depart from iniquity, else, as they are liars in their profession,
so they are self deceivers. I told you but now such lie to themselves,
and so consequently they deceive themselves. 'But be ye doers of
the word, and not hearers only, deceiving your ownselves.' (John
1:22) It is a sad thing for a man, in and about eternal things,
to prove a deceiver of others; but for a man to deceive himself,
his ownself of eternal life, this is saddest of all; yet there
is in man a propenseness so to do. Hence the apostle says, be not
deceived, and let no man deceive himself. And again, verse 26,
'If any man among you seem to be religious, and bridleth not his
tongue, but deceiveth his own heart, this man's religion is vain.'
These words, 'but deceiveth his own heart,' I have much mused about:
for they seem to me to be spoken to show how bold and prodigiously
desperate some men are, who yet religiously name the name of Christ:
desperate, I say, at self deceiving. He deceiveth his own heart;
he otherwise persuadeth it, than of its ownself it would go:
ordinarily men are said to be deceived by their hearts, but here
is a man that is said to deceive his own heart, flattering it off
from the scent and dread of those convictions, that by the Word,
sometimes it hath been under: persuading of it that there needs
no such strictness of life be added to a profession of faith in
Christ, as by the gospel is called for: or that since Christ has
died for us, and rose again, and since salvation is alone in him,
we need not be so concerned, or be so strict to matter how we
live. This man is a self deceiver; he deceives his own heart. Self
deceiving, and that about spiritual and eternal things, especially
when men do it willingly, is one of the most unnatural, unreasonable,
and unaccountable actions in the world. 1. It is one of the most
unnatural actions; for here a man seeks his own ruin, and privily
lurks for his own life. (Prov. 1:18) We all cry out against him
that murders his children, his wife, or his own body, and condemn
him to be one of those that has forgot the rules and love of
nature. But behold the man under consideration is engaged in such
designs as will terminate in his own destruction: he deceiveth
his own soul. 2. This is also the most unreasonable act; there
can no cause, nor crumb of cause that has the least spark or dram
of reason, or of anything that looks like reason, be shown why a
man should deceive himself, and bereave his soul of eternal life.
Therefore, 3. Such men are usually passed over with astonishment
and silence. 'Be astonished, O ye heavens, at this! and be horribly
afraid, for my people have committed two evils; they have forsaken
me the fountain of living waters, and hewed them out cisterns,
broken cisterns, that can hold no water.' (Jer. 2:11-13)
But, above all this, as to this head, is the most amazing place,
where it is said, that the self deceiver makes his self deceiving his
sport: 'Sporting themselves with their own deceivings.' (2 Peter
2:13) These are a people far gone, to be sure, that are arrived
to such a height of negligence, carelessness, wantonness, and
desperateness of spirit, as to take pleasure in, and make a sport
of, that which will assuredly deceive them for ever. But this
is the fruit of professing of Christ, and of not departing from
iniquity. The wisdom and judgment of God is such, as to give such
over to the sporting of themselves in their own deceivings.
FOURTH. [Those arguments that respect THE WORLD.]
First, Those that religiously name the name of Christ should depart
from iniquity, because of the scandal that will else assuredly
come upon religion, and the things of religion, through them.
Upon this head I may begin to write with a sigh, for never more
of this kind than now! There is no place, where the professors
of religion are, that is clean and free from offence and scandal.
Iniquity is so entailed to religion, and baseness of life to the
naming of the name of Christ, that one may say of the professors
of this age, as it was said of them of old, 'All tables are full
of vomit and filthiness, so that there is no place clean.' (Isa.
28:8) Where are they even amongst those that strive for the rule,
that mind it at all, when it pinches upon their lusts, their
pride, avarice, and wantonness? Are not, now-a-days, the bulk of
professors like those that 'strain at a gnat and swallow a camel?'
(Matt. 23:24) Yea, do not professors teach the wicked ones to be
wicked? (Jer. 2:33) Ah! Lord God, this is a lamentation, and will
be for a lamentation. What a sore disease is now got into the
church of God, that the generality of professors should walk with
scandal!
No fashion, no vanity, no profuseness, and yet no niggardliness,
but is found among professors. They pinch the poor, and nip from
them their due, to maintain their own pride and vanity. I shall
not need to instance particulars; for from the rich to the poor,
from the pastor to the people, from the master to his man, and
from the mistress to her maiden, all are guilty of scandal, and
of reproaching, by their lives, the name of the Lord; for they
profess, and name that worthy name of Christ, but are not as they
should be, departed from iniquity.
1. Hence the name of God is polluted and reproached, even till
God is weary and cries out, 'Pollute ye my name no more with your
gifts and with your idols.' (Eze. 20:39) O do not pollute my name,
says God; rather leave off profession, and go every one to his
wickedness. Tell the world, if you will not depart from iniquity,
that Christ and you are parted, and that you have left him, to
be embraced by them to whom iniquity is an abomination. It would
far better secure the name of God from scandal and reproach, than
for you to name the name of Christ, and yet not to depart from
iniquity. Then, though you sin, as now you do, the poor world would
not cry out, Ay, this is your religion! Then they would not have
occasion to vilify religion because of you, since you tell them
that Christ and you are parted. But,
2. If you will not leave off to name the name of Christ, nor yet
depart from iniquity, you also scandal the sincere professors
of religion, and that is a grievous thing. There are a people in
the world that have made it their business, ever since they knew
Christ, to cleanse themselves from all filthiness of flesh and
spirit, and that desire to perfect holiness in the fear of God;
and you scandalous professors mixing yourselves with them, 'make
their gold look dim.' (Lam. 4:1) You are spots and blemishes to
them; Jude 12, you are an evil mixing itself with their good, and
a scandal to their holy profession. (2 Peter 2:13) You are they
that make the heart of the righteous sad, whom God would not have,
sad; you are they that offend his little ones. Oh! the millstone
that God will shortly hang about your necks, when the time is come
that you must be drowned in the sea and deluge of God's wrath.
3. If you will not leave off to name the name of Christ, nor yet
depart from iniquity, you continue to extend your scandal also
to the word and doctrine of God. They that name the name of Jesus
religiously, should so carry it in the world, that they might
adorn the doctrine of God their Saviour; but thou that professest
and yet departest not from iniquity, thou causest the name and
doctrine which thou professest to be blasphemed and reproached by
the men of this world; and that is a sad thing, a thing that will
bring so heavy a load upon thee, when God shall open thine eyes,
and he will open them either here or in hell-fire, that thou wilt
repent it with great bitterness of soul. (1 Tim. 6:1) The Lord smite
thee to the making of thee sensible to thy shame and conversion,
if it be his blessed will. Amen! But,
4. If thou wilt not leave off to name the name of Christ, nor yet
depart from iniquity, thou wilt bring reproach, scorn, and contempt
upon thyself. For 'sin is a reproach to any people.' (Prov.
14:34). (1.) These are they that God will hold in great contempt
and scorn. (Isa. 1) (2.) These are they that his people shall
have in great contempt. 'Therefore,' saith he, 'have I also made
you contemptible and base before all the people, according as ye
have not kept my ways,' but have lifted up the face against my
law.[9] (Mal. 2:9; Jer. 25:9, 18) 3. Such shall also be contemned
and had in derision of the men of this world. They shall be
a hissing, a bye-word, a taunt, and a reproach among all people.
'For them that honour me,' saith God, 'I will honour, and they
that despise me shall be lightly esteemed. (1 Sam. 2:30) I remember
that Philpot used to tell the Papists that they danced with their
buttocks uncovered, in a net,[10] because of the evil of their
ways; (Isa. 20:4) and the Lord bids professors have a care, 'that
the shame of thy nakedness do not appear,' or lest they walk
naked, and their shame be discovered. For those professors that
depart not from iniquity, however they think of themselves, their
nakedness is seen of others: and if it be a shame to the modest
to have their nakedness seen of others, what bold and brazen brows
have they who are not ashamed to show their nakedness, yea, the
very shame of it, to all that dwell about them? And yet thus doth
every one that religiously names the name of Christ, and yet doth
not depart from iniquity.
Second, Those that religiously name the name of Christ, and do
not depart from iniquity, they are the cause of the perishing of
many. 'Woe,' saith Christ, 'unto the world because of offences,'
(Matt. 18:7). And again, 'Woe to that man by whom the offence
cometh!' These are they that cause many to stumble at sin, and
fall into hell. Hark, you that are such, what God says to you: 'Ye
have caused many to stumble at the law,' and at religion. (Mal.
2:8) Men that are for taking of occasion you give it them; men
that would enter into the kingdom, you puzzle and confound them
with your iniquity, while you name the name of Christ, and do not
depart therefrom. One sinner destroyeth much good; these are the
men that encourage the vile to be yet more vile; these be the
men that quench weak desires in others; and these be the men that
tempt the ignorant to harden themselves against their own salvation.
A professor that hath not forsaken his iniquity, is like one that
comes out of the pest-house, among the whole, with his plague
sores running upon him. This is the man that hath the breath of a
dragon, he poisons the air round about him. This is the man that
lays his children, his kinsmen, his friend, and himself. What shall
I say? A man that nameth the name of Christ, and that departeth
not from iniquity, to whom may he be compared? The Pharisees, for
that they professed religion, but walked not answerable thereto,
unto what doth Christ compare them but to serpents and vipers?
What does he call them but hypocrites, whited walls, painted
sepulchres, fools, and blind? and tells them that they made men more
the children of hell than they were before. (Matt. 23) Wherefore
such an one cannot go out of the world by himself: for as he gave
occasion of scandal when he was in the world, so is he the cause
of the damnation of many. 'The fruit of the righteous is a tree
of life.' (Prov. 11:30) But what is the fruit of the wicked, of
the professors that are wicked? why, not to perish alone in their
iniquity. (Job 22:20) These, as the dragon, draw many of the stars
of heaven, and cast them to the earth with their most stinking
tail. (Rev. 12:4) Cast many a professor into earthly and carnal
delights, with their most filthy conversations.
The apostle did use to weep when he spake of these professors,
such offence he knew they were and would be in the world. (Acts
20:30; Phil 3:18, 19) These are the chief of the engines of Satan,
with these he worketh wonders. One Baalam, one Jeroboam, one Ahab;
O how many fish bring such to Satan's net! These are the tares that
he strives to sow among the wheat, for he knows they are mischief
to it. 'Wherefore, let every one that nameth the name of Christ
depart from iniquity.'
Fifth, Those that religiously name the name of Christ, and do not
depart from iniquity, how will they die; and how will they look
that man in the face, unto the profession of whose name they have
entailed an unrighteous conversation? Or do they think that he
doth not know what they have done, or that they may take him off
with a few cries and wringing of hands, when he is on the throne
to do judgment against transgressors? Oh! it had been better they
had not known, had not professed; yea, better they had never been
born; for as Christ said of Judas, so may it be said of these,
it had been good for that man if he had never been born; and as
Christ says it had been good, so Peter says it had been better. (Mark
14:21; 2 Peter 2:20, 21) Good they had not been born, and better
they had not known and made profession of the name of Christ.
But perhaps some may ask me,
WHAT INIQUITY THEY MUST DEPART FROM THAT RELIGIOUSLY NAME THE NAME
OF CHRIST?
First, I answer first, in general, those that religiously profess
the name of Christ, must depart from ALL iniquity. They should
lay aside every weight; they should fly 'all appearance of evil.'
(Heb 12:2; 1 Thess. 5:22) Many there be that are willing to part
with some sins, some pleasures, some unjust profits, if they may
be saved; but this selling of all, parting with all, forsaking of
all, is a very hard chapter.
And yet the Lord Jesus lays it there, saying so likewise,
'whosoever he be of you,' of any of you that professeth my name,
'that forsaketh not all that he hath, he cannot be my disciple.'
(Luke 14:33) Christ by this text requireth more of them that are
his than to forsake all iniquity. Wherefore, to be sure, every
sin is included. No less than universal obedience will prove a
man sincere. A divided heart is a faulty one. (Hosea 10:2) He that
forsaketh not every sin is partial in the law, nor can he have
respect to all God's commandments. (Job 20:13; John 14:21-24)
There can be no true love to Christ where there are reserves; he
that will hide any one sin in his bosom, or that will keep it,
as the phrase is, under his tongue, is a secret enemy to Jesus
Christ. He loveth not Christ that keepeth not his sayings. To halt
between two is nought, and no man can serve two masters. Christ
is a master, and sin is a master; yea, and masters are they so
opposite, that he that at all shall cleave to the one shall by the
other be counted his enemy. If sin at all be countenanced, Christ
counts himself despised. What man would count himself beloved
of his wife that knows she hath a bosom for another? 'Thou shalt
not be for another man' saith he, 'so will I be for thee.' (Hosea
3:3) Would the king count him a loyal subject who would hide in
his house, nourish in his bed, and feed at his table, one that
implacably hateth and seeketh to murder his majesty? Why, sin is
such an enemy to the Lord Jesus Christ; therefore, as kings command
that traitors be delivered up to justice, so Christ commands
that we depart from iniquity. 'Take away all iniquity,' is a good
prayer, and to 'resist unto blood, striving against sin,' is a
good warfare, and he that brings 'every thought to the obedience
of Christ' gets a brave victory. (Hosea 14:2; Heb. 12:4; 2 Cor.
