(Owen. The Glory of Christ, Part 2. File @@)
(... continued from File: introductory)
The Glory of Christ, by John Owen
Part II.
Meditations and Discourses concerning the Glory of Christ.
Chapter 1.
Application of the foregoing meditations concerning the Glory of
Christ: First, in an Exhortation unto such as are not yet Partakers
of Him.
That which remains is, to make some application of the glorious
truth insisted on unto the souls of them that are concerned; and
what I have to offer unto that end I shall distribute under two
heads. The first shall be with respect unto them who are yet
strangers from this holy and glorious One, - who are not yet made
partakers of him, nor have any especial interest in him. And the
second shall be directed unto believers, as a guide and assistance
unto their recovery from spiritual decays, and the revival of a
spring of vigorous grace, holiness, and obedience in them.
For the first of these, although it seems not directly to lie
in our way, yet is it suited unto the method of the Gospel, that
wherever there is a declaration of the excellencies of Christ, in
his person, grace, or office, it should be accompanied with an
invitation and exhortation unto sinners to come unto him. This
method he himself first made use of, Matt. 11: 27-30; John 7: 37,
38, and consecrated it unto our use also. Besides, it is necessary
from the nature of the things themselves; for who can dwell on the
consideration of the glory of Christ, being called therewith to the
declaration of it, but his own mind will engage him to invite lost
sinners unto a participation of him? But I shall at present proceed
no farther in this exhortation, but only unto the proposal of some
of those considerations which may prepare, incline, and dispose
their minds unto a closure with him as he is tendered in the Gospels
As, -
1. Let them consider well what is their present state with
respect unto God and eternity. This Moses wisheth for the
Israelites, Deut. 32: 29, "Oh that they were wise, that they
understood this, that they would consider their latter end!" It is
the greatest folly in the world to leave the issues of these things
unto an uncertain hazard; and that man who cannot prevail with
himself strictly to examine what is his state and condition with
respect unto eternity, does never do any good nor abstain from any
evil in a due manner. Remember, therefore, that "many are called,
but few are chosen." To be called, is to enjoy all the outward
privileges of the Gospel, - which is all you unto whom I speak can
pretend unto; yet this you may do and not be chosen; - even among
those unto whom the word is preached, they are but few that shall be
saved. In the distribution made by our Lord Jesus Christ of the
hearers of the word into four sorts of ground, it was but one of
them that received real benefit thereby; and if our congregations
are no better than were his hearers, there is not above a fourth
part of them that will be saved, - it may be a far less number; -
and is it not strange that every one of them is not jealous over
himself and his own condition? Many herein deceive themselves until
they fall under woeful surprisals. And this is represented in the
account of the final judgement; for the generality of those who have
professed the Gospel are introduced as complaining of their
disappointments, Matt. 25: 41-44 [10-12?]. For what is there spoken
is only a declaration of what befell them here in the close of their
lives, and their personal judgement thereon.
2. Take heed of being deluded by common presumptions. Most men
have some thoughts in general about what their state is, and what it
will be in the issue; but they make no diligent search into this
matter, because a number of common presumptions do immediately
insinuate themselves into their minds for their relief; and they are
such as all whose force and efficacy unto this end lies in this,
that they differ from others, and are better than they; - as that
they are Christians, that they are in the right way of religion,
that they are partakers of the outward privileges of the Gospel,
hearing the word, and participating of the sacraments; - that they
have light and convictions, so as that they abstain from sin, and
perform duties so as others do not; and the like. All those with
whom it is not so, who are behind them in these things, they judge
to be in an ill state and condition, whence they entertain good
hopes concerning themselves; and this is all that most trust unto.
It is not my present business to discourse the vanity of
presumptions; - it has been done by many. I give only this warning
in general, unto those who have the least design or purpose to come
to Christ, and to be made partakers of him, that they put no trust
in them, that they rely not on them; for if they do so they will
eternally deceive their souls. This was a great part of the
preparatory ministry of John the Baptist, Matt. 3: 9, "Think not to
say within yourselves, We have Abraham to our father." This was
their great comprehensive privilege, containing all the outward
church and covenant advantages. These they rested in and trusted to
unto their ruin; herein he designed to undeceive them.
