehended," 1 Cor. 13:12, 1 John 3:2; and positively, "Now we see him not;" -- all concluding that here we see but his back parts; not as he is, but in a dark, obscure representation; not in the perfection of his glory.

The queen of Sheba had heard much of Solomon, and framed many great thoughts of his magnificence in her mind thereupon; but when she came and saw his glory, she was forced to confess that the one half of the truth had not been told here. We may suppose that we have here attained great knowledge, clear and high thoughts of God; but, alas! when he shall bring us into his presence we shall cry out, "We never knew him as he is; the thousandth part of his glory, and perfection, and blessedness, never entered into our hearts."

The apostle tells us, 1 John 3:2, that we know not what we ourselves shall be, -- what we shall find ourselves in the issue; much less will it enter into our hearts to conceive what God is, and what we shall find him to be. Consider either him who is to be known, or the way whereby we know him, and this will farther appear:--

(1.) We know so little of God, because it is God who is thus to be known, -- that is, he who hath described himself to us very much by this, that we cannot know him. What else doth he intend where he calls himself invisible, incomprehensible, and the like? -- that is, he whom we do not, cannot know as he is. And our farther progress consists more in knowing what he is not, than what he is. Thus is he described to be immortal, infinite, -- that is, he is not, as we are, mortal, finite, and limited. Hence is that glorious description of him, 1 Tim. 6:16,"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." His light is such as no creature can approach unto. He is not seen, not because he cannot be seen, but because we cannot bear the sight of him. The light of God, in whom is no darkness, forbids all access to him by any creature whatever. We who cannot behold the sun in its glory are too weak to bear the beams of infinite brightness. On this consideration, as was said, the wise man professeth himself "a very beast, and not to have the understanding of a man," Prov. 30:2;-- that is, he knew nothing in comparison of God; so that he seemed to have lost all his understanding when once he came to the consideration of him, his work, and his ways.

In this consideration let our souls descend to some particulars:--

[1.] For the being of God; we are so far from a knowledge of it, so as to be able to instruct one another therein by words and expressions of it, as that to frame any conceptions in our mind, with such species and impressions of things as we receive the knowledge of all other things by, is to make an idol to ourselves, and so to worship a god of our own making, and not the God that made us. We may as well and as lawfully hew him out of wood or stone as form him a being in our minds, suited to our apprehensions. The utmost of the best of our thoughts of the being of God is, that we can have no thoughts of it. Our knowledge of a being is but low when it mounts no higher but only to know that we know it not.

[2.] There be some things of God which he himself hath taught us to speak of, and to regulate our expressions of them; but when we have so done, we see not the things themselves; we know them not. To believe and admire is all that we attain to. We profess, as we are taught, that God is infinite, omnipotent, eternal; and we know what disputes and notions there are about omnipresence, immensity, infiniteness, and eternity. We have, I say, words and notions about these things; but as to the things themselves what do we know? what do we comprehend of them? Can the mind of man do any more but swallow itself up in an infinite abyss, which is as nothing; give itself up to what it cannot conceive, much less express? Is not our understanding "brutish" in the contemplation of such things, and is as if it were not? Yea, the perfection of our understanding is, not to understand, and to rest there. They are but the back parts of eternity and infiniteness that we have a glimpse of. What shall I say of the Trinity, or the subsistence of distinct persons in the same individual essense, -- a mystery by many denied, because by none understood, -- a mystery, whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? But I shall not farther instance in particulars. That infinite and inconceivable distance that is between him and us keeps us in the dark as to any sight of his face or clear apprehension of his perfections.

We know him rather by what he does than by what he is, -- by his doing us good than by his essential goodness; and how little a portion of him, as Job speaks, is hereby discovered!

(2.) We know little of God, because it is faith alone whereby here we know him. I shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a God from the works of his creation and providence, which they see and behold. It is confessedly, and that upon the woful experience of all ages, so weak, low, dark, confused, that none ever on that account glorified God as they ought, but, notwithstanding all their knowledge of God, were indeed "without God in the world."

The chief, and, upon the matter, almost only acquaintance we have with God, and his dispensations of himself, is by faith. "He that cometh to God must believe that is he is, and that he is a rewarder of them that diligently seek him," Heb. 11:6. Our knowledge of him and his rewarding (the bottom of our obedience or coming to him), is believing. "We walk by faith, and not by sight," 2 Cor. 5:7; -- by faith, and so by faith as not to have any express idea, image, or species of that which we believe. Faith is all the argument we have of "things not seen", Heb 11:1. I might here insist upon the nature of it; and from all its concomitants and concernments manifest that we know but the back parts of what we know by faith only. As to its rise, it is built purely upon the testimony of Him whom we have not seen: as the apostle speaks, "How can ye love him whom ye have not seen?" -- that is, whom you know not but by faith that he is. Faith receives all upon his testimony, whom it receives to be only on his own testimony. As to its nature, it is an assent upon testimony, not an evidence upon demonstration; and the object of it is, as was said before, above us. Hence our faith, as was formerly observed, is called a "seeing darkly, as in a glass." All that we know this way (and all that we know of God we know this way) is but low, and dark, and obscure.