10:5) Grace leaveneth the whole soul, and so consequently all the
parts thereof. Now where the whole is leavened, the taste must
needs be the same throughout. Grace leaves no power, faculty, or
passion of the soul unsanctified, wherefore there is no corner in
a sanctified soul where sin may hide his head, to find rest and
abode without control. Consequently, he that has a harbour for
this or that sin, and that can find a hiding-place and an abode
for it in his heart, is no Christian man. Let them then that
christianly name the name of Christ, make it manifest that they
do not do it feignedly, by departing from iniquity. But,
Second, And more particularly, they that name the name of Christ,
as above, let them depart from their CONSTITUTION-SIN, or, if you
will, the sin that their temper most inclines them to. Every man
is not alike inclined to the same sin, but some to one and some
to another. Now let the man that professes the name of Christ
religiously, consider with himself, unto what sin or vanity am
I most inclined; Is it pride? Is it covetousness? Is it fleshly
lusts? And let him labour, by all means, to leave off and depart
from that. This is that which David called his own iniquity, and
saith, 'I was also upright before him, and I kept myself from
mine iniquity.' (Psa. 18:23) Rightly are these two put together,
for it is not possible that he should be an upright man that indulgeth
or countenanceth his constitution-sin; but on the contrary, he
that keeps himself from that will be upright as to all the rest;
and the reason is, because if a man has that grace, as to trample
upon and mortify his darling, his bosom, his only sin, he will
more easily and more heartily abhor and fly the rest.
And, indeed, if a man will depart from iniquity, he must depart
from his darling sin first; for as long as that is entertained,
the others, at least those that are most suiting with that darling,
will always be haunting of him. There is a man that, has such and
such haunt his house, and spend his substance, and would be rid
of them, but cannot; but now, let him rid himself of that, for
the sake of which they haunt his house, and then he shall with
case be rid of them. Thus it is with sin. There is a man that is
plagued with many sins, perhaps because he embraceth one: well,
let him turn that one out of doors, and that is the way to be rid
of the rest. Keep thee from thy darling, thy bosom, thy constitution-sin.
Motives to prevail with thee to fall in with this exhortation,
are several.
1. There can no great change appear in thee, make what profession
of Christ thou wilt, unless thou cast away thy bosom sin. A man's
constitution-sin is, as I may call it, his visible sin; it is that
by which his neighbours know him and describe him, whether it be
pride, covetousness, lightness, or the like. Now if these abide
with thee, though thou shouldest be much reformed in thy notions,
and in other parts of thy life, yet say thy neighbours, he is the
same man still; his faith has not saved him from his darling; he
was proud afore, and is proud still; was covetous afore, and is
covetous still; was light and wanton afore, and is so still. He
is the same man, though he has got a new mouth. But now, if thy
constitution-sin be parted with, if thy darling be cast away, thy
conversion is apparent, it is seen of all, for the casting away of
that is death to the rest, and ordinarily makes a change throughout.
2. So long as thy constitution-sin remains, as winked at by thee,
so long thou art an hypocrite before God, let thy profession be
what it will; also, when conscience shall awake and be commanded
to speak to thee plainly what thou art, it will tell thee so, to
thy no little vexation and perplexity.
3. Besides, do what thou canst, so long as thou remainest thus thou
wilt be of a scandalous life. No honour is brought to religion by
such. But,
Again, As they that name the name of Christ 'should depart from
their constitution-sin, so they should depart from the sins
of other men's tempers also. Much harm among professors is done
by each others' sins. There is a man that has clean escaped from
those who live in error, has shaken off the carnal world and the
men thereof, and is come among professors; but, behold, there also
he meeteth with wicked men, with men that have not departed from
iniquity; and there he is entangled. This is a sad thing, and yet
so it is. I doubt there are some in the world, I mean professors,
that will curse the day that ever they were acquainted with some
professors. There are professors that are defilers, professors
that are 'wicked men,' professors of whom a wicked man may learn
to sin. (Jer. 5:26; 2:33) Take heed of these, lest, having fled
from thine own sins, thou shouldest be taken with the sins of
others. 'Be not partakers of other men's sins,' is the counsel
and caution that Paul giveth to Timothy, if he would keep himself
pure. (1 Tim. 5:22)
4. Dost thou profess the name of Christ, and dost thou pretend
to be a man departing from iniquity? Then take heed thou dost not
deceive thyself, by changing one bad way of sinning for another
bad way of sinning. This was a trick that Israel played of old; for
when God's prophets followed them hard with demands of repentance
and reformation, then they would 'gad about to change their ways.'
(Jer. 2:36) But, behold, they would not change a bad way for a
good, but one bad way for another, hopping, as the squirrel, from
bough to bough, but not willing to forsake the tree. Hence they
were said to return, but not to the Most High. Take heed, I say,
of this. Many leave off to be drunkards, and fall in with covetousness.
Many fall off from covetousness to pride and lasciviousness: take
heed of this. (Hosea 7:16) This is a grand deceit, and a common one
too, a deceit of a long standing, and almost a disease epidemical
among professors.
Many times men change their darling sins, as some change their
wives and servants: that which would serve for such an one this
year may not serve to be so for the year ensuing. Hypocrisy would
do awhile ago, but now debauchery. Profaneness would do when
profaneness was in fashion, but now a deceitful profession. Take
heed, professor, that thou dost not throw away thy old darling
sin for a new one. Men's tempers alter. Youth is for pride and
wantonness; middle age for cunning and craft; old age for the world
and covetousness. Take heed, therefore, of deceit in this thing.
5. Dost thou profess the name of Christ, and dost thou pretend
to be a man departing from iniquity? take heed, lest thy departing
from iniquity should be but for a time. Some do depart from
iniquity, as persons in wrangling fits depart from one another;
to wit, for a time, but when the quarrel is over, by means of some
intercessor, they are reconciled again. O! Satan is the intercessor
between the soul and sin, and though the breach between these two
may seem to be irreconcilable; yea, though the soul hath sworn
it will never give countenance to so vile a thing as sin is more;
yet he can tell how to make up this difference, and to fetch them
back to their vomit again, who, one would have thought, had quite
escaped his sins, and been gone. (2 Peter 2:18-22) Take heed,
therefore, O professor. For there is danger of this, and the height
of danger lies in it; and I think that Satan, to do this thing,
makes use of those sins again, to begin this rejoinder, which he
findeth most suitable to the temper and constitution of the sinner.
These are, as I may call them, the master sins; they suit, they
jump with the temper of the soul. These, as the little end of the
wedge, enter with ease, and so make way for those that come after,
with which Satan knows he can rend the soul in pieces. Wherefore,
6. To help this, take heed of parleying with thy sins again, when
once thou hast departed from them: sin has a smooth tongue; if
thou hearken to its enchanting language, ten thousand to one but
thou art entangled. See the saying of the wise man, 'with her
much fair speech she caused him to yield, with the flattering of
her lips she forced him. He goeth after her straightway, as an
ox goeth to the slaughter, or as a fool to the correction of the
stocks.' (Prov. 7:21, 22) He heard her charm, and by hearing is
noosed, and led away to her house, which is the way to hell, 'going
down to the chambers of death.'(ver. 27) Take heed, therefore,
of listening to the charms wherewith sin enchanteth the soul. In
this, be like the deaf adder, stop thine ear, plug it up to sin,
and let it only be open to hear the words of God.
Third, Let them that name the name of Christ depart from the iniquity
of THE TIMES. There are sins that may be called the iniquity of
the day. It was thus in Noah's day, it was thus in Lot's day, and
it was thus in Christ's day--I mean, in the days of his flesh:
and it is a famous thing for professors to keep themselves from
the iniquities of the times. Here lay Noah's excellency, here lay
Lot's excellency, and here will lie thy excellency, if thou keep
thyself from the iniquity of this day. Keep or 'save yourselves
from this untoward generation,' is seasonable counsel, (Acts
2:40) but taken of but few; the sin of the time, or day, being as
a strong current or stream that drives all before it. Hence Noah
and Lot were found, as it were, alone, in the practice of this
excellent piece of righteousness in their generation. Hence it is
said of Noah, that he 'was a just man, and perfect in his generations.'
(Gen. 6:9) And again, the Lord said unto Noah, 'Come thou and all
thy house into the ark, for thee have I seen righteous before me,
in this generation.' The meaning is, he kept himself clear of the
sin of his day, or of the generation among which he lived. (Gen.
7:1)
The same I say of Lot, he kept himself from the sin of Sodom; and
hence Peter cries him up for such a righteous man. 'Just Lot,'
saith he, 'that righteous man,' whose righteous soul was vexed
with the filthy conversation of the wicked. Mark, 'a just man,'
'a righteous man,' 'his righteous soul,' &c. But how obtained
he this character? Why, he abhorred the sin of his time, he fell
not in with the sin of the people, but was afflicted and vexed
thereabout; yea, it was to him a daily burden. 'For that righteous
man dwelling among them, in seeing and hearing, vexed his righteous
soul from day to day, with their unlawful deeds. So David, 'I
beheld,' saith he, 'the transgressors, and was grieved, because
they kept not thy word.' (Psa. 119:158) The sin of the times is to
God the worst of sins; and to fall in with the sin of the times is
counted as the highest of transgressions. Consequently, to keep
from them, though a man should, through infirmity, be guilty of
others, yet he is accounted upright. And hence it is, I think, that
David was called a man after God's own heart; to wit, because he
served his own generation by the will of God; or, as the margent
reads, after he had, in his own age, served the will of God.
(Acts 13) By the sin of the times, Satan, as it were, set up his
standard in defiance to God; seeking then to cause his name, in
a signal way, to be dishonoured, and that by the professors of
that age. And hence it is that the Lord doth manifest such wrath
against his people that are guilty of the common sin of their
day, and that he shews such special favour to them that abstain
therefrom. Was there no more, think you, but Noah, in his generation,
that feared God? Yes, several, no doubt; but he was the man that
kept clear of the sin of his day, therefore he and his family
must be partakers of God's deliverance; the other must die before,
and not be permitted to the mercy of the ark, nor to see the new
world with Noah. Unbelief was the sin of the day when Israel was
going from Egypt to Canaan; therefore all that were guilty of that
transgression must be denied to go in to see that good land, yea,
though it were Moses himself. 'And the Lord spake unto Moses and
Aaron, Because ye believed me not, to sanctify me in the eyes of
the children of Israel, therefore ye shall not bring this congregation
into the land which I have given them.' (Num. 20:12)
The sin of the day is an high transgression; from the which, because
Caleb and Joshua, kept then selves, God kept them from all the
blasting plagues that overtook all the rest, and gave them the land
which he had promised to their fathers. 'But my servant Caleb,
because he had another spirit with him, and hath followed me
fully, him will I bring into the land whereinto he went; and his
seed shall possess it.' (Num. 14:24) Idolatry was the sin of the
day just before Israel were carried captive into Babylon. Now
those of the priests that went astray then, even they say, God
shall bear their iniquity. 'But the priests, the Levites, the sons
of Zadok, that kept the charge of my sanctuary when the children
of Israel went astray from me, they shall come near unto me, to
minister unto me; and they shall stand before me, to offer unto me
the fat and the blood, saith the Lord God. They shall enter into
my sanctuary, and they shall come near to my table, to minister
unto me, and they shall keep my charge.' (Ezek. 44:15, 16)
Great complaints have we now among professors, of deadness in
duties, barrenness of the ministry, and of the withdrawing of God
from his people; but I can tell you a cause of all this, namely,
the sin of the day is got into the church of God, and has defiled
that holy place. This is the ground and cause of all these things;
nor is it like to be otherwise, till the cause shall be removed.
If any should ask me what are the sins of our day, I would say
they are conspicuous, they are open, they are declared as Sodom's
were. (Isa. 3:9) They that have embraced them, are not ashamed of
them; yea, they have got the boldness to plead for them, and to
count them their enemies that seek to reform them. All tables are
full of vomit and filthiness. And for pride and covetousness, for
loathing of the gospel, and contemning holiness, as these have
covered the face of the nation, as they have infected most of them
that now name the name of Christ.
And I say again, when you find out a professor that is not horribly
tainted with some of these things, I exclude not the ministers
nor their families, let him be as a beacon upon a hill, or as an
ensign in our land. But says one, Would you have us singular? and
says another, Would you have us make ourselves ridiculous? and
says a third, Such and such, more godly-wise than we, do so. But
I answer, if God has made you singular, and called you to grace,
that is singular; and bid you walk in ways that are singular,
and diverse from the ways of all others. Yea, if to depart from
iniquity will make you ridiculous, if to be holy in all manner
of conversation will make you ridiculous, then be contented to be
counted so. As for the godly-wise you speak of, let them manifest
themselves to be such by departing from iniquity. I am sure that
their being tainted with sins of the day, will not prove them
godly-wise. 'Behold, I have taught you,' said Moses, 'statute and
judgments, even as the Lord my God commanded me; that ye should
do so in the land whither you go to possess it. Keep therefore,
and do them, for this is your wisdom, and your understanding in
the sight of the nations, which shall hear of all these statutes,
and say, Surely this great nation is a wise and understanding
people.' Here then is wisdom, and this is that that manifesteth a
people to be, understanding, and godly-wise, even the keeping of
the commandments of God. And why follow the apish fashions of the
world? Hath the God of wisdom set them on foot among us? or is
it because the devil and wicked men, the inventors of these vain
toys, have outwitted the law of God? 'what nation is there so
great, who hath God so nigh unto them' as his people have, and as
he 'is in all things that we call upon him for? And what nation
is there so great, that hath statutes and judgments so righteous,
as all this law,' said Moses, which I set before you this day?'
(Deut. 4:5-8) This then is that which declareth us to be godly-wise,
when we keep our soul diligently to the holy words of God; and
fit not only our tongues and lips, but also our lives thereto.
Fourth, But again, let them that name the name of Christ depart
from the iniquity, that is, as I may call it, from FAMILY INIQUITY.