3. consider aright what it is to live and die without an
interest in Christ, without a participation of him. Where this is
not stated in the mind, where thoughts of it are not continually
prevalent, there can be no one step taken in the way towards him.
Unless we are thoroughly convinced that without him we are in a
state of apostasy from God, under the curse, obnoxious unto eternal
wrath, as some of the worst of God's enemies, we shall never flee
unto him for refuge in a due manner. "The whole have no need of a
physician, but the sick." Christ "came not to call the righteous,
but sinners to repentance;" and the conviction intended is the
principal end of the ministry of the law. The miseries of this state
have been the subject of innumerable sermons and discourses; but
there is a general misery in the whole, that few take themselves to
be concerned therein, or apply these things unto themselves. Let us
tell men of it a thousand times, yet they either take no notice of
it, or believe it not, or look on it as that which belongs unto the
way and course of preaching, wherein they are not concerned. These
things, it seems, preachers must say; and they may believe them who
have a mind whereunto. It is a rare thing that any one shall as much
as say unto himself, Is it so with me? And if we now, together with
this caution, tell the same men again, that whilst they are
uninterested in Christ, not ingrafted into him by faith, that they
run in vain, that all their labour in religion is lost, that their
duties are all rejected, that they are under the displeasure and
curse of God, that their end is eternal destruction, - which are all
unquestionably certain, - yet will they let all these things pass by
without any farther consideration.
But here I must fix with them unto whom I speak at present, -
unless there be a full conviction in them of the woeful, deplorable
condition of every soul, of whatever quality, profession, religion,
outward state it be, who is not yet made partaker of Christ, all
that I have farther to add will be of no signification. Remember,
then, that the due consideration hereof is unto you, in your state,
your chiefest concernment in this world: and be not afraid to take
in a full and deep sense of it; for if you are really delivered from
it, and have good evidence thereof, it is nothing unto you but
matter of eternal praise and thanksgiving. And if you are not so, it
is highly necessary that your minds should be possessed with due
apprehension of it. The work of this conviction is the first effect
of true religion; and the great abuse of religion in the world is,
that a pretence of it deludes the minds of men to apprehend that it
is not necessary: for to be of this or that religion, - of this or
that way in religion, - is supposed sufficient to secure the eternal
state of men, though they are never convinced of their lost estate
by nature.
Consider therefore, his infinite condescension, grace, and love
herein. Why all this towards you? Does he stand in need of you? Have
you deserved it at his hands? Did you love him first? Cannot he be
happy and blessed without you? Has he any design upon you, that he
is so earnest in calling you unto him? Alas! it is nothing but the
overflowing of mercy, compassion, and grace, that moves and acts him
herein. Here lies the entrance of innumerable souls into a death and
condemnation far more severe than those contained in the curse of
the law, 2 Cor. 2: 15, 16. In the contempt of this infinite
condescension of Christ in his holy invitation of sinners to
himself, lies the sting and poison of unbelief, which unavoidably
gives over the souls of men unto eternal ruin. And who shall once
pity them to eternity who are guilty of it? Yea, but, -
5. Perhaps, if you should, on his invitation, begin to look to
Him, and resolve to come to him, you are greatly afraid that when it
comes to the trial he will not receive you; for no heart can
conceive, no tongue can express, what wretched, vile, and provoking
sinners you have been. That the Lord Christ will receive unto him
such as we are, we have no hopes, or that ever we shall find
acceptance with him. I say it is not amiss when persons come so far
as to be sensible of what discouragements they have to conflict
withal, what difficulties lie in their way, and what objections do
arise against them; for the most do perish in a senseless stupidity,
- they will not consider how it is with them, what is required of
them, nor how it will be in the latter end; - they doubt not but
that either they do believe already, or can do so when they please.
