Chapter 11

There are works that cost nothing, and works that are chargeable; and observe it, the unsound faith will choose to itself the most easy works it can find: for example, there is reading, praying, hearing of sermons, baptism, breaking of bread, church-fellowship, preaching, and the like; and there is mortification of lusts, charity, simplicity, and open-heartedness with a liberal hand to the poor, and their like also. Now, the unsound faith picks and chooses, and takes and leaves; but the true faith does not so. Satan is afraid that men should hear of justification by Christ, lest they should embrace it. But yet if he can prevail with them to keep fingers off, although they do hear and look on and practise lesser things, he can the better bear it; yea, he will labor to make such professors bold to conclude they shall by that kind of faith enjoy Christ, though by that they cannot embrace him nor lay hold of him; for he knows that how far soever a man engages in a profession of Christ with a faith that looks on but cannot receive nor embrace him, that faith will leave him to nothing but mistakes and disappointments at last.

The Son of God was manifest that he might destroy the works of the devil, but these men profess his faith and keep these works alive in the world. 1 John, 3. Shall these pass or such as believe to the saving of the soul? For a man to be content with this kind of faith and to look to go to salvation by it, what to God is a greater provocation?

The devil laugheth here, for he knows he has not lost his vassal by such a faith as this, but that rather he hath made use of the gospel, that glorious word of life, to secure his captive, through his presumption of the right faith, the faster in his shackles.

FAITH AND WORKS.

When I write of justification before God from the dreadful curse of the law, then I must speak of nothing but grace, Christ, the promise, and faith; hut when I speak of our justification before men, then I must join to these good works; for grace, Christ, and faith are things invisible, and so not to be seen by another, otherwise than through a life that befits so blessed a gospel as has declared unto us the remission of our sins for the sake of Jesus Christ. He then that would have forgiveness of sins, and so be delivered from the curse of God, must believe in the righteousness and blood of Christ; but he that would show to his neighbors that he hath truly received this mercy of God, must do it by good works, for all things else to them is but talk; as for example, a tree is known to be what it is, whether of this or that kind, by its fruit. A tree it is without fruit; but so long as it so abideth, there is minisered occasion to doubt what manner of tree it is.

JUSTIFICATION AND SANCTIFICATION DISTINGUISHED.

A believer is to do nothing for justification, only believe and be saved; though the law be a rule for every one that believes to walk by, it is not for justification. But if you do not put a difference between justification wrought by the Man Christ without, and sanctification wrought by the Spirit of Christ within, teaching believers their duty to their God for his love in giving Christ, you are not able to divide the word aright; but contrariwise, you corrupt the word of God, and cast stumbling-blocks before the people, and will certainly one day most deeply smart for your folly, except you repent.

To those who do believe in Christ aright, and lay him for their foundation: see that you are laborers after a more experimental knowledge of our Lord Jesus Christ; fly more to his birth, death, blood, resurrection, ascension, and intercession, and fetch refreshing for your souls more and more from him without, through the operation of his Spirit within; and though the fruits of the Spirit be excellent, and to be owned where they are found, yet have a care you take not away the glory of the blood of Christ shed on the cross without the gates of Jerusalem, and give it them; which you will do, if you content yourselves and satisfy your consciences with this--that you find the fruits of the Spirit within you--and do not go for peace and consolation of conscience to the blood of Jesus shed on the cross.

Therefore learn of the saints, or rather of the Spirit, who teaches to sing this song, "Thou art worthy to take the book and to open the seals thereof, for thou wast slain and hast redeemed us to God by thy blood." Rev. 5: 9.

And as for you that cannot yet well endure to think that you should be justified by the blood of the Son of Mary shed on the cross without the gate, I say to you, "Kiss the Son, lest he he angry and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him." Psa. 2:12.

The work of the Spirit is to lead us into the sayings of Christ; which, as to our redemption from death, are such as these: "I lay down my life, that you may have life; I give my life a ransom for many; and the bread which I give is my flesh, which I will give for the life of the world."