There is a house iniquity; an iniquity that loves not to walk
abroad, but to harbour within doors. This the holy man David was
aware of, therefore he said that he would behave himself 'wisely,
in a perfect way;' yea, saith he, 'I will walk within my house
with a perfect heart.' (Psa. 101:2)
Now this house iniquity standeth in these things. (l.) In domestic
broils and quarrels. (2.) In domestic chamberings and wantonness.
(3.) In domestic misorders of children and servants.
1. For house broils and quarrels, it is an iniquity to be departed
from, whether it be betwixt husband and wife, or otherwise. This,
as I said, is an iniquity that loves not to walk abroad, but yet
it is an horrible plague within doors. And, many that shew like
saints abroad, yet act the part of devils when they are at home,
by giving way to this house iniquity; by cherishing of this house
iniquity. This iniquity meeteth the man and his wife at the very
threshold of the door, and will not suffer them to enter, no not
with one foot into the house in peace, but how far this is from
walking together as heirs of the grace of life, is easy to be
determined. Men should carry it in love to their wives, as Christ
doth to his church; and wives should carry it to their husbands,
as the church ought to carry it to her Saviour. (Eph. 5:21-28;
1 Peter 3:7) And until each relation be managed with respect to
these things, this house iniquity will be cherished there. O! God
sees within doors as well as without, and will judge too for the
iniquity of the house as well as for that more open.
2. As house iniquity standeth in domestic broils and contentions;
so it also standeth in chamberings and wantonness. (Rom. 13:13)
Wherefore the apostle putteth them both together, saying, 'not
in chambering and wantonness, not in strife and envying.' This
chambering and wantonness is of a more general extent, being
entertained by all, insomuch, that sometimes from the head to
the foot all are horribly guilty. But, 'it is a shame to speak of
those things that are done of some in secret;' for 'through the
lusts of their own hearts, they dishonour their own bodies between
themselves,' 'working that which is unseemly,' (Eph. 5:12; Rom.
1:24, 27) to their ignominy and contempt, if not with their fellows
et with God, who sees them, for the darkness hideth not from him.'
(Psa. 139:12) It was for this kind of iniquity with other, that
God told Eli that he would 'judge his house for ever.' (1 Sam.
3:13) also the words that follow are to be trembled at, that say,
'The iniquity of Eli's house shall not be purged with sacrifice
nor offering for ever.' (ver. 14) Such an evil thing is house
iniquity in the eyes of the God that is above.
3. As domestic iniquity standeth in these, so also in the
disorders of children and servants. Children's unlawful carriages
to their parents is a great house iniquity; yea, and a common one
too. (2 Tim. 3:2, 3) Disobedience to parents is one of the sins
of the last days. O! it is horrible to behold how irreverently,
how irrespectively, how saucily and malapertly, children, yea,
professing children, at this day, carry it to their parents;
snapping, and checking, curbing and rebuking of them, as if they
had never received their beings by them, or had never been beholden
to them for bringing of them up; yea, as if the relation was lost,
or as if they had received a dispensation from God to dishonour
and disobey parents.
I will add, that this sin reigns in little and great, for not only
the small and young, but men, are disobedient to their parent; and
indeed, this is the sin with a shame, that men shall be disobedient
to parents; the sin of the last times, that men shall be 'disobedient
to parents,' and 'without natural affection.' Where now-a-days
shall we see children that are come to men and women's estate,
carry it as by the word they are bound, to their aged and worn-out
parents? I say, where is the honour they should put upon them?
who speaks to their aged parents with that due regard to that
relation, to their age, to their worn-out condition, as becomes
them? Is it not common now-a-days, for parents to be brought into
bondage and servitude by their children? For parents to be under,
and children above; for parents to be debased, and children
to lord it over them. Nor doth this sin go alone in the families
where it is; no, those men are lovers of their ownselves; covetous,
boasters, proud, blasphemous, that are disobedient to their parents.
This is that the prophet means, when he saith, 'The child shall
behave himself proudly against the ancient, and the base against
the honourable.' (Isa. 3:5) This is a common sin, and a crying
sin, and to their shame be it spoken that are guilty; a sin that
makes men vile to a high degree, and yet it is the sin of professors.
But behold how the apostle brands them; he saith, such have but
'a form of godliness, but denying the power thereof,' and bids
the godly shut them out of their fellowship. (1 Tim. 3:5) This sin
also is, I fear, grown to such a height in some, as to make them
weary of their parents, and of doing their duty to them. Yea,
I wish that some are not 'murderers of fathers and mothers,' by
their thoughts, while they secretly long after, and desire their
death, that the inheritance may be theirs, and that they may be
delivered from obedience to their parents.(1 Tim. 1:9) This is a
sin in the house, in the family, a sin that is kept in hugger-mugger,
close; but God sees it, and hath declared his dislike against it,
by an implicit threatening, to cut them off that are guilty of it.
(Eph. 5:1-5) Let them then that name the name of Christ, depart
from this iniquity.
Disorders of servants is also an house iniquity, and to be departed
from by the godly. 'He that worketh deceit shall not dwell within
my, house;' said David; and 'he that telleth lies shall not tarry
in my sight.' (Psa. 101:7) One of the rarities in Solomon's house,
and which the queen of Sheba was so taken with, was the goodly
order of his servants. (2 Chron. 9:4)
Some of the disorders of servants are to be imputed to the governors
of families, and some to the servants themselves. Those that are
to be imputed to the governors of families, are such as these:
(1.) When the servant learns his vileness of his master, or of
her mistress. (2.) When servants are countenanced by the master
against the mistress; or by the mistress against the master; or
when in opposition to either, they shall be made equals in things.
(3.) When the extravagancies of servants are not discountenanced
and rebuked by their superiors, and the contrary taught them by
word and life.
Those to be imputed to the servants themselves are: (1.) Their
want of reverence to their superiors. (2.) Their backbiting and
slandering of them. (3.) Their unfaithfulness in serving of them.
(4.) Their murmuring at their lawful commands, &c.
From all these domestic iniquities, let every one depart that
religiously nameth the name of Christ. And before I leave this
head, let me, to enforce my exhortation, urge upon you a few
considerations to work with you yet further to depart from these
house iniquities.
Consider 1. A man's house, and his carriage there, doth more bespeak
the nature and temper of his mind, than all public profession.
If I were to judge of a man for my life, I would not judge of
him by his open profession, but by his domestic behaviours. Open
profession is like a man's best cloak, the which is worn by him
when he walketh abroad, and with many is made but little use of
at home. But now what a man is at home, that he is indeed. There
is abroad, my behaviour to my friends, and customers, my outward
honesty in dealing and avoiding gross sins. There is at home, my
house, my closet, my heart; and my house, my closet, shew most
what I am: though not to the world, yet to my family, and to
angels. And a good report from those most near, and most capable
of advantage to judge, is like to be truer than to have it only
from that which is gotten by my observers abroad. The outside of
the platter and cup may look well, when within they may be full
of excess. (Matt. 23:25-28) The outward shew and profession may
be tolerable, when within doors may be bad enough. I and my house
'will serve the Lord,' is the character of a godly man. (Josh.
24:15)
Consider 2. As the best judgment is made upon a man from his house,
so that man is like to have the approbation of God for good, that
is faithful in all his house. 'I know Abraham,' says God, 'that he
will command his children, and his household after him, and they
shall keep the way of the Lord.' (Gen. 18:15) To make religion
and the power of godliness the chief of my designs at home, among
those among whom God by a special hand has placed me, is that which
is pleasing to God, and that obtaineth a good report of him. But
to pass these, and to come to other things.
Consider 3. A master of a family, and mistress of the same, are
those that are entrusted of God with those under their tuition
and care, to be brought up for him, be they children or servants.
This is plain from the text last mentioned; wherefore here is
a charge committed to thee of God. Look to it, and consider with
thyself, whether thou hast done such duty and service for God in
this matter, as, setting common frailties aside, thou canst with
good conscience lift up thy face unto God; the which to be sure
thou canst by no means do, if iniquity, to the utmost, be not
banished out of thy house.
Consider 4. And will it not be a sad complaint that thy servant
shall take up against thee, before the Judge at the last day, that
he learnt the way to destruction in thy house, who art a professor.
Servants, though themselves be carnal, expect, when they come
into the house of professors, that there they shall see religion
in its spangling colours; but behold, when he enters thy door, he
finds sin and wickedness there. There is pride instead of humility,
and height and raillery[11] instead of meekness and holiness of
mind. He looked for a house full of virtue, and behold nothing
but spider-webs; fair and plausible abroad, but like the sow in
the mire at home. Bless me, saith such a servant, are these the
religious people! Are these the servants of God, where iniquity
is made so much of, and is so highly entertained! And now is his
heart filled with prejudice against all religion, or else he turns
hypocrite like his master and his mistress, wearing, as they, a
cloak of religion to cover all abroad, while all naked and shameful
at home. But perhaps thy heart is so hard, and thy mind so united
to the pleasing of thy vile affections, that thou wilt say, 'What
care I for my servant? I took him to do my work, not to train him
up in religion. Well, suppose the soul of thy servant be thus little
worth in thine eyes; yet what wilt thou say for thy children, who
behold all thy ways, and are as capable of drinking up the poison
of thy footsteps, as the swine is of drinking up swill: I say,
what wilt thou do for them? Children will learn to be naught of
parents, of professing parents soonest of all. They will be tempted
to think all that they do is right. I say, what wilt thou say to
this? Or art thou like the ostrich whom God hath deprived of wisdom,
and has hardened her heart against her young? (Job 39:13-17) Will
it please thee when thou shalt see that thou hast brought forth
children to the murderer? or when thou shalt hear them cry, I
learnt to go on in the paths of sin by the carriages of professing
parents.[12] (Heb. 9:13) If it was counted of old a sad thing for
a man to bring forth children to the sword, as Ephraim did, what
will it be for a man to bring up children for hell and damnation?
But,
Fifth, Let those that name the name of Christ depart from the
iniquity of THEIR CLOSET. This may be called part of the iniquity
of the house; but because it is not public, but as a retired part,
therefore I put it here by itself. There are many closets sins
that professors may be guilty of, and from which they have need
to depart. As,
1. There is the pride of a library, that is, the study or closet,
and I doubt this sin and iniquity to this day is with many great
professors, and in my judgment it is thus manifested. (l.) When
men secretly please themselves to think it is known what a stock
of books they have, or when they take more pleasure in the number
of, than the matter contained in, their books. (2.) When they
buy books rather to make up a number than to learn to be good and
godly men thereby. (3.) When, though they own their books to be
good and godly, yet they will not conform thereto.
This is an iniquity now on foot in this land, and ought to be
departed from. It is better to have no books, and depart from
iniquity, than to have a thousand, and not to be bettered in my
soul thereby.
2. There is an iniquity that attends the closet, which I may call
by the name of vacancy. When men have a closet to talk of, not to
pray in; a closet to look upon, not to bow before God in: a closet
to lay up gold in, but not to mourn in for the sins of my life;
a closet that could it speak, would say, My owner is seldom here
upon his knees before the God of heaven; seldom here humbling
himself for the iniquity of his heart, or to thank God for the
mercies of his life.
3. Then also a man is guilty of closet-iniquity, when though he
doth not utterly live in the neglect of duty, he formally, carnally,
and without reverence, and godly fear, performs it. Also, when he
asketh God for that which he cannot abide should be given him, or
when he prayeth for that in his closet, that he cannot abide in
his house, nor in his life.
4. Then also a man is guilty of closet-iniquity, when he desireth
that the sound of the devotion he doth there, may be heard by them
without in the house, the street, or of those that dwell by; for
a closet is only for the man and God to do things in secretly.
(Matt. 6:6)
These things let the professor beware of, lest he add to his
iniquity, sin, until he and it comes to be loathsome. The closet
is by God appointed for men to wait upon him in, and to do it
without hypocrisy; to wait there for his mind and his will, and
also for grace to perform it. And how can a man that went last
time out of his closet to be naught, have the face to come thither
again? If I regard iniquity in my heart, the Lord will not hear
my prayer; and if so, then he will not meet me in my closet; and
if so, then I shall quickly be weary thereof, being left to myself,
and the vanity of my mind.
It is a great thing to be a closet Christian, and to hold it; he
must be a close Christian, that will be a closet Christian. When
I say a closet Christian, I mean one that is so in the hidden part,
and that also walks with God. Many there be that profess Christ
who do oftener, in London[13] frequent the coffee-house than
their closet; and that sooner in a morning run to make bargains
than to pray unto God, and begin the day with him. But for thee,
who professest the name of Christ, do thou depart from all these
things; do thou make conscience of reading and practising; do thou
follow after righteousness; do thou make conscience of beginning
the day with God; for he that begins it not with him will hardly
end it with him; he that runs from God in the morning will hardly
find him at the close of the day; nor will he that begins with
the world and the vanities thereof, in the first place, be very
capable of walking with God all the day after. It is he that
finds God in his closet that will carry the savour of him into
his house, his shop, and his more open conversation. When Moses
had been with God in the mount his face shone, he brought of that
glory into the camp. (Exo. 34)
Sixth, I add again, let those that name the name of Christ depart
from the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age
for that; let opinions in themselves be never so good, never so
necessary, never so innocent, yet there are spirits in the world
that will entail iniquity to them, and will make the vanity so
inseparable with the opinion, that it is almost impossible with
some to take in the opinion and leave out the iniquity, that by
the craft and subtility of Satan is joined thereto. Nor is this
a thing new, and of yesterday; it has been thus almost in all
ages of the church of God, and that not only in things small and
indifferent, but in things fundamental and most substantial. I
need instance in none other for proof thereof, but the doctrine
of faith and holiness. If faith be preached as that which is
absolutely necessary to justification, then faith fantastical, and
looseness and remissness in life, with some, are joined therewith.