But when any come so far as to charge the failure of their
acceptance with Christ on their own unworthiness, and so are
discouraged from coming unto him, there are arguments for their
conviction and persuasion, which nothing but the devil and unbelief
can defeat. Wherefore, that which is now proposed unto consideration
in answer hereunto, is the readiness of Christ to receive every
sinner, be he who or what he will, that shall come unto him. And
hereof we have the highest evidences that divine wisdom and grace
can give unto us. This is the language of the Gospel, of all that
the Lord Christ did or suffered, which is recorded therein; - this
is the divine testimony of the "three that bear record in heaven,
the Father, the Word, and the Holy Ghost;" and of the "three that
bear witness in earth, the spirit, the water, and the blood:" all
give their joint testimony, that the Lord Christ is ready to receive
all sinners that come to him. They who receive not this testimony
make God a liar, - both Father, Son, and Spirit. Whatever the Lord
Christ is in the constitution of his person, - in the representation
of the Father, - in his office, - in what he did on the earth, - in
what he does in heaven, - proclaims the same truth. Nothing but
cursed obstinacy in sin and unbelief can suggest a thought unto our
minds that he is not willing to receive us when we come unto him.
Herein we are to bear testimony against the unbelief of all unto
whom the gospel is preached, that come not unto him. Unbelief acting
itself herein, includes a contempt of the wisdom of God, a denial of
his truth or faithfulness, an impeachment of the sincerity of Christ
in his invitations, making him a deceiver, and will issue in an
express hatred of his person and office, and of the wisdom of God in
him. Here, then, you are shut up, - you cannot from hence take any
countenance unto your unbelief
6. Consider that he is as able to save us as he is ready and
willing to receive us. The testimonies which he has given us unto
his goodness and love are uncontrollable; and none dare directly to
call in question or deny his power. Generally, this is taken for
granted by all, that Christ is able to save us if he will; yea, who
shall question his ability to save us, though we live in sin and
unbelief? And many expect that he will do so, because they believe
he can if he will. But indeed Christ has no such power, no such
ability: he cannot save unbelieving, impenitent sinners; for this
cannot be done without denying himself, acting contrary to his word,
and destroying his own glory. Let none please themselves with such
vain imaginations. Christ is able to save all them, and only them,
who come to God by him. Whilst you live in sin and unbelief, Christ
himself cannot save you; but when it comes to the trial in
particular, some are apt to think, that although they will not
conclude that Christ cannot save them, yet they do, on various
accounts, that they cannot be saved by him. This, therefore, we also
give testimony unto in our exhortation to come unto him, - namely,
that his power to save those that shall comply with his call is
sovereign, uncontrollable, almighty, that nothing can stand in the
way of. All things in heaven and earth are committed unto him; - all
power is his; - and he will use it unto this end, - namely, the
assured salvation of all that come unto him.
7. Consider greatly what has been spoken of the representation
of God, and all the holy properties of his nature, in him. Nothing
can possibly give us more encouragement to come unto him; for we
have manifested that God, who is infinitely wise and glorious, has
designed to exert all the holy properties of his nature - his mercy,
love, grace, goodness, righteousness, wisdom, and power - in him, in
and unto the salvation of them that do believe. Whoever, therefore,
comes unto Christ by faith on this representation of the glory of
God in him, he ascribes and gives unto God all that glory and honour
which he aimeth at from his creatures; and we can do nothing
wherewith he is pleased equal unto it. Every poor soul that comes by
faith unto Christ, gives unto God all that glory which it is his
design to manifest and be exalted in; - and what can we do more?
There is more glory given unto God by coming unto Christ in
believing, than in keeping the whole law; inasmuch as he hath more
eminently manifested the holy properties of his nature in the way of
salvation by Christ, than in giving of the law. There is therefore
no man who, under gospel invitations, refuseth to come unto and
close with Christ by believing, but secretly, through the power of
darkness, blindness, and unbelief, he hates God, dislikes all his
ways, would not have his glory exalted or manifested, choosing
rather to die in enmity against him than to give glory to him. Do
not deceive yourselves; it is not an indifferent thing, whether you
will come in unto Christ upon his invitations or no, - a thing that
you may put off from one season unto another: your present refusal
of it is as high an act of enmity against God as your nature is
capable of.