The Holy Ghost breatheth nowhere so as in the ministry of this doctrine; this doctrine is sent with the Holy Ghost from heaven.

What is the church of God redeemed by from the curse of the law? It is by something done within them, or by something done without them.

If you say it is redeemed by something that worketh in them, then why did the man Christ Jesus hang on the cross on Calvary, without the gate of Jerusalem, for the sins of his children? and why do the Scriptures say that "through this man is preached to us the forgiveness of sins?"

The answer thou givest is, "The church of God is redeemed by Christ Jesus who is revealed in all believers, and Christ Jesus wrought in them mightily, and it was he that wrought in them to will and to do. This is plain scripture; and the man Christ Jesus," sayest thou, "hanged on the cross on Calvary because they wickedly judged him to be a blasphemer, and through their envy persecuted him to death because he bore witness against them, and in their account he died and hanged on the cross an evil-doer."

Ha, friend, I had thought thou hadst not been so much hardened. Art thou not ashamed thus to slight the death of the man Christ Jesus on the cross, and reckon it not effectual for salvation, but sayest, the church is redeemed by Christ Jesus who is revealed within? and to confirm it, thou dost also corruptly bring in this scripture: "Whereunto I labor, according to his working which worketh in me mightily; "by which words Paul signifies, that as God was with him in the ministry of the word, so did he also strive according to his working which wrought in him mightily. What is this to the purpose?

That thy answer is false, I shall clearly prove. First, because thou deniest that redemption was wrought out for sinners by the man Christ Jesus on the cross on Calvary; when the scripture says plainly, that when he did hang on the tree, then did he bear our sins there in his own body. And secondly, in thy saying it is redeemed by Christ within, by being within, when the work of the Spirit of Christ in believers is to make known to the soul, by dwelling within, which way and how they are redeemed by the man Christ Jesus on the cross. And this I prove further, because when thou art forced to answer to these words, Why did the man Christ Jesus hang en the cross, on Calvary for the sins of his children? thou sayest, "Because they wickedly judged him to be a blasphemer." Friend, I did not ask thee why the JEWS did put him to death; but why was he crucified there for the sins of his children? But thou, willing to cover over thine error, goest on cunningly, saying, that through their envy they persecuted him to death for an evil-doer.

As for thy saying that salvation is Christ within, if thou mean in opposition to Christ without, instead of pleading for Christ thou wilt plead against him; for Christ, God-man, without on the cross, did bring in salvation for sinners; and the right believing of that justifies the soul. Therefore Christ within, or the Spirit of him who did give himself a ransom, doth not work out justification for the soul in the soul, but doth lead the soul out of itself and out of what can he done within itself, to look for salvation in that Man that is now absent from his saints on earth. 2 Cor. 5:6. Why so? For it knows that there is salvation in none other, Acts 4: 12; and therefore I would wish thee to have a care what thou doest, for I tell thee, that Man who is now jeered by some, because he is preached to be without them, will very suddenly come the second time to the great overthrow of those who have spoken and shall still speak against him.

And indeed they that will follow Christ aright must follow him without, to the cross without, for justification on. Calvary without--that is, they must seek for justification by his obedience without--to the grave without, and to his ascension and intercession in heaven without; and this must be done through the operation of his own Holy Spirit that he has promised shall show these things unto them, being given within them for that purpose. Now the Spirit of Christ, that leads also; but whither? It leads to Christ without.

What a poor argument is this to say, that "because the Spirit of Christ doth convince of sin, therefore whatsoever doth convince of sin must needs be the Spirit of Christ:" as much as to say, because the saints are called the light of the world, therefore the saints are the Saviour of the world, seeing Christ also doth call himself the light of the world; or because the moon hath or is light, therefore the moon is the sun.

