Chapter 28

"All these things have I kept from my youth." And Paul saith of himself (Acts xxiii. 1,) "that he had lived in all good conscience before God till that very day;" meaning, that even while he was a Pharisee unconverted, he had not tortured his conscience, nor done anything directly against it, but had always walked according to his light. See Acts xxvi. 9.

11. A way of zeal may deceive many who may think their case unquestionable, because they are zealous for their way, and, as they think, their zeal is pure for God. Was not Paul, while a Pharisee, very zealous, when, out of zeal to his way, he persecuted the church, Philip. iii. 6. See my zeal for the Lord, could I thus say, 2 Kings x. 16; and the Jews had a zeal of God, but not according to knowledge, Rom. x. 2; and Christ tells us, that such as should persecute the Apostles unto death, would think they did God good service, John xvi. 2.

12. Some also may put it beyond question, that they are in the right way, because they are more strict in all their ways than others, and will not so much as keep fellowship or company with them; saying, with those, (Isaiah lxv. 5) "Stand by, I am holier than thou, come not near to me," who yet are but a smoke in God's nose, and a fire that burneth all the day.

13. Some may rest on, and deceive themselves with their great attainments, and more than ordinary experiences, when, alas! we see to what a height some may come, and yet prove nothing. Let such souls read with trembling that word of Paul, Heb. vi 4, 5, where we see some may come to be enlightened, to taste of the heavenly gift, to be made partakers of the Holy Ghost, to taste the good word of God, and the powers of the world to come, and yet prove cast-aways; taking these expressions as pointing forth something distinct from real grace.

Many such false ways, wherein men please themselves, might be mentioned; by these every one may see cause of searching and trying over and over again. It is a dreadful thing to be deceived here, and it is best to put it to a trial, when there is a possibility of getting the matter helped. And many may fear and tremble when they see they are not yet come the length of many such as sit down without Christ, and lose all their labour. Oh, if this could put people to a serious examination and trial of themselves, and of the nature of that way wherein they are, and rest at present!

_Thirdly_, We might here observe, that this true and living way is but one for all. There is but "one Mediator between God and man," 1 Tim. ii. 5. One Mediator for both Old and New Testament, the seed of the woman. Howbeit the Lord's dispensations with his people, in that one way, may be various, as his way with his people under the law is different from his way with his people under the gospel; and his dispensations with individual believers, whether under the law or under the gospel, is not the same in all things.

And this should teach us to relinquish our own ways, and to enter into this one only way; and it should move such as are in this way to study unity and agreement among themselves; and yet not infer or suppose, that God's way with them must be in all things alike. Yea, though the Lord's way with them be different from his way with others, and more dark, disconsolate, and bitter, yet let them be quiet and silent before the Lord, and acknowledge his goodness that hath brought them into the one only way, Jesus Christ, and keepeth them there.

But, _fourthly,_ The main thing here, and which is obvious, is this, that Jesus Christ is the way to the Father, the one and only way, the sovereign and excellent way, and he alone is the way. There is not another. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved," Acts iv. 12.

For clearing of this, we shall speak a little to those four things, and shew,

1. What is our case, and what need we have of a way.

2. How Christ answereth this our case and necessity, and is a fit way for us.

3. How he alone is the way, and answereth this our case.

4. What are the rare advantages and specialities of this way.

And this will make way for our clearing up, how Christ is made use of as a way by poor sinners.

For the first of these, our present case and necessity, something was spoken to it before; we shall reduce all those to two heads. The first is, our state of guilt, and separation from God because of sin and guilt; the next is, our state of wickedness and enmity against God.

As to the first, we may take notice of those things:

1. That sin, original and actual, hath separated us from God, and cast us out of his favour, and out of that station of favour and friendship which once we were advanced to in Adam.

2. That we are under God's curse and wrath, and excommunicated from the presence of the Lord, by a sad, yet just, sentence according to law, and so are under death.

As to the next thing, we may take notice of those particulars:

1. That we are impure and polluted with sin and daily iniquity.

2. That we are ignorant of the right way of returning into favour with God, seeking out to ourselves many inventions.

3. That we are impotent for any good work or commanded duty.

That not only so, but we are unwilling to do any thing that is good, or to enter into the way when pointed out unto us; yea, we are enemies to God by wicked works, and have an innate hatred to all his ways.