8. Consider that by coming unto Christ you shall have an
interest in all that glory which we have proposed unto you; for
Christ will become yours more intimately than your wives and
children are yours; and so all his glory is yours also. All are apt
to be affected with the good things of their relations, - their
grace, their riches, their beauty, their power; for they judge
themselves to have an interest in them, by reason of their relation
unto them. Christ is nearer to believers than any natural relations
are to us whatever; they have therefore an interest in all his
glory. And is this a small thing in your eyes, that Christ shall be
yours, and all his glory shall be yours, and you shall have the
advantage of it unto your eternal blessedness? Is it nothing unto
you to continue strangers from, and uninterested in, all this glory?
to be left to take your portion in this world, in lusts, and sins,
and pleasures, and a few perishing trifles, with eternal ruin in the
close, whilst such durable substance, such riches of glory, are
tendered unto you?
Lastly, consider the horrible ingratitude there is in a neglect
or refusal to come in to Christ upon his invitation, with the
doleful, eternal ruin that will ensue thereon. "How shall we escape,
if we neglect so great salvation?" Impenitent unbelievers under the
preaching of the gospel, are the vilest and most ungrateful of all
God's creation. The devils themselves, as wicked as they are, are
not guilty of this sin; for Christ is never tendered unto them, -
they never had an offer of salvation on faith and repentance. This
is their peculiar sin, and will be the peculiar aggravation of their
misery unto eternity. "Hear, ye despisers, wonder, and perish". The
sin of the devil is in malice and opposition unto knowledge, above
what the nature of man is in this world. Men, therefore, must sin in
some instance above the devil, or God would not give them their
eternal portion with the devil and his angels: - this is unbelief.
Some, it may be, will say, What then shall we do? what shall we
apply ourselves unto? what is it that is required of us?
1. Take the advice of the apostle, Heb. 3: 7, 8, 13, "Today, if
ye will hear his voice, harden not your hearts, as in the
provocation, in the day of temptation in the wilderness. But exhort
one another daily, while it is called Today; lest any of you be
hardened through the deceitfulness of sin." This day, even this, is
unto you in the tender of grace the acceptable time; - this is the
day of salvation. Others have had this day as well as you, and have
missed their opportunity; - take heed lest it should be so with you
also. Now if any one should write it down, or peculiarly commit it
to remembrance, "This day there was a tender of Christ and salvation
in him made unto my soul, - from this time I will resolve to give up
myself unto him," and if you form your resolutions, charge your
consciences with what you have engaged, and make yourselves to know
that if you go back from it, it is a token that you are going to
ruin.
2. Consider that it is high time for you to make somewhat of
religion. Do not hang always in suspense; let it not be a question
with yourselves, whether you have a mind to be saved or no. This is
as good a time and season for a resolution as ever you are like to
have whilst in this world. Some things, nay, many things, may fall
in between this and the next opportunity, that shall put you
backward, and make your entrance into the kingdom of heaven far more
difficult than ever it was; and the living in that uncertainty at
best, which you do, of what will become of you unto eternity, is the
most miserable kind of life in the world. Those who put far from
them the evil day, and live in the pursuit of lusts and pleasures,
have somewhat that gives them present satisfaction, and they say
not, "There is no hope," because they "find the life of the hand"
[Isa. 57: 10]; but you have nothing that gives you any prevalent
refreshment, neither will your latter end be better than theirs, if
you die without an interest in Christ Jesus. Come, therefore, at
length, unto a determinate resolution what you will do in this
matter. Christ has waited long for you, and who knows how soon he
may withdraw, never to look after you any more?