X. CONVICTION OF SIN.

WHEN man is taken and laid under the day of God's power, when Christ is opening his ear to discipline, and speaking to him that his heart may receive instruction, many times that poor man is as if the devil had found him, and not God. How frenzily he imagines; how crossly he thinks; how ungainly he carries it under convictions, counsels, and his present apprehension of things! I know some are more powerfully dealt withal, and more strongly bound at first by the word; but others more in an ordinary manner, that the flesh and reason may be seen to the glory of Christ. Yea, and where the will is made more quickly to comply with its salvation, it is no thanks to the sinner at all. It is the day of the power of the Lord that has made the work so soon to appear. Therefore count this an act of love, in the height of love; love in a great degree.

"I heard thy voice in the garden." Gen. 3: 10. It is a word from without that does it. While Adam listened to his own heart, he thought fig-leaves a sufficient remedy; but the voice that walked in the garden shook him out of all such fancies.

A man's own righteousness will not fortify his conscience from fear and terror, when God begins to come near to him to judgment.

Few know the weight of sin. When the guilt thereof takes hold of the conscience, it commands homeward all the faculties of the soul.

It was upon this account that Peter and James and John were called the sons of thunder, because in the word which they were to preach there were to be not only lightnings, but thunders--not only illuminations, but a great seizing of the heart with the dread and majesty of God, to the effectual turning of the sinner to him.

Lightnings without thunder are in this case dangerous, because they that receive the one without the other are subject to miscarry: they were once enlightened, but you read of no thunder they had, and they were subject to fall into an irrecoverable state. Paul had thunder with his lightning, to the shaking of his soul; so had the three thousand, so had the jailer: they that receive light without thunder, are subject to turn the grace of God into wantonness; but they that know the terror of God will persuade men. So then, when he decrees to give the rain of his grace to a man, he makes a way for the lightning and thunder; not the one without the other, but the one following the other.

We have had great lightnings in this land of late years, but little thunders; and that is one reason why so little grace is found where light is, and why so many professors run on their heads in such a day as this is, notwithstanding all they have seen.

The method of God is to kill and make alive, to smite and then heal.

He that hath not seen his lost condition, hath not seen a safe condition; he that did never see himself in the devil's snare, did never see himself in Christ's bosom.

Grace proceeds from the throne, from the throne of God and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee; one of the two must be thy lot: either thou must accept of God's grace, and be content to be saved freely thereby, notwithstanding all thy undeservings and unworthiness, or else thou must be damned for thy rebellion, and for thy neglecting of this grace. Wherefore consider with thyself, and think what is best to be done. Is it better that thou submit to the grace and mercy of God, and that thou accept of grace to reign for thee, in thee, and over thee, than that thou shouldst run the hazard of eternal damnation because thou wouldst not be saved by grace? Consider of this, I say, for grace is now in authority: it reigns, and proceeds from the throne. This therefore calls for thy most grave and sedate thoughts. Thou art in a strait; wilt thou fly before Moses, or with David fall into the hands of the Lord? Wilt thou go to hell for sin, or to life by grace? One of the two, as was said before, must be thy lot; for grace is king, is upon the throne, and will admit of no other way to glory. Rom. 5:2. In and by it thou must stand, if thou hast any hope, or canst at all rejoice in hope of the glory of God.

If thou do get off thy convictions, and not the right way--which is by seeing thy sins washed away by the blood of Jesus Christ--it is a question whether God will ever knock at thy heart again or no; but rather say, "Such a one is joined to idols; let him alone. My spirit, my ministers, my word, my mercy, my grace, my love, my pity, my common providences, shall no more strive with him; let him alone." O sad! O miserable! who would slight convictions that are on their souls, which tend so much for their good?

In the creation of man, God began with his outside; but in the work of regeneration, he first begins within, at the heart.

Whoever receive the grace that is tendered in the gospel, they must be quickened by the power of God, their eyes must be opened, their understandings illuminated, their ears unstopped, their hearts circumcised, their wills also rectified, and the Son of God revealed in them.