But you will say, "All this is true, but yet it is only so to them that know not God, perhaps, as he is revealed in Jesus Christ; with them who do so it is otherwise. It is true, 'No man hath seen God at any time,' but 'the only-begotten Son, he hath revealed him,' John 1:18; and 'the Son of God is come, and hath given us an understanding, that we may know him that is true,' 1 John 5:20. The illumination of 'the glorious gospel of Christ, who is the image of God,' shineth upon believers, 2 Cor. 4:4; yea, and 'God, who commanded the light to shine out of darkness, shines into their hearts, to give them the knowledge of his glory in the face of his Son,' verse 6. So that 'though we were darkness,' yet we are now 'light in the Lord,' Eph. 5:8. And the apostle says, 'We all with open face behold the glory of the Lord,' 2 Cor. 3:18; and we are now so far from being in such darkness, or at such a distance from God, that 'our communion and fellowship is with the Father and with his Son,' 1 John 1:3. The light of the gospel whereby now God is revealed is glorious; not a star, but the sun in his beauty is risen upon us, yea, and perhaps some weak believers, may be in some darkness, yet those of any growth or considerable attainments have a clear sight and view of the face of God in Jesus Christ."

To which I answer, --

[1.] The truth is, we all of know enough of him to love him more than we do, to delight in him and serve him, believe him, obey him, put our trust in him, above all that we have hitherto attained. Our darkness and weakness is no plea for our negligence and disobedience. Who is it that hath walked up to the knowledge that he hath had of the perfections, excellencies, and will of God? God's end in giving us any knowledge of himself here is that we may "glorify him as God;" that is, love him, serve him, believe and obey him, -- give him all the honour and glory that is due from poor sinful creatures to a sin-pardoning God and Creator. We must all acknowledge that we were never thoroughly transformed into the image of that knowledge which we have had. And had we used our talents well, we might have been trusted with more.

[2.] Comparatively, that knowledge which we have of God by the revelation of Jesus Christ in the gospel is exceeding eminent and glorious. It is so in comparison of any knowledge of God that might otherwise be attained, or was delivered in the law under the Old Testament, which had but the shadow of good things, not the express image of them; this the apostle pursues at large, 2 Cor. 3. Christ hath now in these last days revealed the Father from his own bosom, declared his name, made known his mind, will, and counsel in a far more clear, eminent, distinct manner than he did formerly, whilst he for the most part, is intended in the places before mentioned. The clear, perspicuous delivery and declaration of God and his will in the gospel is expressly exalted in comparison of any other way of revelation of himself.

[3.] The difference between believers and unbelievers as to knowledge is not much in the matter of their of their knowledge as in the manner of knowing. Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light. The excellency of a believer is, not that he hath a large apprehension of things, but that what he doth apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions.

[4.] Jesus Christ by his word and Spirit reveals to the hearts of all his, God as a Father, as a God in covenant, as a rewarder, every way sufficiently to teach us to obey him here, and to lead us to his bosom, to lie down there in the fruition of him to eternity. But yet now,

[5.] Notwithstanding all this, it is but a little portion we know of him; we see but his back parts. For, --

1st. The intendment of all gospel revelation is, not to unveil God's essential glory, that we should see him as he is, but merely to declare so much of him as he knows sufficient to be a bottom of our faith, love, obedience, and coming to him, -- that is, of the faith which here he expects from us; such services as beseem poor creatures in the midst of temptations. But when he calls us to eternal admiration and contemplation, without interruption, he will make a new manner of discovery of himself, and the whole shape of things, as it now lies before us, will depart as a shadow.

2dly. We are dull and slow of heart to receive the things that are in the word revealed; God, by out infirmity and weakness, keeping us in continual dependence on him for teachings and revelations of himself out of his word, never in this world bringing any soul to the utmost of what is from the word to be made out and discovered: so that although the way of revelation in the gospel be clear and evident, yet we know little of the things themselves that are revealed.

Let us, then, revive the use and intendment of this consideration: Will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever? Let the soul be continually wonted to reverential thoughts of God's greatness and omnipresence, and it will be much upon its watch as to any undue deportments. Consider him with whom you have to do, -- even "our God is a consuming fire;" and in your greatest abashments at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory.

CHAPTER XIII

Precautions Against False Peace

NINTHLY, In case God disquiet the heart about the guilt of its distempers, either in respect of its root and indwelling, or in respect of any eruptions of it, take heed thou speakest not peace to thyself before God speaks it; but hearken what he says to thy soul. This is our next direction, without the observation whereof the heart will be exceedingly exposed to the deceitfulness of sin.

This is a business of great importance. It is a sad thing for a man to deceive his own soul herein. All the warnings God gives us, in tenderness to our souls, to try and examine ourselves, do tend to the preventing of this great evil of speaking peace groundlessly to ourselves; which is upon the issue to bless ourselves, in an opposition to God. It is not my business to insist upon the danger of it, but to help believers to prevent it, and to let them know when they do so.

To manage this direction aright observe, --

1. That as it is the great prerogative and sovereignty of God to give grace to whom he pleases ("He hath mercy on whom he will," Rom. 9:18; and among all the sons of men, he calls whom he will, and sanctifies whom he will), so among those so called and justified, and whom he will save, he yet reserves this privilege to himself, to speak peace to whom he pleaseth, and in what degree he pleaseth, even amongst them on whom he hath bestowed grace. He is the "God of all consolation," in an especial manner in his dealing with believers; that is, of the good things that he keeps locked up in his family, and gives out of it to all his children at his pleasure. This the Lord insists on, Isa. 57:16-18. It is the case under consideration that is there insisted on. When God says he will heal their breaches and disconsolations, he assumes this privilege to himself in an especial manner: "I create it," verse 19; -- "Even in respect of these poor wounded creatures I create it, and according to my sovereignty make it out as I please."