5. We desire not to be out of the condition whereinto we are; there we love to lie and sleep, and desire not to be roused up or awakened.

6. We are under the power and command of Satan, who leadeth us out of the way, yea, and driveth us forward in the wrong way, to our perdition.

These things are plain and undeniable, and need no further confirmation; though, alas! it is little believed or laid to heart by many.

For the second, how Christ answereth this our case and necessity. He is a way to us to help us out of both these, both out of our state of guilt and separation, and out of our state of wickedness and enmity.

And, first, he helpeth us out of our state of guilt and separation:

1. By taking away our guilt and sin; "being made sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21. He hath filled the great gap betwixt God and us, with his body, and hath made of it, as it were, a bridge, by which they may go over to the Father: "We enter now into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh," Heb. x. 19, 20; "we are now brought near by his blood," Eph. ii. 13, so that through him we are restored again to friendship with God, and made one with him; for Christ the Mediator hath "made both one, reconciling Jews and Gentiles both unto God, in one body, by the cross, having slain the enmity," Eph. ii. 16.

2. By taking away the curse and wrath that was due to us, being "made a curse for us," Gal iii. 13. So that he is become our peace, and "through him we have access by one spirit unto the Father, and are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," Eph. ii. 14, 18, 19. "He is set forth to be a propitiation through faith in his blood," Rom. iii. 25. 1 John ii. 2, and iv. 10. "By him have we now received atonement," Rom. v. 11.

Next, he helpeth us out of our state of wickedness and enmity,

1. By taking away our impurity and uncleanness, "by washing us and cleansing us in his blood," Ezek. xvi. 6-9. Col. i. 22, "having purchased grace for us," Eph. v. 1, 3, "we are blessed with all spiritual blessings in him." He applieth his merits, and layeth the foundation of grace and holiness in the soul, and carrieth on the work of mortification and vivification; and so killing the old man by his Spirit, both meritoriously and efficiently, he cleanseth and washeth. Hence, we are said to be baptised with him in his death, and buried with him by baptism into death, that we should walk in newness of life. And so our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. vi. 3, 4, 6. And for our daily infirmities and escapes, whereby we pollute ourselves, his blood "is a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness," Zech. xiii. 1; and to this fountain he bringeth by the spirit of repentance, which he, as an exalted prince, bestoweth, Acts. v. 31, and by faith. So 1 John ii. 1, "if any man sin, we have an advocate with the Father," &c.

2. As for our ignorance and blindness, he taketh that away, being given for a light to the Gentiles, Isa. xlii. 6, and xlix. 6. Luke ii. 32. He is sent to open the blind eyes, Isa. xlii. 7; to bring out the prisoners from their dark prisons, Isa. xlii. 7, and lxi. 1. Yea, he is anointed for this end, so that such as walk in darkness see a great light, and they that dwell in the land of the shadow of death, upon them the light hath shined, Isa. ix. 2. Matth. iv. 15; and he hath eye-salve to give, Rev. iii. 18.

3. He is qualified for taking away our impotency, so that through him we can do all things, Philip, iv. 13; "when we are weak, we are strong in him who is our strength, and liveth in us," 2 Cor. xii. 10. Gal. ii. 20. Hence, "he worketh in us both to will and to do of his own good pleasure," Philip. ii. 13.

4. He also taketh away our natural averseness, unwillingness, wickedness, and hatred of his ways, making his people "willing in the day of his power," Psal. cx. So he taketh away "the enmity that is in us," Col. ii. 20, and reconcileth us to God and to his ways, that our hearts do sweetly comply with them, and we become most willing and glad to walk in them, yea, and "to run the way of his commandments through his enlarging of our hearts," Psal. cxix. 22.

5. He likewise taketh away that desire and willingness, which we have, to lie still in our natural condition, by convincing us of the dreadful hazard thereof, through the spirit of conviction, whereby he convinceth the world of it, John xvi. 8, and circumciseth their ears to hear, and maketh them willing to hearken to the counsel of God.