XI. CONVERSION.

THE DIFFICULTY OF CONVERSION.

CONVERSION to God is not so easy and so smooth a thing, as some would have men believe it is. Why is man's heart compared to fallow ground, God's word to a plough, and his ministers to ploughmen, if the heart indeed has no need of breaking in order to the receiving of the seed of God unto eternal life? Why is the conversion of the the soul compared to the grafting of a tree, if that be done without cutting?

CONVERSION THE POWER OF GOD.

A broken heart is the handy-work of God, a sacrifice of his own preparing, a material fitted for himself. By breaking the heart he opens it, and makes it a receptacle for the graces of his Spirit; that is the cabinet, when unlocked, where God lays up the jewels of the gospel: there he puts his fear: "I will put my fear in their heart;" there he writes his law: "I will write my law in their heart;" there he puts his Spirit: "I will put my Spirit within you."

The heart God chooses for his cabinet: there he hides his treasure; there is the seat of justice, mercy, and of every grace of God.

Here is naught but open war, acts of hostility, and shameful rebellion on the sinner's side; and what delight can God take in that? Wherefore, if God will bend and buckle the spirit of such a one, he must shoot an arrow at him, a bearded arrow, such as may not be plucked out of the wound--an arrow that will stick fast, and cause that the sinner fall down as dead at God's foot. Then will the sinner deliver up his arms, and surrender up himself as one conquered into the hand of God, and beg for the Lord's pardon, and not till then sincerely.

And now God has overcome, and his right hand and his holy arm have gotten him the victory. Now he rides in triumph, with his captive at his chariot-wheel; now he glories, now the bells in heaven do ring, now the angels shout for joy, yea, are bid to do so: "Rejoice with me, for I have found my sheep which was lost."

REGENERATION.

Thou thinkest that thou art a Christian; thou shouldst be sorry else. Well, but when did God show thee that thou wert no Christian? When didst thou see that; and in the light of the Spirit of Christ see that thou wert under the wrath of God because of original sin? Rom. 5:12. Nay, dost thou know what original sin means? Is it not the least in thy thoughts? And dost thou not rejoice in secret that thou art the same that thou ever wert? If so, then know for certain that the wrath of God to this very day ahideth on thee, John 3:36; and if so, then thou art one of those that will fall in the judgment, except thou art born again and made a new creature. 2 Cor. 5:17

THE STRAIT GATE.

The porch, at which was an ascent to the temple, had a gate belonging to it. This gate, according to the prophet Ezekiel, was six cubits wide. The leaves of this gate were double, one folding this way, the other folding that. Ezek. 40:48.

Now here some may object, and say, "Since the way to God by these doors was so wide, why doth Christ say the way and gate is narrow?"

ANSWER. The straitness, the narrowness, must not be understood of the gate simply, but because of that cumber that some men carry with them that pretend to be going to heaven. Six cubits! What is sixteen cubits to him who would enter in here with all the world on his back? The young man in the gospel who made such a noise for heaven, might have gone in easy enough, for in six cubits breadth there is room; but, poor man, he was not for going in thither unless he might carry in his houses upon his shoulders too; and so the gate was strait. Mark 10:17-23.

Wherefore, he that will enter in at the gate of heaven, of which this gate into the temple was a type, must go in by himself, and not with his bundles of trash on his back; and if he will go in thus, he need not fear but there is room. "The righteous nation that keepeth the truth, they shall enter in."

They that enter in at the gate of the inner court must be clothed in fine linen; how then shall they go into the temple that carry the clogs of the dirt of this world at their heels? Thus saith the Lord, "No stranger uncircumcised in heart, or uncircumcised in flesh, shall enter into my sanctuary."

The wideness, therefore, of this gate, is for this cause here made mention of, namely, to encourage them that would gladly enter thereat according to the mind of God, and not to flatter them that are not for leaving off all for God.