If holiness of life be preached as necessary to salvation, then
(they say that) faith is undervalued, and set below its place, and
works as to justification, with God set up and made co-partners
with Christ's merits in the remission of sins. Thus iniquity
joineth itself with the great and most substantial truths of the
gospel, and it is hard to receive any good opinion whatever, but
iniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits
do not only tempt men to transgress the moral law, but do present
themselves in heavenly things, working there, and labouring in them,
to wrest the judgment, and turn the understanding and conscience
awry in those high and most important things. Wherefore, I say,
we must be the more watchful and careful lest we be abused in our
notions and best principles, by the iniquities that join themselves
thereto.
It is strange to see at this day how, not withstanding all the
threatenings of God, men are wedded to their own opinions, beyond
what the law of grace and love will admit. Here is a Presbyter,
here is an Independent, and a Baptist, so joined each man to his own
opinion, that they cannot have that communion one with another,
as by the testament of the Lord Jesus they are commanded and
enjoined. What is the cause? Is the truth? No? God is the author
of no confusion in the church of God. (1 Cor. 14:33) It is, then,
because every man, makes too much of his own opinion, abounds too
much in his own sense, and takes not care to separate his opinion
from the iniquity that cleaveth thereto. That this confusion is
in the church of Christ, I am of Paul, I of Apollos, I of Cephas,
and I of Christ, is too manifest. But what unbecoming language
is this for the children of the same father, members of the same
body, and heirs of the same glory, to be accustomed to? Whether
is it pride, or hypocrisy, or ignorance, or self, or the devil,
or the jesuit, or all these jointly working with the church, that
makes and maintains these names of distinction? This distinction
and want of love, this contempt of one another, those base and
undervaluing thoughts of brethren, will be better seen, to the
shame and confusion of some, in the judgment.
In the meantime, I advise thee with whom I am at this time concerned,
to take heed of this mixture, this sinful mixture of truth and
iniquity together; and to help thee in this thing, keep thine eye
much upon thine own base self, labour also to be sensible of the
imperfections that cleave to thy best performances, be clothed
with humility, and prefer thy brother before thyself; and know that
Christianity lieth not in small matters, neither before God, nor
understanding men. And it would be well if those that so stickle
by their private and unscriptural notions, which only is iniquity
cleaving to truth,--I say, it would be well if such were more
sound in faith and morals, and if by their lives they gave better
conviction to the world that the truth and grace of Christ is in
them.
Sometimes so much iniquity is mixed with good opinions, that it
prevails, not only to hurt men in this world, but to drown them
in misery everlasting. It was good that the Jews did own and allow
the ceremonies of the law, but since the iniquity that joined itself
thereto did prevail with them to make those ceremonies copartners
with Christ in those matters that pertained to Christ alone,
therefore they perished in them. The Galatians also, with many of
the Corinthians, had like to have been overthrown by these things.
Take heed, therefore, of that iniquity that seeketh to steal with
the truth into thy heart, thy judgment, and understanding.
Nor doth one iniquity come without another; they are linked
together, and come by companies, and therefore usually they that
are superstitious in one thing, are corrupted in several other.
The more a man stands upon his points[14] to justify himself and
to condemn his holy brethren, the more danger he is in of being
overcome of diverse evils. And it is the wisdom of God to let
it be so, that flesh might not glory in his presence. 'His soul,
which is lifted up,' (Hab. 2:4) to wit, with his good doings,
with his order and methods in religion, 'his soul is not upright
in him.' I have often said in my heart, What is the reason that
some of the brethren should be so shy of holding communion with
those every whit us good, if not better than themselves? Is it
because they think themselves unworthy of their holy fellowship?
No, verily; it is because they exalt themselves, they are leavened
with some iniquity that hath mixed itself with some good opinions
that they hold, and therefore it is that they say to others,
'Stand by thyself, come not near to me, for I am holier than thou.'
(Isa. 65:5) But what is the sentence of God concerning those? Why,
these are a smoke in my nose, a fire that burneth all the day.
Wherefore, as I said before, so I say now again, take heed of the
iniquity that cleaveth to good opinions; the which thou wilt in
nowise be able to shun unless thou be clothed with humility.[15]
But,
Seventh, Let them that name the name of Christ depart from HYPOCRISIES.
This exhortation is as the first, general; for hypocrisies are
of that nature, that they spread themselves as the leprosy of the
body, all over; not the faculties of the soul only, but all the
duties of a man. So that here is a great iniquity to be parted
from, an over-spreading iniquity. This sin will get into all thy
profession, into every whit of it, and will make the whole of it
a loathsome stink in the nostrils of God. Hypocrisy will be in
the pulpit, in conference, in closets, in communion of saints,
in faith, in love, in repentance, in zeal, in humility, in alms,
in the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt.
6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2
Cor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping
of thy soul upright and sincere, more than ordinary diligence to
be used. Hypocrisy is one of the most abominable of iniquities.
It is a sin that dares it with God. It is a sin that saith God
is ignorant, or that he delighteth in iniquity. It is a sin that
flattereth, that dissembleth, that offereth to hold God, as it were,
fair in hand, about that which is neither purposed nor intended.
It is also a sin that puts a man upon studying and contriving to
beguile and deceive his neighbour as to the bent and intent of
the heart, and also as to the cause and end of actions. It is a
sin that persuadeth a man to make a show of civility, morality,
or Christian religion, as a cloak, a pretence, a guise to deceive
withal. It will make a man preach for a place and praise, rather
than to glorify God and save souls; it will put a man upon talking,
that he may be commended; it will make a man, when he is at prayer
in his closet, strive to be heard without doors; it will make a
man ask for that he desireth not, and show zeal in duties, when
his heart is as cold, as senseless, and as much without savour
as a clod; it will make a man pray to be seen and heard of men,
rather than to be heard of God; it will make a man strive to weep
when he repenteth not, and to pretend much friendship when he doth
not love; it will make a man pretend to experience and sanctification
when he has none, and to faith and sincerity when he knows not
what they are. There is opposed to this sin simplicity, innocency,
and godly sincerity, without which three graces thou wilt be a
hypocrite, let thy notions, thy knowledge, thy profession, and
commendations from others, be what they will.
Helps against this sin there are many, some of which I shall now
present thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that
God's eye is always upon thy heart, to observe all the ways, all
the turnings and windings of it. 2. Believe that he observeth all
thy ways and marks thy actions. 'The ways of man are before the
eyes of the Lord, and he pondereth all his goings.' (Prov. 5:21)
3. Believe that there is a day of judgment a-coming, and that
then all things shall be revealed and discovered as they are. 'For
there is nothing covered that shall not be revealed; neither hid
that shall not be known. Therefore whatsoever ye have spoken in
darkness shall be heard in the light, and that which ye have spoken
in the ear in closets shall be proclaimed upon the house-tops.'
(Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and
shrouds for his hypocrisy, can go unseen no further than the grave,
nor can he longer flatter himself with thoughts of life. For 'the
triumphing of the wicked is short, and the joy of the hypocrite
but for a moment. Though his excellency mount up to the heavens,
and his head reach unto the clouds; yet he shall perish for ever,
like his own dung: they which have seen him shall say, Where is
he? He shall fly away as a dream, and shall not be found; yea, he
shall be chased away as a vision of the night.' (Job 20:5-8) 5.
Believe that God will not spare a hypocrite in the judgment, no,
nor punish him neither with ordinary damnation; but as they have
here sinned in a way by themselves, so there they shall receive
greater damnation. (Luke 20:47)
Of all sins, the sin of hypocrisy bespeaks a man most in love with
some lust, because he dissembleth both with God and man to keep
it.
For a conclusion upon this sevenfold answer to the question above
propounded, let me advise those that are tender of the name of
Christ, to have regard to these things.
Advice First, as well acquainted with the Word, and with the general
rules of holiness; to wit, with the moral law; the want of this
is a cause of much unholiness of conversation. These licentious
and evil times wherein we live are full of iniquity; nor can we,
though we never so much love God, do our duty, as we are enjoined,
if we do not know it. The law is cast behind the back of many, when
it should be carried in the hand and heart, that we might do it,
to the end [that] the gospel which we profess might be glorified
in the world. Let then the law be with thee to love it, and do it
in the spirit of the gospel, that thou be not unfruitful in thy
life. Let the law, I say, be with thee, not as it comes from
Moses, but from Christ; for though thou art set free from the law
as a covenant of life, yet thou still art under the law to Christ;
and it is to be received by thee as out of his hand, to be a rule
for thy conversation in the world. (1 Cor. 9:18) What then thou
art about to do, do it or leave it undone, as thou shalt find it
approved or forbidden by the law. And when ought shall come into
thy mind to be done, and thou art at a stand, and at a loss about
the lawfulness or unlawfulness thereof, then betake thyself to
the law of thy God, which is in thy hand, and ask if this thing
be good or to be avoided. If this were practised by professors,
there would not be so much iniquity found in their beds, their
houses, their shops, and their conversations, as there is.
Advice Second, As thou must be careful to find out the lawfulness
or unlawfulness of a thing before thou puttest forth thy hand
thereto, so thou must also consider again whether that which is
lawful is expedient. A thing may be lawful in itself, and may yet
be unlawful to thee; to wit, if there be an inconveniency, or an
inexpediency attending the doing of it. 'All things are lawful
unto me,' says the apostle, 'but all things are not expedient;
all things are lawful for me, but all things edify not.' (1 Cor.
6:12; 10:23) This then thou must consider, and this also thou must
practise.
But this is a hard lesson, and impossible to be done, except thou
art addicted to self-denial; for this text, and so the practice
of what is contained therein, has respect chiefly to another, to
wit, to thy neighbour, and his advantage and edification; and it
supposeth, yea, enjoineth thee, if thou wilt depart from iniquity,
to forbear also some things that are lawful, and consequently
profitable to thee, for the sake of, and of love to, thy neighbour.
But how little of this is found among men? Where is the man that
will forbear some lawful things, for fear of hurting the weak
thereby? Alas! how many are there that this day profess, that
will not forbear palpable wickedness; no, though the salvation of
their own souls are endangered thereby; and how then should these
forbear things that are lawful, even of godly tenderness to the
weakness of their neighbour?
Thus much have I thought good to speak in answer to this question,
What iniquity should we depart from that religiously name the name
of Christ? And now we will make some use of what hath been spoken.
USE FIRST. And the first shall be a use of examination. Art thou
a professor? Dost thou religiously name the name of Christ? If
so, I ask, dost thou, according to the exhortation here, 'Depart
from iniqnity?' I say, examine thyself about this matter, and be
thou faithful in this work, for the deceit in this will fall upon
thine own pate. Deceive thyself thou mayest, but beguile God thou
shalt not. 'Be not deceived, God is not mocked: for whatsoever
a man soweth, that shall he also reap.' (Gal. 6:7) Wherefore
let no man deceive himself, either in professing while he lives
viciously, or in examining whether his profession of this name, and
his life, and conversation, do answer one another. What departing
from iniquity is, I have already showed in the former part of this
book; wherefore I shall not here handle that point farther, only
press upon thee the necessity of this exhortation, and the danger
of the not doing of it faithfully. The necessity of it is urged,
First, From the deceitfulness of man's heart which will flatter
him with promises of peace and life, both now and hereafter, though
he live in iniquity while he professeth the name of Christ. For
there are that say in their hearts, or that have their hearts say
unto them, 'I shall have peace though I walk in the imagination
of mine heart, to add drunkenness to thirst.' (Deut. 29:19) And
what will become of them that so do, you may see by that which
followeth in the text. The heart therefore is not to be trusted,
for it will promise a man peace in the way of death and damnation.
I doubt not but many are under this fearful judgment to this day.
What means else their quietness of mind, their peace and boasts
of heaven and glory, though every step they take, as to life and
conversation, is an apparent step to hell and damnation, 'The
heart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his
own heart is a fool.' (Prov. 28:26) These sayings were not written
without a cause. Let as many, therefore, as would examine themselves
about this matter, have a jealous eye over their own heart, and
take heed of being beguiled thereby; let them mix hearty prayer
with this matter unto God, that he will help them to be faithful
to themselves in this so great a matter; yea, let them compare
their lives with the holy commandment, and judge by that rather
than by the fleshly fondness that men naturally are apt to have
for, and of, their own actions; for by the verdict of the Word
thou must stand and fall, both now, at death, and in the day of
judgment. Take heed, therefore, of thy heart, thy carnal heart,
when thou goest into thy life, to make a search for iniquity.
Take the Word with thee, and by the Word do thou examine thyself.
(John 12:48)
Second, It is urged from the cunning of Satan. Wouldest thou
examine thyself faithfully as to this thing, then take heed of
the flatteries of the devil: can he help it, thou shalt never find
out the iniquity of thy heels. He will labour to blind thy mind,
to harden thy heart, to put such virtuous names upon thy foulest
vices, that thou shalt never, unless thou stoppest thine ear to
him, after a godly sort, truly examine and try thy ways, according
as thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take
heed of him, for he will be ready at thy side when thou goest
about this work. Now for thy help in this matter, set God, the
holy God, the all-seeing God, the sin--revenging God, before thine
eyes; 'for our God is a consuming fire.' (Heb. 12:29) And believe
that he hath pitched his eyes upon thy heart; also that 'he pondereth
all thy goings,' and that thy judgment, as to thy faithfulness,
or unfaithfulness, in this work, must proceed out of the mouth of
God. (Prov. 5:21; 21:2) This will be thy help in this thing, that
is, if thou usest it faithfully; also this will be thy hindrance,
if thou shalt neglect it, and suffer thyself to be abused by the
devil.