6. As for the power and dominion of Satan, he breaketh that, by "leading captivity captive," Eph. iv. 8; Psal. lxviii. 18; "and spoiling the strongman's house; for he is come to destroy the works of the devil," 1 John iii. 8; "and he spoileth principalities and powers," Col. ii. 15. Thus, as a captain of salvation, he leadeth them out as a conqueror; having paid the price, he delivereth also by power and authority from the hand of this jailor.

And thus we see how he answereth our case and necessity, and is a fit way for us; and though this be not questioned, yet little is it believed and considered, and less put in practice.

And as for the third particular, that he alone is this way, and answereth our case herein, it needeth not be much spoken to, since it is clear and manifest, confirmed by the experience of all generations, and the disappointments of fools who have been seeking other ways. Angels in heaven cannot do our business, they cannot satisfy justice for us, nor have they any power over our heart to turn it as they will; nay, they are not acquainted with our secret thoughts, that cabinet is kept close from them, and reserved as the peculiar privilege of God alone. The blood of bulls and of goats cannot do it; for the apostle tells us, that it is impossible for that to take away sin, Heb. x. 4. That blood shed according to the law did cleanse ceremonially, but it is only the blood of Jesus, typified by that, which cleanseth really; so that we are sanctified through the offering of the body of Jesus Christ once for all, Heb. x. 10. No pains or labour of ours can avail here. The Lord will not be pleased with thousands of rams, or with ten thousands of rivers of oil. "He will not take our first-born for our transgression, nor the son of our body for the sin of our soul," Micah vi. 7. Ordinance and means will not do it, nor any invention of our own: "no man can by any means redeem his brother, or give to God a ransom for him; for the redemption of the soul is precious, and it ceaseth for ever," Psal. xlix. 7, 8. He alone hath laid down the price; all our sufferings, prayers, tears, labours, penances, and the like, signify nothing here; they cannot satisfy justice for one sin.

As to the fourth particular, viz., the singularity of this way, those things make it manifest and apparent:

1. This is such a way as can discover itself, and make itself known unto the erring traveller. Christ Jesus is such a way as can say to the wandering soul, "this is the way, walk ye in it," Isa. xxx. 25. No way can do this. This is comfortable.

2. This way can not only discover itself to the wandering traveller, but also it can bring folk into it. Christ can bring souls unto himself, when they are running on in their wandering condition. He can move their hearts to turn into the right way, put grace in their soul for this end, begin resolutions in them, and sow the seed of faith; and so stay their course which they were violently pursuing, and make them look about and consider what they are doing. As the former was good news to poor, blind, and witless creatures that were wandering and knew not whither they were going; so this is good news to poor souls that find their heart inclining to wander, and loving to go astray.

3. This way can cause us walk in it. If we be rebellious and obstinate, he can command with authority; for he is given for a leader and commander, Isa. lv. 4. How sweet should this be to the soul that is weighted with a stubborn, untractable, and unpersuadable heart, that he, as a king, governor, and commander, can with authority draw or drive, and cause us follow and run?

4. This way is truth, as well as the way; so that the soul that once entereth in here is safe for ever; no wandering here. "The wayfaring men, though fools, shall not err in this way," Isa. xxxv. 8. "He will bring the blind by a way that they knew not, and lead them in paths that they have not known; he will make darkness light before them, and crooked things straight; those things will he do unto them, and not forsake them," Isa. xlii. 16.

5. This way is also life, and so can revive the faint and weary traveller. "He giveth power to the faint, and to them that have no might he increaseth strength; yea, he renews their strength, and makes them mount up with wings as eagles, and run and not be weary, and walk and not be faint," Isa. xl. 29, 31; "and so he giveth legs to the traveller, yea, he carrieth the lambs in his bosom," Isa. xl. 11. Oh! who would not walk in this way? what can discourage the man that walketh here? what can he fear? No way can quicken and refresh the weary man. This way can do it; yea, it can quicken one that is as dead, and cause him march on with fresh alacrity and vigour.

6. From all these it followeth, that this way is a most pleasant, heartsome, desirable and comfortable way. The man is safe here, and he may "sing in the ways of the Lord," Psalm cxxxviii. 5. "For wisdom's ways are ways of pleasantness, and all her paths are peace," Prov. iii. 17. He is a way that is food, physic, cordials, and all that the poor traveller standeth in need of till he come hence.