Hence, as it is with the collation of grace in reference to them that are in the state of nature, -- God doth it in great curiosity, and his proceedings therein taking and leaving, as to outward appearances, quite besides and contrary ofttimes to all probable expectations; so is it in his communications of peace and joy in reference unto them that are in the state of grace, -- he gives them out ofttimes quite besides our expectation, as to any appearing grounds of his dispensations.

2. As God creates it for whom he pleaseth, so it is the prerogative of Christ to speak it home to the conscience. Speaking to the church of Laodicea, who had healed her wounds falsely, and spoke peace to herself when she ought not, he takes to himself that title, "I am the Amen, the faithful Witness," Rev 3:14. He bears testimony concerning our condition as it is indeed. We may possibly mistake, and trouble ourselves in vain, or flatter ourselves upon false grounds, but he is the "Amen, the faithful Witness;" and what he speaks of our state and condition, that it is indeed. Isa. 11:3, He is said not to "judge after the sight of his eyes," -- not according to any outward appearance, or any thing that may be subject to a mistake, as we are apt to do; but he shall judge and determine every cause as it is indeed.

Take these two previous observations, and I shall give some rules whereby men may know whether God speaks peace to them, or whether they speak peace to themselves only:--

1. Men certainly speak peace to themselves when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves, and abhorrency of themselves for it. When men are wounded by sin, disquieted and perplexed, and knowing that there is no remedy for them but only in the mercies of God, through the blood of Christ, do therefore look to him, and to the promises of the covenant in him, and thereupon quiet their hearts that it shall be well with them, and that God will be exalted, that he may be gracious to them, and, yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted, -- this is to heal themselves, and not to be healed of God. This is but a great and strong wind, that the Lord is nigh unto, but the Lord is not in the wind. When men do truly "look upon Christ whom they have pierced," without which there is no healing or peace, they will "mourn", Zech. 12:10; they will mourn for him, even upon this account, and detest the sin that pierced him. When we go to Christ for healing, faith eyes him peculiarly as one pierced. Faith takes several views of Christ, according to the occasions of address to him and communion with him that it hath. Sometimes it views his holiness, sometimes his power, sometimes his love, [sometimes] his favour with his Father. And when it goes for healing, his strips are to be eyed, -- not in the outward story of them, which is the course of popish devotionists, but in the love, kindness, mystery, and design of the cross; and when we look for peace, his chastisements must be in our eye. Now this, I say, if it be done according to the mind of God, and in the strength of that Spirit which is poured out on believers, it will beget a detestation of that sin or sins for which healing and peace is sought. So Ezek. 16:60,61, "Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant." And what then? "Then thou shalt remember thy ways, and be ashamed." When God comes home to speak peace in a sure covenant of it, it fills the soul with shame for all the ways whereby it hath been alienated from him. And one of the things that the apostle mentions as attending that godly sorrow which is accompanied with repentance unto salvation, never to be repented of, is revenge: "Yea, what revenge!" 2 Cor. 7:11. They reflected on their miscarriages with indignation and revenge, for their folly in them. When Job comes up to a thorough healing, he cries, "Now I abhor myself," Job 42:6; and until he did so, he had no abiding peace. He might perhaps have made up himself with that doctrine of free grace which was so excellently preached by Elihu, chapter 33 from verse 14 unto 30; but he had then but skinned his wounds: he must come to self-abhorrency if he come to healing. So was it with those in Ps. 78:33-35, in their great trouble and perplexity, for and upon the account of sin. I doubt not but upon the address they made to God in Christ (for that so they did is evident from the titles they gave him; they call him their Rock and their Redeemer, two words everywhere pointing out the Lord Christ), they spake peace to themselves; but was it sound and abiding? No; it passed away as the early dew. God speaks not one of peace to their souls. But why had they not peace? Why, because in their address to God, they flattered him. But how doth that appear? Verse 37: "Their heart was not right with him, neither were they steadfast;" they had not a detestation nor relinquishment of the sin in reference whereunto they spake peace to themselves. Let a man make what application he will for healing and peace, let him do it to the true Physician, let him do it the right way, let him quiet his heart in the promises of the covenant; yet, when peace is spoken, if it be not attended with the detestation and abhorrency of that sin which was the wound and caused the disquietment, this is no peace of God's creating, but of our own purchasing. It is but a skinning over the wound, whilst the core lies at the bottom, which will putrefy, and corrupt, and corrode, until it break out again with noisomeness, vexation, and danger. Let not poor souls that walk in such a path as this, who are more sensible of who address themselves for mercy, yea, to the Lord in Christ they address themselves for mercy, but yet will keep the sweet morsel of their sin under their tongue; -- let them, I say, never think to have true and solid peace. For instance, thou findest thy heart running out after the world, and it disturbs thee in thy communion with God; the Spirit speaks expressly to thee, -- "He that loveth the world, the love of the Father is not in him." This puts thee on dealing with God in Christ for the healing of thy soul, the quieting of thy conscience; but yet, withal, a thorough detestation of the evil itself abides not upon thee; yea, perhaps that is liked well enough, but only in respect of the consequences of it. Perhaps thou mayst be saved, yet as through fire, and God will have some work with thee before he hath done; but thou wilt have little peace in this life, -- thou wilt be sick and fainting all thy days, Isa. 57:17. This is a deceit that lies at the root of the peace of many professors and wastes it. They deal with all their strength about mercy and pardon, and seem to have great communion with God in their so doing; they lie before him, bewail their sins and follies, that any one would think, yea, they think themselves, that surely they and their sins are now parted; and so receive in mercy that satisfies their hearts for a little season. But secret reserve for the folly or follies treated about, -- at least, there hath not been that thorough abhorrency of it which is necessary; and their whole peace is quickly discovered to be weak and rotten, scarce abiding any longer than the words of begging it are in their mouths.