Third, It is urged from the dangerousness of the latter days.
Wouldst thou examine thyself, then make not the lives of others
any rule to thee in this matter. It is prophesied long ago, by
Christ and by Paul, concerning the latter times, 'that iniquity
shall abound, and be very high among professors.' (Matt. 24:12; 2
Tim. 3:1-8) Therefore it will be a rare thing to find an exemplary
life among professors. Wherefore cease from man, and learn of the
Word, try thyself by the Word, receive conviction from the Word;
and to take off thyself from taking of encouragement from others,
set the judgment before thine eyes, and that account that God will
demand of thee then; and know that it will be but a poor excuse
of thee to say, Lord, such a one doth so, did so, would do so:
and they professed, &c. Whether thou wilt hear me or not, I know
not, yet this I know, 'If thou be wise, thou shalt be wise for
thyself: but if thou scornest, thou alone shalt bear it.' (Prov.
9:12)
Let me then, to press this use further upon thee, show thee in
a few particulars the danger of not doing of it, that is, of not
departing from iniquity, since thou professest.
Danger 1. The iniquity that cleaveth to men that profess, if they
cast it not away, but countenance it, will a11 prove nettles and
briars to them; and I will assure thee, yea, thou knowest, that
nettles and thorns will sting and scratch but ill-favouredly. 'I
went,' saith Solomon, 'by the field of the slothful, and by the
vineyard of the man void of understanding. And lo, it was all
grown over with thorns, and nettles had covered the face thereof,
and the stone wall thereof was broken down.' (Prov. 24:30, 31)
Suppose a man were, after work all day, to be turned into a bed of
nettles at night: or after a man had been about such a business,
should be rewarded with chastisements of briars and thorns: this
would for work be but little help, relief, or comfort to him; why
this is the reward of a wicked man, of a wicked professor from
God; nettles and thorns are to cover over the face of his vineyard,
his field, his profession, and that at the last of all; for this
covering over the face of his vineyard, with nettles and thorns,
is to show what fruit the slovenly, slothful, careless professor,
will reap out; of his profession, when reaping time shall come.
Nor can he whose vineyard, whose profession is covered over with
these nettles and thorns of iniquity, escape being afflicted with
them in his conscience: for look as they cover the face of his
vineyard through his sloth now, so will they cover the face of his
conscience, in the day of judgment. For profession and conscience
cannot be separated long; if a man then shall make profession without
conscience of God's honour in his conversation, his profession
and conscience will meet in the day of his visitation. Nor will
he, whose condition this shall be, be able to ward off the guilt
and sting of a slothful and bad conversation, from covering the
face of his conscience, by retaining in his profession the name
of Jesus Christ: for naming and professing of the name of Christ
will, instead of salving such a conscience, put venom, sting, and
keenness into those nettles and thorns, that then shall be spread
over the face of such consciences. This will be worse than was
that cold wet cloth that Hazael took and spread over the face of
Benhadad, that he died. (2 Kings 8:15) This will sting worse, tear
worse, torment worse, kill worse. Therefore look to it!
Danger 2. Nor may men shift this danger by their own neglect of
inquiring into the truth of their separation from iniquity, for
that God himself will search them. I search the reins and the
heart, saith he, 'to give unto every one of you according to your
works.' (Rev. 2:23)
There are many that wear the name of Christ for a cloak, and so
make their advantages by their iniquity; but Christ, at death
and judgment, will rend this cloak from off such shoulders, then
shall they walk naked, yea, the shame of their nakedness shall
then appear. Now since no man can escape the search of God, and
so, not his judgment; it will be thy wisdom to search thine own
ways, and to prevent judgment by judging of thyself.
Danger 3. Christ will deny those to be his that do not depart
from iniquity, though they shall name his name among the rest of
his people. 'Depart from me,' saith he, 'all you that departed
not from iniquity.' (Luke 13:25-27) Yea, they that shall name his
name religiously, and not depart from iniquity, are denied by him
all along. 1. He alloweth them not now to call him Lord. 'And why
call ye me Lord, Lord,' saith he, 'and do not, the things which I
say?' (Luke 6:46) He cannot abide to be reputed the Lord of those
that presume to profess his name, and do not depart from iniquity.
(Ezek. 20:39) The reason is, for that such do but profane his
name, and stave others off from falling in love with him and his
ways. Hence he says again 'Behold, I have sworn by my great name,
saith the Lord, that my name shall no more be named in the mouth
of any man of Judah.' (Jer. 44:26; Rom. 2:24) 2. He regardeth not
their prayers. 'If I regard iniquity in my heart, the Lord will not
hear' my prayer. (Psa. 66:18) And if so, then whatever thou hast
at the hand of God, thou hast it, not in mercy, but in judgment,
and to work out farther thine everlasting misery. 3. He will not
regard their soul, but at the last day will cast it from him, as
a thing abhorred by him. As is evidently seen by that thirteenth
of Luke, but now noted above.
Wherefore, from these few hints, thou, whoever thou art, mayest
well perceive what a horrible thing it is to make a profession
of the name of Christ, and not to depart from iniquity. Therefore
let me exhort thee again to examine thyself, if thou hast, and
dost--since thou professest that name--depart from iniquity.
And here I would distinguish, for there is two parts in iniquity,
to wit, the guilt and filth. As for the guilt that is contracted
by iniquity, I persuade myself, no man who knows it, needs to
be bid to desire to depart from that; nay, I do believe that the
worst devil in hell would depart from his guilt, if he could,
and might: but this is it, to wit, to depart from the sweet, the
pleasure, and profit of iniquity. There are that call evil good,
iniquity good, and that of professors too: this is that to be
departed from, and these are they that are exhorted to forsake
it upon the pains and penalties before threatened. Therefore, as
I said, let such look to it, that they examine themselves if they
depart from iniquity.
And come, now thou art going about this work, let me help thee
in this matter. I. Ask thy heart, What evil dost thou see in sin?
II. How sick art thou of sin? III. What means dust thou use to
mortify thy sins? IV. How much hast thou been grieved to see others
break God's law, and to find temptations in thyself to do it?
I. For the first, There is a soul-polluting evil in iniquity.
There is a God-provoking evil in iniquity.
There is a soul-damning evil in iniquity. And until thou comest
experimentally to know these things, thou wilt have neither list,
nor will, to depart from iniquity.
II. For the second. I mean not sick with guilt, for so the damned
in hell are sick, but I mean sick of the filth, and polluting
nature of it. Thus was Moses sick of sin, thus Jabez was sick of
sin, and thus was Paul sick of sin. (Num. 11:14, 15; 1 Chron. 4:9,
10; Rom. 7:14; 2 Cor. 5:1-3; Phil. 3:10-14)
III. For the third. You know that those that are sensible of a
sickness, will look out after the means to be recovered; there is
a means also for this disease, and dost thou know what that means
is, and hast thou indeed a desire to it? yea, couldest thou be
willing even now to partake of the means that would help thee to
that means, that can cure thee of this disease? there are no means
can cure a man that is sick of sin, but glory; and the means to
come by that is Christ, and to go out of this world by the faith
of him. There is no grace can cure this disease; yes, grace doth
rather increase it; for the more grace any man has, the more is he
sick of sin; the greater an offence is iniquity to him. So then,
there is nothing can cure this disease, but glory: but immortal
glory. And dost thou desire this medicine? and doth God testify
that thy desire is true, not feigned? (2 Cor. 5:4) I know that
there are many things that do make some even wish to die: but the
question is not whether thou dost wish to die: for death can cure
many diseases: but is this that that moveth thee to desire to
depart: to wit, that thou mightest be rid, quite rid, and stripped
of a body of death, because nothing on this side the grave
can rid thee and strip thee of it. And is hope, that this day is
approaching, a reviving cordial to thee? and doth the hope of this
strike arrows into the heart of thy lusts, and draw off thy mind
and affections yet farther from iniquity.
IV. To the fourth. How much hast thou been grieved to see others
break God's law, and to find temptations in thyself to do it? 'I
beheld the transgressors, and was grieved,' said David, 'because
men kept not thy word.' (Psa. 119:158) The same also had Paul,
because of that body of sin and death which was in him. Professor,
I beseech thee be thou serious about this thing because it will
be found, when God comes to judge, that those that profess Christ,
and yet abide with their iniquity, are but wooden, earthy professors,
and none of the silver or golden ones: and so, consequently, such
as shall be vessels, not to honour, but to dishonour; not to glory,
but to shame.
USE SECOND. My next shall be a use of terror. Has God commanded
by the mouth of his holy apostles and prophets, that those that
name the name of Christ should depart from iniquity: then what
will become of those that rebel against his Word. Where the word
of a king is, there is power; and if the wrath of a king be as
the roaring of a lion, what is, and what will be the wrath of God,
when with violence it falls upon the head of the wicked?
Sirs, I beseech you consider this, namely, that the man that
professeth the name of Christ, and yet liveth a wicked life, is
the greatest enemy that God has in the world, and, consequently,
one that God, in a way most eminent, will set his face against.
Hence he threateneth such so hotly, saying, 'And the destruction
of the transgressors and of the sinner shall be together,' and
that 'they that forsake the Lord shall be consumed.' (Isa. 1:28;
33:14) But what sinners are these? why, the sinners in Zion, the
hypocrites in the church. So again the Lord shall 'purge out from
among you the rebels, and them that transgress against him.' (Ezek.
20:38) 'All the sinners of my people shall die by the sword, which
say, The evil shall not overtake nor prevent us.' (Amos 9:10) For
though such do think that by professing of the name of Christ,
they shall prevent their going down to hell, yet they shall go
down thither, with those that have lived openly wicked and profane:
Egypt, and Judah, the circumcised with them that are not, for it
is not a profession of faith that can save them. (Jer. 9:26) 'Whom
dost thou pass in beauty,' saith God? wherein art thou bettered by
the profession, than the wicked? 'go down, and be thou laid with
the uncircumcised.' (Ezek. 32:19)
This in general; but more particularly, the wrath of God manifesteth
itself against such kind of professors. In that the gospel and
means of salvation shall not be effectual for their salvation, but
that it shall work rather quite contrary effects. It shall bring
forth, as I said, quite contrary effects. (2 Cor. 2:15, 16) As,
First, The preaching of the Word shall be to such the savour of
death unto death, and that is a fearful thing.
Second, Yea Christ Jesus himself shall be so far off from being
a savour unto them, that he shall be a snare, a trap and a gin to
catch them by the heel withal; that they may go and fall backward,
and be broken, and snared, and taken.' (Isa. 8:14, 15; 28:13)
Third, The Lord also will choose out such delusions, or such as will
best suit with the workings of their flesh, as will effectually bring
them down, with the bullocks and with the bulls to the slaughter:
yea, he will lead such forth with the workers of iniquity. (Isa.
66:3, 4; Psa. 125:5)
Fourth, Such, above all, lie open to the sin against the Holy Ghost,
that unpardonable sin, that must never be forgiven. For alas, it
is not the poor ignorant world, but the enlightened professor that
committeth the sin that shall never be forgiven.
I say, it is one enlightened, one that has tasted the good word
of God, and something of the powers of the world to come. (Heb.
6:4; 1 John 5:16) It is one that was counted a brother, that was
with us in our profession: it is such an one that is in danger
of committing of that most black and bloody sin. But yet all and
every one of those that are such are not in danger of this; but
those among these that take pleasure in unrighteousness, and that
rather than they will lose that pleasure, will commit it presumptuously.
Presumptuously, that is, against light, against convictions, against
warnings, against mercies. Or thus, a presumptuous sin is such
an one as is committed in the face of the command, in a desperate
venturing to run the hazard, or in a presuming upon the mercy of
God, through Christ, to be saved not withstanding: this is a leading
sin to that which is unpardonable, and will be found with such
professors; that do hanker after iniquity. I say, it is designed
by the devil, and suffered by the just judgment of God, to catch
and overthrow the loose and carnal gospellers. And hence it is
that David cries unto God, that he would hold him back from these
sort of sins. 'Cleanse thou me from secret faults,' says he. And
then adds, 'Keep back thy servant also from presumptuous sins;
let them not have dominion over me: then shall I be upright, and
I shall be innocent from the great transgression.' (Psa. 19:12,
13)
If there were any dread of God, or of his word, in the hearts of
the men of this generation, the consideration of this one test is
enough to shake them in pieces: I speak of those that name the name
of Christ, but do not depart from iniquity. But the word of God
must be fulfilled; in the last days iniquity must abound; wherefore
these days will be perilous and dangerous to professors. 'In the
last days perilous times shall come, for men shall be lovers of
their ownselves, covetous, boasters, proud, blasphemers, disobedient
to parents, unthankful, unholy.' (2 Tim. 3:1, 2; Matt. 24:12)
I do the oftener harp upon this test at this time, because it is
a prediction of what shall be in the latter days, to wit, what
a sea and deluge of iniquity shall in the latter days overspread
and drown those that then shall have a form of godliness, and of
religion. So that this day is more dangerous than were the days
that have been before us. Now iniquity, even immorality, shall
with professors be in fashion, be pleaded for, be loved and more
esteemed than holiness itself. Now godliness and self denial shall
be little set by; even those very men that have a form of godliness
hate the life and power thereof; yea, they shall despise them that
are good. Now therefore ministers must not think that what they
say of the doctrine of self denial among professors, will be
much, if at all regarded. I say, regarded, so as to be loved and
put in practice by them that name the name of Christ. For the strong
hold that iniquity shall have of their affections will cause that
but little effectualness to this end will be found to attend the
preaching of the Word unto them.