From all which, ere we come to particulars, we shall in general point out those duties, which natively result thence, by way of use.

1. O what cause is there here for all of us to fall a wondering, both that God should ever have condescended to have appointed a way how sinners and rebels, that had wickedly departed from him, and deserved to be cast out of his presence and favour for ever, might come back again, and enjoy happiness and felicity in the friendship and favour of that God that could have got the glory of his justice in our destruction, and stood in no need of us, or of any thing we could do: as also, that he appointed such a way, that Jesus Christ his only Son, should, to speak so, lie as a bridge betwixt God and sinful rebels, and as a highway, that they might return to the great God upon him. Let all the creation of God wonder at this wonderful condescending love of God, that appointed such a way; and of Christ, that was content to lout so low as to become this way to us, this new and living way; and that for this end he should have taken on flesh, and become Emmanuel, God with us, and tabernacled with us, that through this vail of his flesh, he might consecrate a way to us. Let angels wonder at this condescendency.

2. Hence we may see ground of being convinced of those things: (1.) That naturally we are out of the way to peace and favour with God, and in a way that leadeth to death, and so that our misery and wretchedness, so long as it is so, cannot be expressed. (2.) That we can do nothing for ourselves; set all our wits a-work, we cannot fall upon a way that will bring us home. (3.) That it is madness for us to seek out another way, and to vex ourselves in vain, to run to this and to that mean or invention of our own, and be found fools in the end. (4.) That our madness is so much the greater in this, that we will turn to our own ways that will fail us, when there is such a noble and excellent, and every way satisfying way prepared to our hand. (5.) That our wickedness is so desperate, that the way which is pointed out to us doth not please us, and that we will not enter into it, nor walk in it. (6.) That this way, which is also the truth and the life, is only worth the embracing, and is only safe and sure; we should be convinced and persuaded of the worth, sufficiency, and desirableness of this way. Reason, with ordinary light from the word, may teach these things; but grace can only carry them into the heart, and make them take rooting there.

3. We may read here our obligation to those particulars: (1.) To turn our back upon all other false and deceitful ways, and not rest there. (2.) To enter into this way, though "the gate be narrow and strait," Matt vii. 13. Luke xiii. 24, yet "to strive to enter in." (3.) To resolve to abide in that way as acquiescing in it, resting satisfied with it, and thus to be "rooted in him," Col. ii. 7, and "to dwell in him," 1 John iii. 24, and "to live in him," or "through him," 1 John iv. 9. (4.) To "walk in this way," Col. ii. 6. that is, to make constant use of him, and to make progress in the way in and through him; to go from strength to strength in him, drawing all our furniture from him, by faith, according to the covenant; and that the soul should guard against, 1. stepping aside out of this good and pleasant way; 2. backsliding; 3. sitting up, and fainting by the way.

In a word, this pointeth out our duty, to make use of Christ as our way to the Father, and only of Christ; and this leads us to the particulars we shall speak a little to.

There are two main things which stand in our way, and hinder us from approaching to the Father. 1. Unrighteousness and guilt, whereby we are legally banished, because of the broken covenant, and the righteous sentence of God according to that covenant. And, 2. Wickedness, impurity, and unholiness, which is, as a physical bar, lying in our way; because nothing that is unclean can dwell and abide with him, who is of purer eyes than he can behold iniquity; and nothing that is unclean can enter in there where he is. So then there must be an use-making of Christ, as a way through both these impediments; we need justification and pardon for the one, and sanctification and cleansing for the other. Now Christ being the way to the Father, both as to justification, in taking away the enmity, in changing our state, and removing our unrighteousness and guilt, whereby we were lying under the sentence of the law, adjudging such sinners as we are to hell; and as to sanctification, in cleansing us from all our pollutions, renewing our souls, washing away our spots and defilements, &c. He must be made use of in reference to both.

In speaking to the _first_, we shall be the shorter, because through God's great mercy, the gospel's pure way of justification by faith in Christ is richly and abundantly cleared up by many worthy authors, of late, both as concerning the theoretical and practical part.