2. When men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto, this is a false peace, and will not abide. I shall a little explain what I mean hereby. A man hath got a wound by sin; he hath a conviction of some sin upon his conscience; he hath not walked uprightly as becometh the gospel; all is not well and right between God and his soul. He considers now what is to be done. Light he hath, and knows what path he must take, and how his soul hath been formerly healed. Considering that the promises of God are the outward means of application for the healing of his sores and quieting of the heart, he goes to them, searches them out, finds out some one or more of them whose literal expressions are directly suited to his condition. Says he to himself, "God speaks in this promise; here I will take myself a plaster as long and broad as my wound;" and so brings the word of the promise to his condition, and sets him down in peace. This is another appearance upon the mount; the Lord is near, but the Lord is not in it. It hath not been the work of the Spirit, who alone can "convince us of sin, and righteousness, and judgement," but the mere actings of the intelligent, rational soul. As there are three sorts of lives, we say, -- the vegetative, the sensitive, and the rational or intelligent, -- some things have only the vegetative; some the sensitive also, and that includes the former; some have the rational, which takes in and supposes both the other. Now, he that hath the rational doth not only act suitably to that principle, but also to both the others, -- he grows and is sensible. It is so with men in the things of God. Some are mere natural and rational men; some have a superadded conviction with illumination; and some are truly regenerate. Now, he that hath the latter hath also both the former; and therefore he acts sometimes upon the principles of the rational, sometimes upon the principles of the enlightened man. His true spiritual life is not the principle of all his fruits from that root. In this case that I speak of, he acts merely upon the principle of conviction and illumination, whereby his first naturals are heightened; but the Spirit breathes not at all upon all these waters. Take an instance: Suppose the wound and disquiet of the soul to be upon the account of relapses, -- which, whatever the evil or folly be, though for the matter of it never so small, yet there are no wounds deeper than those that are given the soul on that account, nor disquietments greater; -- in the perturbation of his mind, he finds out that promise, Isa. 55:7, "The Lord will have mercy, and our God will abundantly pardon," -- he will multiply or add to pardon, he will do it again and again; or that in Hos. 14:4, "I will heal their backsliding, I will love them freely." This the man considers, and thereupon concludes peace to himself; whether the Spirit of God make the application or no, whether that gives life and power to the letter or no, that he regards not. He doth not hearken whether God the Lord speak peace. He doth not wait upon God, who perhaps yet hides his face, and sees the poor creature stealing peace and running away with it, knowing that the time will come when he will deal with him again, and call him to a new reckoning; when he shall see that it is in vain to go one step where God doth not take him by the hand.

I see here, indeed, sundry other questions upon this arising and interposing themselves. I cannot apply myself to them all: one I shall a little speak to.

It may be said, then, "Seeing that this seems to be the path that the Holy Spirit leads us in for the healing of our wounds and quieting of our hearts, how shall we know when we go alone ourselves, and when the Spirit also doth accompany us?"

Ans. (1.) If any of you are out of the way upon this account, God will speedily let you know it; for besides that you have his promise, that the "meek he will guide in judgement and teach them his way," Ps. 25:9, he will not let you always err. He will, I say, not suffer your nakedness to be covered with fig-leaves, but take them away and all the peace you have in them, and will not suffer you to settle on such lees. You shall quickly know your wound is not healed; that is, you shall speedily know whether or no it be thus with you by the event. The peace you thus get and obtain will not abide. Whilst the mind is overpowered by its own convictions, there is no hold for disquietments to fix upon. Stay a little, and all these reasonings will grow cold and vanish before the face of the first temptation that arises. But, --

(2.) This course is commonly taken without waiting; which is the grace, and that peculiar acting of faith which God calls for, to be exercised in such a condition. I know God doth sometimes come in upon the soul instantly, in a moment, as it were, wounding and healing it, -- as I am persuaded it was in the case of David, when he cut off the lap of Saul's garment; but ordinarily, in such a case, God calls for waiting and labouring, attending as the eye of a servant upon his master. Says the prophet Isaiah, 8:17, "I will wait upon the Lord, who hideth his face from the house of Jacob." God will have his children lie a while at his door when they have run from his house, and not instantly rush in upon him; unless he take them by the hand and pluck them in, when they are so ashamed that they dare not come to him. Now, self-healers, or men that speak peace to themselves, do commonly make haste; they will not tarry; they do not hearken what God speaks, but on they will go to be healed.

(3.) Such a course, thought it may quiet the conscience and the mind, the rational concluding part of the soul, yet it doth not sweeten the heart with rest and gracious contentation. The answer it receives is much like that Elisha have Naaman, "Go in peace;" it quieted his mind, but I much question whether it sweetened his heart, or have him any joy in believing, other than the natural joy that was then stirred in him upon his healing. "Do not my words do good?" saith the Lord, Micah 2:7. When God speaks, there is not only truth in his words, that may answer the conviction of our understandings, but also they do good; they bring that which is sweet, and good, and desirable to the will and affections; by them the "soul returns unto its rest," Ps. 116:7.