Wherefore let such as would go in remember that here is room, even a gate to enter at, six cubits wide. We have been all this while but on the outside of the temple, even in the courts of the house of the Lord, to see the beauty and glory that is there. The beauty hereof made men cry out and say, "How amiable are thy tabernacles, O Lord of hosts; my soul longeth, yea, fainteth for the courts of the Lord;" and to say, "A day in thy courts is better than a thousand."

COMING TO CHRIST.

QUESTION. How must I be qualified before I shall dare to believe in Christ?

ANSWER. Come, sensible of thy sins and of the wrath of God due unto them, for thus thou art bid to come Matt. 11:28.

QUESTION. Did ever any come thus to Christ?

ANSWER. David came thus, Paul and the jailer came thus; also Christ's murderers came thus. Psa. 51:1-3; Acts 9:6; 16:30, 31; 2:37.

QUESTION. But doth it not seem most reasonable that we should first mend and be good?

ANSWER. The whole have no need of the physician, but those that are sick; Christ came not to call the righteous, but sinners to repentance.

QUESTION. But is it not the best way, if one can, to mend first?

ANSWER. This is just as if a sick man should say, "Is it not best for me to be well before I go to the physician?" or as if a wounded man should say, "When I am cured I will lay on the plaster."

QUESTION. But when a poor creature sees its vileness, it is afraid to come to Christ, is it not?

ANSWER. Yes, but without ground; for he has said, "Say to them that are of a fearful heart, Be strong, fear not;" and "to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Isa. 35:4; 66:2.

QUESTION. What encouragement can be given us thus to come?

ANSWER. The prodigal came thus, and his father received him, and fell upon his neck and kissed him. Thus Christ received the Colossians, and consequently all that are saved. Luke 15; Col. 2:13.

QUESTION. Will you give me one more encouragement?

ANSWER. The promises are so worded, that they that are scarlet sinners, crimson sinners, blasphemous sinners, have encouragement to come to him with hopes of life. Isa. 1: 18; Mark 3:28; John 6:36; Luke 24:47; Acts 13:36

TEMPTATIONS OF THE SOUL COMING TO CHRIST.

No sooner doth Satan perceive what God is doing with the soul in a way of grace and mercy, but he endeavoreth what he may, to make the renewing thereof bitter and wearisome work to the sinner. O what mists, what mountains, what clouds, what darkness, what objections, what false apprehensions of God, of Christ, of grace, of the word, and of the soul's condition, doth he now lay before it, and haunt it with! whereby he dejecteth, casteth down, daunteth, distresseth, and almost driveth it quite into despair. Now, by the reason of these things, faith and all the grace that is in the soul is hard put to it to come at the promise, and by the promise, to Christ; as it is said, when the tempest and great danger of shipwreck lay upon the vessel in which Paul was, "They had much work to come by the boat." Acts 27:16. For Satan's design is, if he cannot keep the soul from Christ, to make his coming to him and closing with him as hard, as difficult and troublesome as he by his devices can. But faith, true justifying faith, is a grace that is not weary by all that Satan can do; but meditateth upon the word, and taketh stomach and courage, fighteth and crieth; and by crying and fighting, by help from heaven, its way is made through all the oppositions that appear so mighty, and draweth up at last to Jesus Christ, into whose bosom it putteth the soul; where, for the time, it sweetly resteth, after its marvellous tossings to and fro.

And besides what hath been said, let me yet illustrate this truth unto you by this familiar similitude.

Suppose a man, a traitor, that by the law should die for his sin, is yet such a one that the king hath exceeding kindness for; may not the king of his clemency pardon this man, yea, order that his pardon should be drawn up and sealed, and so in every sense be made sure, and yet for the present keep all this close enough from the ears or the knowledge of the person therein concerned? Yea, may not the king after all leave this person, with others under the same transgression, to sue for and obtain this pardon with great expense and difficulty, with many tears and heartachings, with many fears and dubious cogitations?