But what will these kind of men do, when God that is just, God
that is holy, and God that is strong to execute his word, shall
call them to an account for these things?
Now some may say, But what shall we do to depart from iniquity?
I answer,
1. Labour to see the odiousness and unprofitableness thereof, which
thou mayest do by the true knowledge of the excellent nature of
the holiness of God. For until thou seest a beauty in holiness,
thou canst not see odiousness in sin and iniquity. Danger thou
mayest see in sin before, but odiousness thou canst not.
2. Be much in the consideration of the power, justice, and
faithfulness of God to revenge himself on the workers of iniquity.
3. Be much in the consideration of the greatness and worth of thy
soul.
4. Be often asking of thyself what true profit did I ever get by
the commission of any sin.
5. Bring thy last day often to thy bedside.
6. Be often thinking of the cries and roarings of the damned in
hell.
7. Be often considering the lastingness of the torments of hell.
8. Be often thinking what would those that are now in hell give
that they might live their lives over again.
9. Consider often of the frailty of thy life, and that there is
no repentance to be found in the grave, whither thou goest.
10. Consider that hell is a doleful place, and that the devils
are but uncomfortable companions.
11. Again, consider together with those how the patience of God
has been abused by thee; yea, how all his attributes have been
despised by thee, who art a professor, that does not depart from
iniquity.
13. Moreover, I would ask with what face thou canst look the Lord
Jesus in the face, whose name thou hast profaned by thine iniquity?
13. Also, how thou wilt look on those that are truly godly, whose
hearts thou has grieved, while they have beheld the dirt and dung
that hath cloven to thee and to thy profession.
14. But especially consider with thyself how thou wilt bear,
together with thine own, the guilt, of the damnation of others.
For as I have often said, a professor, if he perishes, seldom
perishes alone, but casteth others down to hell with himself. The
reason is, because others, both weak professors and carnal men,
are spectators and observers of his ways; yea, and will presume
also to follow him especially in evil courses, concluding that he
is right. We read that the tail of the dragon, or that the dragon
by his tail, did draw and cast down abundance of the stars of
heaven to the earth. (Rev. 12:4; Isa. 9:14, 15) The tail! 'The
prophet that teacheth lies, he is the tail.' The prophet that
speaketh lies, either by opinion or practice, he is the tail, the
dragons's tail, the serpentine tail of the devil. (Isa. 9:14, 15)
And so in his order, every professor that by his iniquity draweth
both himself and others to hell, he is the tail. The tail, says
the Holy Ghost, draws them down; draws down even the stars of
heaven; but whither doth he draw them? The answer is, from heaven,
the throne of God, to earth, the seat of the dragon; for he is
the god of this world. The professor then that is dishonourable
in his profession, he is the tail. 'The ancient and honourable, he
is the head; and the prophet that teacheth lies, he is the tail.'
Nor can Satan work such exploits by any, as he can by unrighteous
professors. These he useth in his hand, as the giant useth his
club; he, as it were, drives all before him with it. It is said
of Behemoth, that 'he moveth his tail like a cedar.' (Job 40:7)
Behemoth is a type of the devil, but behold how he handleth his
tail, even as if a man should swing about a cedar. (Rev. 9:10,
19) This is spoken to shew the hurtfulness of the tail, as it is
also said in another place. Better no professor than a wicked
professor. Better open profane than a hypocritical namer of the
name of Christ; and less hurt shall such an one do to his own
soul, to the poor ignorant world, to the name of Christ, and to
the church of God.
Let professors, therefore, take heed to themselves, that they
join to their naming of the name of Christ an holy and godly
conversation; for away they must go else with the workers of
iniquity to the pit, with more guilt, and bigger load, and more
torment by far than others, But,
USE THIRD. My next word shall be to those that desire to be true,
sincere professors of the name of Christ.
First, Do you bless God, for that he has put not only his name
into your lips, but grace into your hearts, that thereby that
profession which thou makest of him may be seasoned with that
salt. 'Every sacrifice shall be seasoned with salt.' (Mark 9:49)
Now naming of the name of Christ is a sacrifice, and a sacrifice
acceptable, when the salt of the covenant of thy God is not
lacking, but mixed therewith. (Heb. 13:15; Lev. 2:13) Therefore
I say, since God has put his name into thy mouth to profess the
same, and grace into thy heart to season that profession with
such carriage, such behaviour, such life, and such conversation
as doth become the same, thou hast great cause to thank God. A man
into whose mouth God has put the name of Christ to profess it, is
as a man that is to act his part upon a stage in the market place;
if he doth it well, he brings praise both to his master and himself;
but if he doth it ill, both are brought into contempt. No greater
praise can by man be brought to God, than by joining to the
profession of the name of Christ a fruitful life and conversation.
'Herein,' saith Christ, 'is my Father glorified, that ye bear
much fruit; so shall ye be my disciples.' (John 15:8) Fruitful
lives God expecteth of all that profess the name of Christ. And
let every one that nameth the name of Christ depart from iniquity.
Bless God, therefore, if he hath kept thee from blotting and
blemishing of thy profession; if thy conversation has not been
stained with the blots and evils of the times. What thou feelest,
fightest with, and groanest under, by reason of the working
of thine inward corruptions, with that I meddle not; nor is thy
conversation the worse for that, if thou keepest them from breaking
out. Thou also shalt be counted holy unto God, through Christ, if
thou be of an upright conversation; though plagued every day with
the working of thine own corruption.
Ad God's grace is the salt of saints, so saints are the salt of
God. The one is the salt of God in the heart, and the other is the
salt of God in the world. 'Ye are the salt of the earth:' (Matt.
5:13) that is the salt of God in the earth. For the earth would
be wholly corrupt, and would altogether stink, if professors were
not in it. But now if the professor, which is the salt, shall indeed
lose his savour, and hath nothing in his conversation to season
that part of the earth, in which God has placed him, wherewith
shall it be seasoned? The place where he dwells, as well as his
profession, will both stink odiously in the nostrils of the Lord,
and so both come to ruin and desolation.
Indeed, as I have shewed, the professor will come to the worst of
it; for that God doth deny further to give him salt. 'If the salt
have lost his savour, wherewith shall it be seasoned?' (Luke 14:34)
Wherewith shall the salt be salted? with nothing. Therefore it
is thenceforth good for nothing. No, not for the dunghill, but to
be cast out, and trodden under foot of men. 'He that hath ears to
hear let him hear.'
How much, therefore, is the tender-hearted, and he that laboureth
to beautify his profession with a gospel conversation, bound to
bless God for the salt of his grace, by the which his heart is
seasoned, and from his heart, his conversation.
Second, As such Christians should bless God, so let them watch,
let them still watch, let them still watch and pray, watch against
Satan, and pray yet for more grace, that they may yet more and
more beautify their profession of the worthy name of Christ with
a suitable conversation. Blessed is he that watcheth and keepeth his
garment; that is, his conversation clean, nor is there anything,
save the overthrowing of our faith, that Satan seeketh more to
destroy. He knows holiness in them that rightly, as to doctrine,
name the name of Christ, is a maul and destruction to his kingdom,
an allurement to the ignorant, and a cutting off those occasions
to stumble, that by the dirty life of a professor is laid in the
way of the blind. (Lev. 19:14) He knows that holiness of lives,
when they shine in those that profess the name of Christ, doth
cut off his lies that he seeketh to make the world believe, and
slanders that he seeketh to fasten upon the professors of the
gospel. Wherefore, as you have begun to glorify God in your body
and in your spirit, which are God's; so I beseech you do it more
and more.
Third, To this end, shun those professors that are loose of life
and conversation: 'From such withdraw thyself,' saith Paul, and
follow 'righteousness, faith, charity, peace, with them that call
on the Lord out of a pure heart.' (1 Tim. 6:5; 2 Tim. 2:22) If a
man, if a good man takes not good heed to himself, he shall soon
bring his soul into a snare. Loose professors are defilers and
corrupters; a man shall get nothing but a blot by having company
with them. (Isa. 1:4) Besides, as a man shall get a blot by having
much to do with such; so let him beware that his heart learn none
of their ways. Let thy company be the excellent in the earth even
those that are excellent for knowledge and conversation. 'He that
walketh with wise men shall be wise; but a companion of fools
shall be destroyed.'
Be content to be counted singular, for so thou shalt, if thou
shalt follow after righteousness, &., in good earnest; for holiness
is a rare thing now in the world. I told thee before that it is
foretold by the Word, that in the last days perilous times shall
come, and that men shall walk after their own lusts; yea, professors,
to their destruction. Nor will it be easy to keep thyself therefrom.
But even as when the pestilence is come into a place, it infecteth
and casteth down the healthful; so the iniquity of the last times
will infest and pollute the godly. I mean the generality of them.
Were but our times duly compared with those that went before,
we should see that which now we are ignorant of. Did we but look
back to the Puritans, but especially to those that, but a little
before them, suffered for the word of God, in the Marian days, we
should see another life than is now among men, another manner of
conversation than now is among professors. But, I say, predictions
and prophecies must be fulfilled; and since the Word says plainly,
that 'in the last days there shall come scoffers, walking after
their own lusts,' (2 Peter 3:17) and since the Christians shall
be endangered thereby, let us look to it, that we acquit ourselves
like men, seeing we know these things before; 'lest we, being led
away with the error of the wicked, fall from our own steadfastness.'
Singularity in godliness, if it be in godliness, no man should
be ashamed of. For that is no more than to be more godly, than
to walk more humbly with God than others; and, for my part, I had
rather be a pattern and example of piety. I had rather that my
life should be instructing to the saints, and condemning to the
world, with Noah and Lot, than to hazard myself among the multitude
of the drossy.
I know that many professors will fall short of eternal life, and
my judgment tells me, that they will be of the slovenly sort of
professors that so do. And for my part, I had rather run with the
foremost and win the prize, than come behind, and lose that, and
my labour, and all. 'If a man also strive for masteries, yet is he
not crowned, except he strive lawfully.' And when men have said
all they can, they are the truly redeemed 'that are zealous of
good works.' (1 Cor. 9:24; 2 Tim. 2:4, 5; Titus 2:14)
Not that works do save us, but faith, which layeth hold on Christ's
righteousness for justification, sanctifies the heart, and makes
men desirous to live in this world, to the glory of that Christ
who died in this world to save us from death.
For my part I doubt of the faith of many, and fear that it will
prove no better at the day of God than will the faith of devils.
For that it standeth in bare speculation, and is without life and
soul to that which is good. Where is the man that walketh with
his cross upon his shoulder? Where is the man that is zealous of
moral holiness? Indeed, for those things that have nothing of the
cross of the purse, or of the cross of the belly, or of the cross
of the back, or of the cross of the vanity of household affairs;
for those things, I find we have many, and those, very busy
sticklers; but otherwise, the cross, self denial, charity, purity
in life and conversation, is almost quite out of doors among
professors. But, man of God, do thou be singular as to these and
as to their conversation. 'Be not ye therefore partakers with them,'
(Eph. 5:7), in any of their ways, but keep thy soul diligently;
for if damage happeneth to thee, thou alone must bear it.
But he that will depart from iniquity must be well fortified
with faith, and patience, and the love of God; for iniquity has
its beauty spots and its advantages attending on it; hence it is
compared to a woman, for it allureth greatly. (Zech. 5:7) Wherefore,
I say, he that will depart therefrom had need have faith, that
being it which will help him to see beyond it, and that will shew
him more in things that are invisible, that can be found in sin,
were it ten thousand times more entangling than it is. (2 Cor.
4:18) He has need of patience also to hold out in this work of
departing from iniquity. For, indeed, to depart from that, is to
draw my mind off from that, which will follow me with continual
solicitations. Samson withstood his Delilah for a while, but she
got the mastery of him at the last; why so? Because he wanted
patience, he grew angry and was vexed, and could withstand her
solicitation no longer. (Judges 16:15-17) Many there be also, that
can well enough be contented to shut sin out of doors for a while;
but because sin has much fair speech, therefore it overcomes at
last. (Prov. 7:21) For sin and iniquity will not be easily said
nay; it is like her of whom you read--she has a whore's forehead,
and refuses to be ashamed. (Jer. 3:3) Wherefore, departing from
iniquity is a work for length, as long as life shall last. A work
did I say? It is a war; a continual combat; wherefore he that will
adventure to set upon this work must needs be armed with faith
and patience, a daily exercise he will find himself put upon by
the continual attempts of iniquity to be putting forth itself.
(Matt. 24:13; Rev. 3:10) This is called an enduring to the end, a
continuing in the word of Christ and also a keeping of the word of
his patience. But what man in the world can do this whose heart
is not seasoned with the love of God and the love of Christ?
Therefore, he that will exercise himself in this work must be
often considering of the love of God to him in Christ; for the
more sense, or apprehension, a man shall have of that, the more
easy and pleasant will this work be to him: yea, though the doing
thereof should cost him his heart's blood. 'Thy loving-kindness is
before mine eyes,' says David, 'and I have walked in thy truth.'
(Psa. 26:3) Nothing like the sense, sight, or belief of that, to
the man of God, to make him depart from iniquity.
But what shall I do, I cannot depart therefrom as I should?
Keep thine eye upon all thy shortnesses, or upon all thy failures,
for that that is profitable for thee. 1. The sight of this will
make thee base in thine own eyes. 2. It will give thee occasion
to see the need and excellency of repentance. 3. It will put
thee upon prayer to God for help and pardon. 4. It will make thee
weary of this world. 5. It will make grace to persevere the more
desirable in thine eyes.
Also, it will help thee in the things which follow:--l. It will
make thee see the need of Christ's righteousness. 2. It will make
thee see the need of Christ's intercession. 3. It will make thee
see thy need of Christ's advocateship. 4. It will make thee see the
riches of God's patience. 5. And it will make heaven and eternal
life the sweeter to thee when thou comest there.