(4.) Which is worst of all, it amends not the life, it heals not the evil, it cures not the distemper. When God speaks peace, it guides and keeps the soul that it "turn not again to folly." When we speak it ourselves, the heart is not taken off the evil; nay, it is the readiest course in the world to bring a soul into a trade of backsliding. If, upon thy plastering thyself, thou findest thyself rather animated to the battle again than utterly weaned from it, it is too palpable that thou hast been at work with thine own soul, but Jesus Christ and his Spirit were not there. Yea, and oftentimes nature having done its work, will,ere a few days are over, come for its reward; and, having been active in the work of healing, will be ready to reason for a new wounding. In God's speaking peace there comes along so much sweetness, and such a discovery of his love, as is a strong obligation on the soul no more to deal perversely.

3. We speak peace to ourselves when we do it slightly. This the prophet complains of in some teachers: Jer. 6:14, "They have healed the wound of the daughter of my people slightly." And it is so with some persons: they make the healing of their wounds a slight work; a look, a glance of faith to the promises does it, and so the matter is ended. The apostle tells us that "the word did not profit" some, because "it was not well tempered" and mingled with faith. It is not a mere look to the word of mercy in the promise, but it must be mingled with faith until it is incorporated into the very nature of it; and then, indeed, it doth good unto the soul. If thou hast had a wound upon thy conscience, which was attended with weakness and disquietness, which now thou art freed of, how camest thou so? "I looked to the promises of pardon and healing, and so found peace." Yea, but perhaps thou hast made too much haste, thou hast done it overtly, thou hast not fed upon the promise so as to mix it with faith, to have got all the virtue of it diffused into thy soul; only thou hast done it slightly. Thou wilt find thy wound, ere it be long, breaking out again; and thou shalt know that thou art not cured.

4. Whoever speaks peace to himself upon any one account, and at the same time hath another evil of no less importance lying upon his spirit, about which he hath had no dealing with God, that man cries "Peace" when there is none. A little to explain my meaning: A man hath neglected a duty again and again, perhaps, when in all righteousness it was due from him; his conscience is perplexed, his soul wounded, he hath no quiet in his bones by reason of his sin; he applies himself for healing, and finds peace. Yet, in the meantime, perhaps, worldliness, or pride, or some other folly, wherewith the Spirit of God is exceedingly grieved, may lie in the bosom of that man, and they neither disturb him nor he them. Let not that man think that any of his peace is from God. Then shall it be well with men, when they have an equal respect to all God's commandments. God will justify us from our sins, but he will not justify the least sin in us: "He is a God of purer eyes than to behold iniquity."

5. When men of themselves speak peace to their consciences, it is seldom that God speaks humiliation to their souls. God's peace is humbling peace, melting peace, as it was in the case of David; never such deep humiliation as when Nathan brought him the tidings of his pardon.

But you will say, "When may we take the comfort of a promise as our own, in relation to some peculiar wound, for the quieting the heart?"

First, In general, when God speaks it, be it when it will, sooner of later. I told you before, he may do it in the very instant of the sin itself, and that with such irresistible power that the soul must needs receive his mind in it; sometimes he will make us wait longer: but when he speaks, be it sooner or later, be it when we are sinning or repenting, be the condition of our souls what they please, if God speak, he must be received. There is not any thing that, in our communion with him, the Lord is more troubled with us for, if I may so say, than our unbelieving fears, that keep us off from receiving that strong consolation which he is so willing to give to us.

But you will say, "We are where we were. When God speaks it, we must receive it, that is true; but how shall we know when he speaks?"

(1.) I would we could all practically come up to this, to receive peace when we are convinced that God speaks it, and that it is our duty to receive it. But, --

(2.) There is, if I may so say, a secret instinct in faith, whereby it knows the voice of Christ when he speaks indeed; as the babe leaped in the womb when the blessed Virgin came to Elisabeth, faith leaps in the heart when Christ indeed draws nigh to it. "My sheep," says Christ, "know my voice," John 10:4; -- "They know my voice; they are used to the sound of it;" and they know when his lips are opened to them and are full of grace. The spouse was in a sad condition, Cant. 5:2, -- asleep in security; but yet as soon as Christ speaks, she cries, "It is the voice of my beloved that speaks!" She knew his voice, and was so acquainted with communion with him, that instantly she discovers him; and so will you also. If you exercise yourselves to acquaintance and communion with him, you will easily discern between his voice and the voice of a stranger. When he doth speak, he speaks as never man spake; he speaks with power, and one way or other will make your "hearts burn within you," as he did to the disciples, Luke 24. He doth it by "putting in his hand at the hole of the door," Cant. 5:4, -- his Spirit into your hearts to seize on you.

He that hath his senses exercised to discern good or evil, being increased in judgement and experience by a constant observation of the ways of Christ's intercourse, the manner of the operations of the Spirit, and the effects it usually produceth, is the best judge for himself in this case.

Secondly, If the word of the Lord doth good to your souls, he speaks it; if it humble, if it cleanse, and be useful to those ends for which promises are given, -- namely, to endear, to cleanse, to melt and bind to obedience, to self-emptiness, etc. But this is not my business; nor shall I farther divert in the pursuit of this direction. Without the observation of it, sin will have great advantages towards the hardening of the heart.

CHAPTER XIV

The Necessity of Faith on Christ.