Upon occasion of the preceding Discourse concerning the Glory
of Christ, I thought it necessary to add unto it this brief
exhortation unto faith in him, aiming to suit it unto the capacity
of the meanest sinner that is capable of any self-consideration as
unto his eternal welfare. But yet, a little farther to give efficacy
unto this exhortation, it will be necessary to remove some of those
common and obvious tergiversations that convinced sinners do usually
retake themselves unto, to put off a present compliance with the
calls of Christ to come unto him; for although it is unbelief alone,
acting in the darkness of men's minds and the obstinacy of their
wills, that effectually keeps off sinners from coming unto Christ
upon his call, yet it shrouds itself under various pretences, that
it may not appear in its own ugly form. For no sin whereof men can
be guilty in this world is of so horrible a nature, and so dreadful
an aspect, as is this unbelief, where a clear view of it is obtained
in evangelical light. Wherefore, by the aid of Satan, it suggests
other pleas and pretences unto the minds of sinners, under which
they may countenance themselves in a refusal to come to Christ. See
2 Cor. 4: 4. Any thing else it shall be, but not unbelief; - that
they all disavow. I shall therefore speak unto a few of those
tergiversations in this case which are obvious, and which are
exemplified in the Gospel itself.
First, Some do say, on such exhortations, What is it that you
would have us to do? - We hear the word preached, we believe it as
well as we can, we do many things willingly, and abstain from many
evils diligently; what is more required of us? This is the language
of the hearts of the most with whom in this case we have to do. And
I say, -
l. It is usual with them who do something in the ways of God,
but not all they should, and so nothing in a due manner, to
expostulate about requiring of them more than they do. So the people
dispute with God himself, Mal. 1: 6, 3: 8, 13. So they in the Gospel
who esteemed themselves to have done their duty, being pressed unto
faith by Christ Jesus, ask him with some indignation, "What shall we
do, that we might work the works of God?" John 6: 28. If what we do
be not enough, what is it that you require more of us? So was it
with the young man, Matt. 19: 20, "What lack I yet?" Be advised,
therefore, not to be too confident of your state, lest you should
yet lack that one thing, the want whereof might prove your eternal
ruin.
2. The things mentioned, with all of the like nature, which may
be multiplied, may be where there is no one spark of saving faith.
Simon Magus heard the word, and believed as well as he could; -
Herod heard it, and did many things gladly; - and all sorts of
hypocrites do upon their convictions perform many duties, and
abstain from many sins: so as that, notwithstanding this plea, you
may perish for ever.
3. Where these things are sincere, they belong unto the
exercise of faith; they may be after a sort without faith, but faith
cannot be without them. But there is a fundamental act of faith,
whereby we close with Christ, whereby we receive him, that is, in
order of nature, antecedent unto its acting in all other duties and
occasions; - it is laying the foundation; other things belong to the
building. This is that you are called on to secure; and you may know
it by these two properties: -
1. It is singular. So our Saviour tells the Jews, John 6: 29,
"This is the work of God, that ye believe on him whom he has sent."
The act, work, or duty of faith, in the receiving of Christ, is a
peculiar, singular work, wherein the soul yields especial obedience
unto God; - it is not to be reckoned unto such common duties as
those mentioned, but the soul must find out wherein it has in a
singular manner closed with Christ upon the command of God.
2. It is accompanied with a universal spiritual change in the
whole soul, 2 Cor. 5: 17, "If any man be in Christ, he is a new
creature: old things are passed away; behold, all things are become
new." Wherefore, if you would not choose rather to deceive and ruin
your own souls, come to the trial whether indeed you have received
Christ in such a singular, transforming act of faith: do not on such
pretences want a compliance with the word of exhortation proposed
unto you. But, -
Secondly, Some will say, they know not how to proceed in this
work. They can make nothing of it; they have tried to come to this
believing, but do still fail in what they design; they go on and
off, but can make no progress, can come to no satisfaction;
therefore they think it best to let things go in general as they
are, without putting themselves to farther trouble, as unto any
especial act of faith in the receiving of Christ. This is the
language of men's hearts, though not of their mouths, another
shelter of unbelief, - and they act accordingly; they have a secret
despondency, which keeps them safe from attempting a real closure
with Christ on the tender of the Gospel. Something may be offered
unto this distempered frame of mind.
1. Remember the disciples that were fishing, and had toiled all
night, but caught nothing, Luke 5: 3, 4. Upon the coming of Christ
unto them, he requires that they should cast out their nets once
more; Peter makes some excuse, from the labour which they had taken
in vain all night; however, he would venture once more, on the
command of Christ, and had an astonishing draught of fishes, verses
5-9. Have you been wearied with disappointments in your attempts and
resolutions? Yet cast in your net this once more, upon the command
of Christ, - venture this once more to come unto him on his call and
invitation; you know not what success he may give unto you.