But to the question. Get more grace, for the more grace thou hast
the further is thine heart set off of iniquity, the more, also, set
against it, and the better able to depart from it when it cometh
to thee, tempteth thee, and entreats thee for entertainment. Now
the way to have more grace is to have more knowledge of Christ,
and to pray more fervently in his name; also, to subject thy soul
and thy lusts, with all thy power, to the authority of that grace
thou hast, and to judge and condemn thyself most heartily before
God, for every secret inclination that thou findest in thy flesh
to sinward.
The improvement of what thou hast is that, as I may say, by which
God judges how thou wouldest use, if thou had it, more; and according
to that so shalt thou have, or not have, a farther measure. He that
is faithful in that which is least is faithful, and will be so,
also in much; and he that is unjust in the least, is, and will
be, unjust also in much. I know Christ speaks here about the
unrighteous mammon, but the same may be applied also unto the
thing in hand. (Luke 16:10-12)
And if ye have not been faithful in that which is another man's,
who will commit unto you that which is your own? That is a remarkable
place to this purpose in the Revelation--'Behold,' saith he, 'I
have set before thee an open door,' that thou mayest have what thou
wilt, as was also said to the improving woman of Canaan, 'and no
man can shut it: for thou hast a little strength, and hast kept
my word, and hast not denied my name.' (Rev. 3:8; Matt. 15:28)
A good improvement of what we have of the grace of God at present
pleases God, and engages him to give us more; but an ill improvement
of what we at present have will not do so. 'To him that hath,'
that hath an heart to improve what he hath, to him shall be given;
but to him that hath not, from him shall be taken even that which
he hath.' (Matt. 25:24-30) Well, weigh the place and you shall find
it so.
I know that to depart from iniquity so as is required, that is,
to the utmost degree of the requirement, no man can, for it is
a copy too fair for mortal flesh exactly to imitate while we are
in this world. But with good paper, good ink, and a good pen,
a skilful and willing man may go far. And it is well for thee if
thy complaint be sincere, to wit, that thou art troubled that thou
canst not forsake iniquity as thou shouldest; for God accepteth of
thy design and desire, and it is counted by him as thy kindness.
(Prov. 19:22) But if thy complaint in this matter be true, thou
wilt not rest nor content thyself in thy complaints, but wilt,
as he that is truly hungry or greatly burdened useth all lawful
means to satisfy his hunger and to ease himself of his burden,
use all thy skill and power to mortify and keep them under, by
the word of God. Nor can it otherwise be but that such a man must
be a growing man. 'Every branch that beareth fruit, he purgeth
it, that it may bring forth more fruit' (John 15:2) Such a man
shall not be a stumbling in religion, nor a scandal to it, in
his calling; but shall, according to God's ordinary way with his
people, be a fruitful and flourishing bough.
And I would to God this were the sickness of all them that profess
in this nation; for then should we soon have a new leaf turned over
in most corners of this nation; then would graciousness of heart,
and life, and conversation be more prized, more sought after,
and better improved and practised than it is; yea, then would the
throats of ungodly men be better stopt, and their mouths faster
shut up, as to their reproaching of religion, than they are.
A Christian man must be the object of the envy of the world; but
it is better, if the will of God be so, that we be reproached
for well-doing than for evil. (1 Peter 2:3) If we be reproached
for evil-doing, it is our shame; but if for well-doing, it is our
glory. If we be reproached for our sins, God cannot vindicate
us; but if we be reproached for a virtuous life, God himself is
concerned, will espouse our quarrel, and, in his good time, will
shew our foes our righteousness, and put them to shame and silence.
Briefly, a godly life annexed to faith in Christ is so necessary,
that a man that professes the name of Christ is worse than a beast
without it.
But thou wilt say unto me, Why do men profess the name of Christ
that love not to depart from iniquity? I answer, there are
many reasons for it. 1. The preaching of the gospel, and so the
publication of the name of Christ, is musical and very taking to
the children of men. A Saviour! a Redeemer! a loving, sin-pardoning
Jesus! what better words can come from man? what better melody
can be heard? 'Son of man,' said God to the prophet, 'Lo, thou
art unto them as a very lovely song'; or, as a song of loves, 'of
one that hath a pleasant voice, and can play well on an instrument.'
(Ezek. 33:32) The gospel is a most melodious note and sweet tune to
any that are not prepossessed with slander, reproach, and enmity
against the professors of it. Now, its melodious notes being
so sweet, no marvel if it entangle some even of them that yet
will not depart from iniquity to take up and profess so lovely a
profession. But,
2. There are a generation of men that are and have been frightened
with the law, and terrified with fears of perishing for their sins,
but yet have not grace to leave them. Now, when the sound of the
gospel shall reach such men's ears, because there is by that made
public the willingness of Christ to die for sin, and of God to
forgive them for his sake; therefore they presently receive and
profess those notions as the only ones that can rid them from their
frights and terrors, falsely resting themselves content with that
faith thereof which standeth in naked knowledge; yea, liking of
that faith best that will stand with their pride, covetousness,
and lechery, never desiring to hear of practical holiness, because
it will disturb them; wherefore they usually cast dirt at such,
calling them legal preachers.
3. Here also is a design of Satan set on foot; for these carnal
gospellers are his tares, the children of the wicked one; those
that he hath sowed among the wheat of purpose, if possible, that
that might be rooted up by beholding and learning to be vile and
filthy of them. (Matt. 13:36-43)
4. Another cause hereof is this, the hypocrites that begin to
profess find as bad as themselves already in a profession of this
worthy name; and, think they, these do so and so, and, therefore,
so will I.
5. This comes to pass, also, through the righteous judgment of
God, who, through the anger that he has conceived against some
men for their sins, will lift them up to heaven before he casts
them down to hell, that their fall may be the greater and their
punishment the more intolerable. (Matt. 11:20-24) I have now done
when I have read to you my text over again--'And, let every one
that nameth the name of Christ depart from iniquity.'
FOOTNOTES.
1. How clearly is here portrayed the wretched state of this country
towards the close of the reign of Charles II. It is the natural
eloquence of one whose very thoughts were governed by scriptural
expressions. The martyrdoms of Essex, of Russel, and of Sydney--the
uncertainty of the life of a debauched monarch, with the gloomy
prospect of a popish successor, filled the country with dismal
forebodings.--ED.
2. This is a solemn truth, which ought ever to be recollected when
studying the mysteries of electing love. Election is as much to
a holy life as it is to eternal glory.-ED.
3. How much is it to be feared that some towering professors,
upon impartial self-examination, will find upon themselves some
of these black spots; all of which are utterly inconsistent with
that humility which is the proper and only becoming garb of a
Christian.--Ryland--ED.
4. Selfishness is the great enemy to happiness. A heart steeled
against all, naturally brings upon itself the hostility of all.
Love to the Redeemer, for emancipation from that great curse, is
the only antidote to selfishness.--ED.
5. 'Power of things;' the influence of convictions and hopes named
in the six divisions on the preceding page.--ED.
6. Plato says that some men are impotent by reason of sin; but
Christianity alone develops the awful fact, that sin has poisoned
our nature, and that its effects are felt in the holiest of saints.
The reference to the experience of Paul in Romans 8 is conclusive
of the fact.--ED.
7. 'Letteth;' hindereth or obstructeth: now obsolete.--ED.
8. 'Slow bellies;' gluttons, drunkards, slothful, idle, eating
the bread of others without working.--ED.
9. Margin.
10. Fox 1st edit., p. 1432.
11. 'Raillery;' jesting, merriment.
12. A Christian parent has peculiar and solemn duties to perform,
in addition to those of every other class of Christians. This ought
to lead him perpetually to seek wisdom from his heavenly Father;
and in such close communion he becomes as peculiarly blessed as
he is burthened.--ED.
13. Bunyan was in the habit of visiting London, the seat of
government, and doubtless saw a sad change in the conduct of many
professors, under a profligate monarch, to what it had been under
the pious protector.--ED
14. 'His points;' an heraldic term, expressive of the exact position
of the various bearing on the shield--a scrupulous or superstitious
niceness as to points of doctrine.--ED.
15. These are faithful words, giving offence to bigots of every
sect. The church of England excluded all from her communion except
conformists--Independents held no fellowship with Baptists, nor
Baptists with Independents. Happily, Christians are coming to
their senses. The Test Act is repealed--nor dare we now call that
unclean which God has cleansed.--ED.
***
CHRISTIAN BEHAVIOR
Being the fruits of true Christianity:
Teaching husbands, wives, parents, children, masters, servants, etc.,
how to walk so as to please God.
With a word of direction to all backsliders.
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volume about the year 1674, soon after the author's final release
from his long and dangerous imprisonment. It is evident from the
concluding paragraph that he considered his liberty and even his
life to be still in a very uncertain state; not from the infirmities
of age, for he was then in the prime of life; but from the tyranny
of the government, and probably from the effects of his long
incarceration in a damp, unhealthy jail. It is the best and most
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of relative duties: written with originality of thought and that
peculiar and pious earnestness which so distinguishes all his works.
No one can read this book, without finding in it his own portrait
truly and correctly drawn to the life. Many have been the hearers
of the word in its public ministration, who have been astonished
that a faithful minister has not only opened their outward conduct,
but the inward recesses of their heartsand have inquired with
wonder, 'Where could he get such a knowledge of my heart?' The usages
and feelings of every part of the human family the rich and poor
outward professors or openly profane God fearers or God defiersare
displayed in the following pages as accurately as if the author had
been present in every family upon earth, and had not only witnessed
the conduct of the happy and of the miserable in every grade; but
he goes within and unvails that mystery of iniquity the human heart,
its secret springs, feelings, and machinations. What mysterious
power could this uneducated man have possessed, thus to dive
into the most subtle of all secret repositories, the human heart!
Could he have left his body at times and his invisible spirit
have entered all chambers, as was said of an ancient philosopher,
1 still time would have been too short even to have transiently
surveyed outward conduct; and then he could not have entered into
the thoughts of others. Reader, the fountain of all hidden things
was open to him. Shut up for many years in prison, with the key
in his possession which unlocks all the mysteries of earth, and
heaven, and hellhe diligently used his time and all was revealed
to him. He makes the source of his knowledge no secret, but invites
you to search, as he did, this storehouse of things new and old.
It was the Bible which unfolded to him all the great events of time
and of eternity all the secret springs of states, and families, and
individuals wonderous book! It made an uneducated artizan wiser than
all the philosophers who have been contented with Plato, Aristotle,
Pliny, Plutarch, and the most renowned of human writers. Not only
is the real state of human nature revealed with unerring truth, as
suffering under a cruel malady, strangely diverse in its operations,
but all tending to the downward, dark, dreary road to misery temporal
and eternal: but it also displays the antidote; an infallible remedy
against all the subtilties of this tortuous disease. Reader, this
treasure is in our hands. How great is the responsibility. How
blessed are those who with earnest prayer for divine illumination
read ponder and relying upon the aid of the Holy Spirit, understand
and instantly obey the sacred precepts which its pages unfold.
Weigh well their nature and tendency, as Bunyan opens them in
this invaluable treatise. They lead step by step from darkness to
light. It may be a tempestuous passage in the dim twilight, as it
was with him but it is safe and leads to the fountain of happiness
the source of blessedness the presence and smiles of God and the
being conformed to his image. In proportion as we are thus transformed
in our minds, we shall be able to fulfil all our duties and behavior
as becometh Christians. We dare not seek to avoid these duties
because they are full of anxieties. Blessed are those who know and
feel the ties of church fellowship or the nearer union of husband
and wife, that type of the mystical union of Christ and his church.
Happy are those who piously discharge parental and filial duties,
that figure of the relationship which the Almighty, in infinite
condescension, owns between him and his fallen but renewed creatures.
Vows of celibacy disturb all the order and harmonies of creation,
and are fleshly, sensual, devilish. The unmarried are strangers
to those delightful or painful sensibilities which drive the soul
to continual converse with God, either in heart-felt praises or
for divine assistance to glorify him in the discharge of domestic
duties. They who vow celibacy, fly in the face of the infinitely
wise eternal, who said, 'It is not good for man to be alone.' He
sets up his puny antagonism to omnipotence. It is true, that in
the prospect of the desolations which were foretold by the Saviour
and were about to be poured out upon Jerusalem, 'for the present
distress,' 'the short time' Paul advised, not commanded, a temporary
deviation from the order of naturelike an eclipse of the sun or
moonfor a 'short time' which no one could wish to be prolonged.
We are bound, in the expectation of the divine approbation, not to
shrink from duties, but to seek wisdom to fulfil them; and in this
little work we have a scriptural guide to which we shall do well
to take heed. It is a peculiarly solemn legacythe author's ardent
desire is thus expressed; 'Before I die [as the greatest of all the
duties he had to perform] let me provoke you to faith and holiness.'
Be it our duty and privilege to examine our conduct faithfully by
those portions of holy writ, with which this treatise is beautifully
adorned. It was written in the prospect of sufferings and death,
and yet how serene was his soul. No cloud, no doubts or fears are
seen; his legacy to us as well as to those who survived him is,
'Love one another when I am deceased.' My labours of love to you
are limited to this world. 'Though there I shall rest from my
labours, and be in paradise, as through grace, I comfortably believe;
yet it is not there but here I must do you good.' Consider what
he has advanced, and the scriptures by which every sentence is
confirmed, and may his concluding and fervent prayer be answered to
our souls: 'The Lord give us understanding in all things. Farewell.'
GEO. OFFOR.