Now, the considerations which I have hitherto insisted on are rather of things preparatory to the work aimed at then such as will effect it. It is the heart's due preparation for the work itself, without which it will not be accomplished, that hitherto I have aimed at.

Directions for the work itself are very few; I mean that are peculiar to it. And they are these that follow:--

1. Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.

But thou wilt say, "How shall faith act itself on Christ for this end and purpose?" I say, sundry ways:--

(1.) By faith fill thy soul with a due consideration of that provision which is laid up in Jesus Christ for this end and purpose, that all thy lusts, this very lust wherewith thou art entangled, may be mortified. By faith ponder on this, that though thou art no way able in or by thyself to get the conquest over thy distemper, though thou art even weary of contending, and art utterly ready to faint, yet that there is enough in Jesus Christ to yield thee relief, Phil. 4:13. It staid the prodigal, when he was ready to faint, that yet there was bread enough in his father's house; though he was at a distance from it, yet it relieved him, and staid him, that there it was. In thy greatest distress and anguish, consider that fullness of grace, those riches, those treasures of strength, might, and help, that are laid up in him for our support, John 1:16, Col. 1:19. Let them come into and abide in thy mind. Consider that he is "exalted and made a Prince and a Saviour to give repentance unto Israel," Acts 5:31; and if not to give repentance, to give mortification, without which the other is not, nor can be. Christ tells us that we obtain purging grace by abiding in him, John 15:3. To act faith upon the fullness that is in Christ for our supply is an eminent way of abiding in Christ, for both our insition and abode is by faith, Rom. 11:19,20. Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: "I am a poor, weak creature; unstable as water, I cannot excel. This corruption if too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, the Lord Christ, that hath all fullness of grace in his heart, all fullness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, drying soul and make me more than a conqueror. 'Why sayest thou, O my soul, My way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint," Isa. 40:27-31. He can make the 'dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;' yea, he can make this 'habitation of dragons,' this heart, so full of abominable lusts and fiery temptations, to be a place for 'grass' and fruit to himself," Isa. 35:7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: "My grace is sufficient for thee," 2 Cor. 12:9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fullness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

(2.) Raise up thy heart by faith to an expectation of relief from Christ. Relief in this case from Christ is like the prophet's vision, Hab. 2:3, "It is for an appointed time, but at the end it shall speak, and not lie: though it tarry, yet wait for it; because it will surely come, it will not tarry." Though it may seem somewhat long to thee, whilst thou art under thy trouble and perplexity, yet it shall surely come in the appointed time of the Lord Jesus; which is the best season. If, then, thou canst raise up thy heart to a settled expectation of relief from Jesus Christ, -- if thine eyes are towards him "as the eyes of a servant to the hand of his master," when he expects to receive somewhat from him, -- thy soul shall be satisfied, he will assuredly deliver thee; he will slay the lust, and thy latter end shall be peace. Only look for it at his hand; expect when and how he will do it. "If ye will not believe, surely ye shall not be established."

But wilt thou say, "What ground have I to build such an expectation upon, so that I may expect not to be deceived?"

As thou hast necessity to put thee on this course, thou must be relieved and saved this way or none. To whom wilt thou go? So there are in the Lord Jesus innumerable things to encourage and engage thee to this expectation.

For the necessity of it, I have in part discovered it before, when I manifested that this is the work of faith and of believers only. "Without me," says Christ, "ye can do nothing," John 15:5' speaking with especial relation to the purging of the heart from sin, verse 2. Mortification of any sin must be by a supply of grace. Of ourselves we cannot do it. Now, "it hath pleased the Father that in Christ should all fullness dwell," Col. 1:19; that "of his fullness we might receive grace for grace," John 1:16. He is the head from whence the new man must have influences of life and strength, or it will decay every day. If we are "strengthened with might in the inner man," it is by "Christ's dwelling in our hearts by faith," Eph. 3:16,17. That this work is not to be done without the Spirit I have also showed before. Whence, then, do we expect the Spirit? from whom do we look for him? who hath promised him to us, having procured him for us? Ought not all our expectations to this purpose to be on Christ alone? Let this, then, be fixed upon thy heart, that if thou hast not relief from him thou shalt never have any. All ways, endeavours, contendings, that are not animated by this expectation of relief from Christ and him only are to no purpose, will do thee no good; yea, if they are any thing but supportments of thy heart in this expectation, or means appointed by himself for the receiving help from him, they are in vain.

Now, farther to engage thee to this expectation, --

(1.) Consider his mercifulness, tenderness, and kindness, as he is our great High Priest at the right hand of God. Assuredly he pities thee in thy distress; saith he, "As one whom his mother comforteth, so will I comfort you," Isa. 66:13. He hath the tenderness of a mother to a sucking child. Heb. 2:17,18, "Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted." How is the ability of Christ upon the account of his suffering proposed to us? "In that he himself hath suffered being tempted, he is able." Did the sufferings and temptations of Christ add to his ability and power? Not, doubtless, considered absolutely and in it itself. But the ability here mentioned is such as hath readiness, proneness, willingness to put itself forth, accompanying of it; it is an ability of will against all dissuasions. He is able, having suffered and been tempted, to break through all dissuasions to the contrary, to relieve poor tempted souls: "He is able to help." It is a metonymy of the effect; for, he can now be moved to help, having been so tempted. So chap. 4:15,16: "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." The exhortation of verse 16 is the same that I am upon, -- namely, that we would entertain expectations of relief from Christ, which the apostle there calls "grace for seasonable help." "If ever," says the soul, "help were seasonable, it would be so to me in my present condition. This is that which I long for, -- grace for seasonable help. I am ready to die, to perish, to be lost for ever; iniquity will prevail against me, if help come not in." Says the apostle, "Expect this help, this relief, this grace from Christ." Yea, but on what account? That which he lays down, verse 15. "That we may receive it;" suitable and seasonable help will come in. I shall freely say, this one thing of establishing the soul by faith in expectation of relief from Jesus Christ, on the account of his mercifulness as our high priest, will be more available to the ruin of thy lust and distemper, and have a better and speedier issue, than all the rigidest means of self-maceration that ever any of the sons of men engaged themselves unto. Yea, let me add, that never any soul did or shall perish by the power of any lust, sin, or corruption, who could raise his soul by faith to an expectation of relief from Jesus Christ.

(2.) Consider His faithfulness who hath promised; which may raise thee up and confirm thee in this waiting in an expectation of relief. He hath promised to relieve in such cases, and he will fulfill his word to the utmost. God tells us that his covenant with us is like the "ordinances" of heaven, the sun, moon, and stars, which have their certain courses, Jer. 31:36. Thence David said that he watched for relief from God "as one watched for the morning," -- a thing that will certainly come in its appointed season. So will be thy relief from Christ. It will come in its season. So will be thy relief from Christ. It will come in its season, as the dew and rain upon the parched ground; for faithful is he who hath promised. Particular promises to this purpose are innumerable; with some of them, that seem peculiarly to suit his condition, let the soul be always furnished.

Now, there are two eminent advantages which always attend this expectation of succour from Jesus Christ:--

[1.] It engages him to a full and speedy assistance. Nothing doth more engage the heart of a man to be useful and helpful to another than his expectation of help from him, if justly raised and countenanced by him who is to give the relief. Our Lord Jesus hath raised our hearts, by his kindness, care, and promises, to this expectation; certainly our rising up unto it must needs be a great engagement upon him to assist us accordingly. This the Psalmist gives us as an approved maxim, "Thou, Lord, never forsakest them that put their trust in thee." When the heart is once won to rest in God, to repose himself on him, he will assuredly satisfy it. He will never be as water that fails; nor hath he said at any time to the seed of Jacob, "Seek ye my face in vain." If Christ be chosen for the foundation of our supply, he will not fail us.

[2.] It engages the heart to attend diligently to all the ways and means whereby Christ is wont to communicate himself to the soul; and so takes in the real assistance of all graces and ordinances whatever. He that expects any thing from a man, applies himself to the ways and means whereby it may be obtained. The beggar that expects an alms lies at his door or in his way from whom he doth expect it. The way whereby and the means wherein Christ communicates himself is, and are, his ordinances ordinarily; he that expects any thing from him must attend upon him therein. It is the expectation that I speak of. If now there be any vigour, efficacy, and power in prayer or sacrament to this end of mortifying sin, a man will assuredly be interested in it all by this expectation of relief from Christ. On this account I reduce all particular actings, by prayer, meditation, and the like, to this head; and so shall not farther insist on them, when they are grounded on this bottom and spring from this root. They are of singular use to this purpose, and not else.

Now, on this direction for the mortification of a prevailing distemper you may have a thousand "probatum est's." Who have walked with God under this temptation, and have not found the use and success of it? I dare leave the soul under it, without adding any more. Only some particulars relating thereunto may be mentioned:--

First, Act faith peculiarly upon the death, blood, and cross of Christ; that is, on Christ as crucified and slain. Mortification of sin is peculiarly from the death of Christ, which shall assuredly be accomplished by it. He died to destroy the works of the devil. Whatever came upon our natures by his first temptation, whatever receives strength in our persons by his daily suggestions, Christ died to destroy it all. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. 2:14. This was him aim and intendment (wherein he will not fail) in his giving himself for us. That we might be freed from the power of our sins, and purified from all our defiling lusts, was his design. "He gave himself for the church, that he might sanctify and cleanse it; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish," Eph. 5:25-27. And this, by virtue of his death, in various and several degrees, shall be accomplished. Hence our washing, purging, and cleansing is everywhere ascribed to his blood, 1 John 1:8; Heb. 1:3; Rev. 1:5. That being sprinkled on us, "purges our consciences from dead works to serve the living God," Heb. 9:14. This is that we aim at, this we are in pursuit of, -- that our consciences may be purged from dead works, that they may be rooted out, destroyed, and have place in us no more. This shall certainly be brought about by the death of Christ; there will virtue go out from thence to this purpose. Indeed, all supplies of the Spirit, all communications of grace and power, are from hence; as I have elsewhere showed. Thus the apostle states it; Rom. 6:2, is the case proposed that we have in hand: "How shall we, that are dead to sin, live any longer therein?" -- "Dead to sin by profession; dead to sin by obligation to be so; dead to sin by participation of virtue and power for the killing of it; dead to sin by union and interest in Christ, in and by whom it is killed: how shall we live therein?" This he presses by sundry considerations, all taken from the death of Christ, in the ensuing verses. This must not be: verse 3, "know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" We have in baptism an evidence of our implantation into Christ; we are baptized into him: saith he. If indeed we are baptized into Christ, and beyond outward profession, we are baptized into his death. The explication of this, of one being baptized into the death of Christ, the apostle gives us, verses 4,6: "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "This is," saith he, "our being baptized into the death of Christ, namely, our conformity thereunto; to be dead unto sin, to have our corruptions mortified, as he was put to death for sin: so that as he was raised up to glory, we may be raised up to grace and newness of life." He tells us whence it is that we have this baptism into the death of Christ, verse 6; and this is from the death of Christ itself: "Our old man is crucified with him, that the body of sin might be destroyed;" "is crucified with him," not in respect of time, but causality. We are crucified with him meritoriously, in that he procured the Spirit for us to mortify sin; efficiently, in that from his death virtue comes forth for our crucifying; in the way of a representation and exemplar we shall assuredly be crucified unto sin, as he was for our sin. This is that the apostle intends: Christ by his death destroying the works of the devil, procuring the Spirit for us, hath so killed sin, as to its reign in believers, that it shall not obtain its end and dominion.