The Epistle to the Reader
Courteous Reader,
Having formerly writ some small matter touching the doctrine
of faith, as justification by grace through the faith of Christ's
blood, &c., I do here, as the second to that doctrine, present thee
with a few lines touching good works, that I might, as at first
I showed thee the good and glory of the one, so now show thee the
beauty and excellency of the other: for though we are justified
freely by grace through Christ before God (Rom 3:24, &c.); yet we
are justified before men by our works (James 2:18): nay, a life of
holiness flowing from faith in us that are saved by grace, it doth
justify that grace before the world, that justifies us before God
(2 Cor 6:1,3; 9:12,13; 1 Peter 2:11,12).
I have not here only in general treated of this doctrine of good
works, but particularly, after some discourse about works flowing
from faith, and what makes it truly and gospelly good, I discourse
of them as we stand under our several relations in this world among
men.
As, The duty of the master of a family: Of the husband to his wife;
and of hers to him: Of the duty of parents to their children; and
of children to their parents: Of masters also to their servants; and
of the servant again to his master: with a brief touch upon good
neighbourhood; and a discovery of covetousness, pride, and uncleanness,
which are great obstructions to a truly gospel conversation.
I know there are many that have treated of good works in large and
learned discourses; but I doubt all have not so gospelized their
discourses as becomes them, and as the doctrine of the grace of God
calleth for. However, I thought it my duty to add this discourse
to all that are past; and that for these reasons.
1. To take away those aspersions that the adversaries cast upon
our doctrineas also in the days of Paulthat because we preach
justification without works of the law; therefore they pretend we
plead for looseness of life: 'whose damnation is just' (Rom 3:8).
2. Because, though there be much discourse about works in general, yet
a particular discourse of them, as before is touched, is too much
neglected; and by this means every one too much left at uncertainties
(as from them) of their several works under their particular
relations; which I think is one reason of that disorder in families
and places where God's people live; to their shame, and the dishonour
of God.
3. Because these few books that do particularly treat thus of
good works, are, I think, now so scarce, or so big, that but few
have them, and few buy them, if they may be had, especially our
new converts, for whose sakes principally this short discourse is
intended; and indeed, this is one reason of my brevity, that the
price might neither be burdensome, nor the reading long and tedious.
Multitude of words drown the memory; and an exhortation in few words
may yet be so full, that the reader may find that in one side of a
sheet, which some are forced to hunt for in a whole book. The Lord
teach us this wisdom.
4. I have written this book, to show that I bear a fellow-testimony
and witness, with all that know God, of the operation that grace
hath, and will have, in the heart that hath savingly received it.
Lastly, I have thus written, because it is amiable and pleasant to
God, when Christians keep their rank, relation, and station, doing
all as becometh their quality and calling. When Christians stand
every one in their places, and do the work of their relations, 2
then they are like the flowers in the garden, that stand and grow
where the gardener hath planted them, and then they shall both
honour the garden in which they are planted, and the gardener that
hath so disposed of them. From the hyssop in the wall, to the cedar
in Lebanon, their fruit is their glory. 3 And seeing the stock into
which we are planted, is the fruitfullest stock, the sap conveyed
thereout the fruitfullest sap, and the dresser of our souls the
wisest husbandman, (John 15:1) how contrary to nature, to example,
and expectation, should we be, if we should not be rich in good
works!
Wherefore take heed of being painted fire, wherein is no warmth;
and painted flowers, which retain no smell; and of being painted
trees, whereon is no fruit. 'Whoso boasteth himself of a false
gift, is like clouds and wind without rain' (Prov 25:14). Farewell.
The Lord be with thy spirit, that thou mayest profit for time to
come.
J. BUNYAN.
Christian Behavior
'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING
TO THE HOPE OF ETERNAL LIFE. THIS IS A FAITHFUL SAYING, AND THESE
THINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE
BELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE
THINGS ARE GOOD AND PROFITABLE UNTO MEN.'TITUS 3:7,8.
I shall not at this time discourse of every particular at large
included in these words; but shall briefly fall upon those things
that I judge most necessary for the people of God. Neither shall I
need to make any great preamble to the words for their explication;
they themselves being plain, and without that ambiguity that
calleth for such a thing; the general scope being this, THAT THEY
WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.
But yet, to prosecute what I intend, with what clearness I may, I
shall in a word or two make way for what is to be the main of this
book. 'This is a faithful saying.' This; Which? Why, that which
goeth before, namely, 'That being justified by his grace, we should
be made heirs according to the hope of eternal life. This is a
faithful saying, and these things I will that thou affirm constantly.'
Why so?
Why, 'That they which have believed in God, might be careful to
maintain good works.' The meaning is, that the way to provoke others
to good works, is constantlyin the evidence and demonstration of
the spiritto show them the certainty of their [these believers]
being by grace made heirs of eternal life.
From this scripture, therefore, I do gather these things observable.
FIRST, That good works do flow from faith. Yea,
SECOND, That every one that believeth should be careful that their
works be good.
THIRD, That every believer should not only be careful that their
works be good, and for the present do them, but should also be
careful to maintain them; that is, they should carefully study to
keep in a constant course of good works.
FOURTH, and lastly, That the best way to provoke both ourselves
and others to this work, it is to be often affirming to others the
doctrine of justification by grace, and to believe it ourselves:
'This is a faithful saying, and these things I will,' saith Paul,
'that thou affirm constantly, that they which have believed in God
might be careful to maintain good works.'
FIRST. I begin with the first. That good works do flow from faith.
This is evident divers ways.
First, From the impossibility of their flowing from any other thing;
they must either flow from faith, or not at all: 'For whatsoever
is not of faith, is sin' (Rom 14:23). And again, 'Without faith
it is impossible to please him' (Heb 11:6). Every man by nature,
before faith, is an evil and a corrupt tree; and a corrupt tree
cannot bring forth good fruit: 'Do men gather grapes of thorns,
or figs of thistles?' (Matt 7:16,17). Now a man is made good by
faith, and by that bringeth forth the fruits that are acceptable
to God (Heb 11:4; Col 1:4-6).
Wherefore sinners, before faith, are compared to the wilderness, whose
fruits are briars and thorns; and whose hearts are the habitation
of dragons; that is, of devils 4 (Isa 35:6,7; Heb 6:7,8).
And hence again it is, that they are said to be Godless, Christless,
Spiritless, faithless, hopeless; without the covenant of grace,
without strength; enemies in their minds by wicked works, and
possessed by the spirit of wickedness, as a castle by a conqueror
(Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).
Now, these things being thus, it is impossible that all the men
under heaven, that are unconverted, should be able to bring forth
one work rightly good; even as impossible, as for all the briars and
thorns under heaven to bring forth one cluster of grapes, or one
bunch of figs; for indeed they want the qualification. A thorn
bringeth not forth figs, because it wanteth the nature of the
fig-tree; and so doth the bramble the nature of the vine. Good
works must come from a good heart. Now, this the unbeliever wanteth,
because he wanteth faith; for it is that which purifieth the heart
(Luke 6:45; Acts 15:9). Good works must come from love to the Lord
Jesus; but this the unbeliever wanteth also, because he wanteth
faith: For faith 'worketh by love,' and by that means doth good
(Gal 5:6).
And hence again it is, that though the carnal man doth never so
much which he calleth good, yet it is rejected, slighted, and turned
as dirt in his face again; his prayers are abominable (Prov 15:8),
his ploughing is sin (Prov 21:4), and all his righteousness as
menstruous rags (Isa 64:6).
Thus you see that without faith there are no good works.
Now then, to show you that they flow from faith: and that, For
that FAITH is a principle of life, by which a Christian lives (Gal
2:19,20), a principle of motion, by which it walks towards heaven
in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle
of strength, by which the soul opposeth its lust, the devil, and
this world, and overcomes them. 'This is the victory, even our
faith' (1 John 5:4,5) Faith, in the heart of a Christian, is like
the salt that was thrown into the corrupt fountain, that made the
naughty waters good, and the barren land fruitful (2 Kings 2:19-22).
Faith, when it is wrought in the heart, is like leaven hid in the
meal, (Matt 13:33) or like perfume that lighteth upon stinking
leather, turning the smell of the leather into the savour of the
perfume; faith being then planted in the heart, and having its
natural inclination to holiness. Hence it is that there followeth
an alteration of the life and conversation, and so bringeth forth
fruit accordingly. 'A good man out of the good treasure of his heart
bringeth forth that which is good' (Luke 6:45). Which treasure, I
say, is this faith (James 2:5; 1 Peter 1:7). And therefore it is
that faith is called 'the faith according to godliness,' (Titus
1:1) and the 'most holy faith' (Jude 20).
Second, Good works must needs flow from faith, or no way; because
that alone carrieth in it an argument sufficiently prevalent to
win upon our natures, to make them comply with holiness.
Faith showeth us that God loveth us, that he forgiveth us our sins,
that he accounteth us for his children, having freely justified us
through the blood of his Son (Rom 3:24,25; 4; Heb 11:13; 1 Peter
1:8).
Faith receiveth the promise, embraceth it, and comforteth the soul
unspeakably with it. Faith is so great an artist in arguing and
reasoning with the soul, that it will bring over the hardest heart
that it hath to deal with. It will bring to my remembrance at once,
both my vileness against God, and his goodness towards me; it will
show me, that though I deserve not to breathe in the air, yet that
God will have me an heir of glory.
Now, there is no argument greater than this. This will make a man
run through ten thousand difficulties, to answer God, though he
never can, for the grace he hath bestowed on him.
Further, FAITH will show me how distinguishingly this love of God
hath set itself upon me; it will show me, that though Esau was
Jacob's brother, yet he loved Jacob (Mal 1:2). That though there
were thousands more besides me that were as good as me, yet I must
be the man that must be chosen.
Now this, I say, is a marvellous argument, and unspeakably prevaileth
with the sinner, as saith the apostle: 'For the love of Christ
constraineth us; because we thus judge, that if one died for all,
then were all dead: And that he died for all; that they which live,'
that is, by faith, 'should not henceforth live unto themselves,
but unto him which died for them, and rose again' (2 Cor 5:14,15).
'Love,' saith the wise man, 'is strong as death; Many waters cannot
quench love, neither can the floods drown it: if a man would give
all the substance of his house for love, it would utterly be contemned'
(Song 8:6,7). Oh! when the broken, dying, condemned soul, can but
see, by faith, the love of a tender-hearted Saviour, and also see
what he underwent to deliver it from under that death, guilt, and
hell, that now it feels and fears; which also it knoweth it hath
most justly and highly deserved; 'Then bless the Lord, O my soul'
(Psa 103:1,2,3); and 'What shall I render unto the Lord for all
his benefits?' (Psa 116:1-14).
Thus is faith a prevailing argument to the sinner, whereby he is
fetched off from what he was, and constrained to bend and yield to
what before he neither would nor could (1 Cor 2:14; Rom 8:7).
And hence it is, that gospel obedience is called 'the obedience of
faith,' as well as obedience to the faith (Rom 16:26). For it must
be by the faith of Christ in my heart, that I submit to the word
of faith in the Bible, otherwise all is to no profit: as saith the
apostle, 'The word preached did not profit them, not being mixed
with faith in them that heard it' (Heb 4:2). For faith alone can
see the reality of what the gospel saith; and so I say, argue over
the heart to the embracing of it.
Third, Faith is such a grace, as will represent to the soul
all things in their proper colours. It doth not, as doth unbelief
and ignorance, show us all things out of order; putting darkness
for light, and bitter for sweet; but will set every thing in its
proper place before our eyes; God and Christ shall be with it, the
chiefest good, the most lovely and amiable; a heavenly life shall
be of greater esteem, and more desirable, than all the treasures
of Egypt! Righteousness and sanctification will be the thing after
which it will most vehemently press; because it seeth not only
death and damnation as the fruits of sin, but sin also in itself,
distinct from the punishment belonging to it, a detestable, horrible,
and odious thing (Heb 11:25-27; Phil 3:7-12; Rom 12:9).
By faith we see that this world hath no abiding in it for us, nor
no satisfaction if it were otherwise (Prov 3:35; Heb 11:15,16;
13:14; 1 Cor 7:9-31). And hence it is, that the people of God have
groaned to be gone from hence, into a state that is both sinless and
temptationless. And hence it is again that they have run through
so many trials, afflictions, and adversities, even because of
that love to holiness of life that faith being in their hearts did
prompt them to, by showing them the worth and durableness of that
which was good, and the irksomeness and evil of all things else (2
Cor 5:1-8; Heb 11:33-39).
Fourth, Faith layeth hold of that which is able to help the soul
to bring forth good works: it layeth hold of, and engageth the
strength of Christ, and by that overcometh that which oppresseth;
'I can do all things through Christ which strengtheneth me' (Phil
4:13).
In a word, a life of holiness and godliness in this world, doth so
inseparably follow a principle of faith, that it is both monstrous
and ridiculous to suppose the contrary. What, shall not he that
hath life have motion! (Gal 2:20). He that hath by faith received
the spirit of holiness, shall not he be holy? (Gal 3:2). and he
that is called to glory and virtue, shall not he add to his faith
virtue? (2 Peter 1:4,5). We are by faith made good trees, and shall
not we bring forth good fruit? (Luke 6:43). They that believe are
created in Christ Jesus unto good works; and God hath, before the
world was, ordained that we should walk in them; and shall both our
second creation, and God's foreordination be made frustrate? (Eph
1:4; 2:10). Besides, the children of faith are the children of
light, and of the day (1 Thess 5:5). Lights upon a hill, and candles
on a candlestick, and shall not they shine? They are the salt of
the earth, shall not they be seasoning? (Matt 5:13-16).