Secondly, Then act faith on the death of Christ, and that under these two notions, -- first, In expectation of power; secondly, In endeavours for conformity. For the first, the direction given in general may suffice; as to the latter, that of the apostle may give us some light into our direction, Gal. 3:1. Let faith look on Christ in the gospel as he is set forth dying and crucified for us. Look on him under the weight of our sins, praying, bleeding, dying; bring him in that condition into thy heart by faith; apply his blood so shed to thy corruptions: do this daily. I might draw out this consideration to a great length, in sundry particulars, but I must come to a close

2. I have only, then, to add the heads of the work of the Spirit in this business of mortification, which is so peculiarly ascribed to him.

In one word: This whole work, which I have described as our duty, is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it; as, --

(1.) He alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified. Without this conviction, or whilst it is so faint that the heart can wrestle with it or digest it, there will be no thorough work made. An unbelieving heart (as in part we have all such) will shift with any consideration, until it be overpowered by clear and evident convictions. Now this is the proper work of the Spirit: "He convinces of sin," John 16:8; he alone can do it. If men's rational considerations, with the preaching of the letter, were able to convince them of sin, we should, it may be, see more convictions than we do. There comes by the preaching of the word an apprehension upon the understandings of men that they are sinners, that such and such things are sins, that themselves are guilty of them; but this light is not powerful, nor doth it lay hold on the practical principles of the soul, so as to conform the mind and will unto them, to produce effects suitable to such an apprehension. And therefore it is that wise and knowing men, destitute of the Spirit, do not think those things to be sins at all wherein the chief movings and actings of lust do consist. It is the Spirit alone that can do, that doth, this work to the purpose. And this is the first thing that the Spirit doth in order to the mortification of any lust whatever, -- it convinces the soul of all the evil of it, cuts off all its pleas, discovers all its deceits, stops all its evasions, answers its pretences, makes the soul own its abomination, and lie down under the sense of it. Unless this be done all that follows is in vain.

(2.) The Spirit alone reveals unto us the fullness of Christ for our relief; which is the consideration that stays the heart from false ways and from despairing despondency, 1 Cor. 2:8.

(3.) The Spirit alone establishes the heart in expectation of relief from Christ; which is the great sovereign means of mortification, as hath been discovered, 2 Cor. 1:21.

(4.) The Spirit alone brings the cross of Christ into our hearts with its sin-killing power; for by the Spirit are we baptized into the death of Christ.

(5.) The Spirit is the author and finisher of our sanctification; gives new supplies and influences of grace for holiness and sanctification, when the contrary principle is weakened and abated, Eph. 3:16-18.

(6.) In all the soul's addresses to God in this condition, it hath supportment from the Spirit. Whence is the power, life, and vigour of prayer? whence its efficacy to prevail with God? Is it not from the Spirit? He is the "Spirit of supplications" promised to them "who look on him whom they have pierced," Zech. 12:10, enabling them "to pray with sighs and groans that cannot be uttered," Rom. 8:26. This is confessed to be the great medium or way of faith's prevailing with God. Thus Paul dealt with his temptation, whatever it were: "I besought the Lord that it might depart from me." What is the work of the Spirit in prayer, whence and how it gives us in assistance and makes us to prevail, what we are to do that we may enjoy his help for that purpose, is not my present intendment to demonstrate.

MONERGISM BOOKS

On the Mortification of Sin in Believers by John Owen, Copyright © 2010

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Table of Contents

The eReads

Sanctification Via Union with Christ

The Expulsive Power of a New Affection

The Saint's Call to Arms

Preacher of Good Tidings

The Christian in Romans 7

Christ our Surety

Growth in Grace

Justification and Sanctification: How do they Differ?

Sanctification in Christ

The Nature of Sanctification and Gospel Holiness

Mortifying Sin: Bringing Your Lust to the Gospel

Works of the Self-Righteous

Sanctification

Strength Against Sin

Holy Raiment of One's Own Weaving

Definitive Sanctification

The Moral Law as a Rule of Obedience

True Christian Freedom

Sanctification and Good Works

The Sanctification of the Saint

The Doctrine of Mortification

Entire Sanctification

The Gospel Mystery of Sanctification

On the Mortification of Sin in Believers

The Doctrine of Sanctification

Holiness

The Life of God in the Soul of Man

The Bruised Reed

Precious Remedies Against Satan's Devices

The Westminster Confession of Faith

Are We Basing Justification on Sanctification

Does Sin Make You Worry if You Are Really Saved?

What Does the Phrase "Dead in Sin" Mean?

Our Ongoing Need of Redemption as Christians

To Cut Off the Sinner from All Hope In Himself

Christ Vs. Moralism

Will Nice People Be Saved?

Growing in Grace & Conscious of Sin

Copyright

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