2. Consider that it is not failing in this or that attempt of
coming to Christ, but a giving over your endeavours, that will be
your ruin. The woman of Canaan, in her great outcry to Christ for
mercy, Matt. 15: 22, had many a repulse. First, it is said, he
answered her not a word; then his disciples desired that he would
send her away, that she might not trouble him any more; whereon he
gives a reason why he would not regard her, or why he could justly
pass her by; she was not an Israelitess, unto whom he was sent; -
yet she gives not over, but pressing into his presence, cries out
for mercy, verse 25. Being come to that issue, to try and draw out
her faith to the utmost, which was his design from the beginning, he
reckons her among dogs, that were not to have children's bread given
unto them. Had she now at last given over upon this severe rebuke,
she had never obtained mercy; but persisting in her request, she at
last prevailed, verses 27, 28. It may be you have prayed, and cried,
and resolved, and vowed, but all without success, as you suppose;
sin has broken through all: however, if you give not over, you shall
prevail at last; you know not at what time God will come in with his
grace, and Christ will manifest his love unto you as unto the poor
woman, after many a rebuke. It may be, after all, he will do it this
day; and if not, he may do it another: do not despond. Take that
word of Christ himself for your encouragement, Prov. 8: 34, "Blessed
is the man that hearth me, watching daily at my gates, waiting at
the posts of my doors." If you hear him, and wait, though you have
not yet admission, but are kept at the gates and posts of the doors,
yet in the issue you shall be blessed.
3. The rule in this case is, Hos. 6: 3, "Then shall we know, if
we follow on to know." Are you in the way of knowing Christ in the
use of means, hearing the word, and sincere endeavours in holy
duties? Though you cannot yet attain unto any evidence that you have
received him, have closed with him, nothing can ruin you but giving
over the way wherein you are; for then shall you know, if you follow
on to know the Lord. Many can give you their experiences, that if
they had been discouraged by present overwhelming difficulties,
arising from their disappointments, breaking of vows, relapses into
folly, they had been utterly ruined; whereas now they are at rest
and peace in the bosom of Christ. On a great surprisal, Christ lost
at once many disciples, and they lost their souls, John 6: 66, "They
went back, and walked no more with him." Take heed of the like
discouragements.
Thirdly, Some may say, yea, practically they do say, that these
things indeed are necessary; they must come to Christ by believing,
or they are undone; but this is not the season of it, - there will
be time enough to apply themselves unto it when other occasions are
past. At present they have not leisure to enter upon and go through
with this duty; wherefore they will abide in their present state for
a while, hearing and doing many things, and when time serves, will
apply themselves unto this duty also.
1. This is an uncontrollable evidence of that sottishness and
folly which is come upon our nature by sin, - a depravation that the
apostle places in the head of the evils of corrupted nature, Tit. 3:
1-3. Can any thing be more foolish, sottish, and stupid, than for
men to put off the consideration of the eternal concernment of their
souls for one hour, being altogether uncertain whether they shall
live another or n? - to prefer present triodes before the
blessedness or misery of an immortal state? For those who never
heard of these things, who never had any conviction of sin and
judgement, to put the evil day far from them, is not much to be
admired; but for you who have Christ preached unto you, who own a
necessity of coming unto him, to put it off from day to day upon
such slight pretences, - it is an astonishing folly! May you not be
spoken unto in the language of the Wisdom of God, Prov. 6: 9-11. You
come to hear the word, and when you go away, the language of your
hearts is, "Yet a little sleep, a little slumber, a little folding
of the hands to sleep;" we will abide a little while in our present
state, and afterward we will rouse up ourselves. Under this deceit
do multitudes perish every day. This is a dark shade, wherein cursed
unbelief lies hid.
2. Consider that this is the greatest engine that Satan makes
use of in the world among them that hear the word preached unto
them, for the ruin of their souls. He has other arts, and ways, and
methods of dealing with other men, - as by sensual and worldly
lusts; but as unto them who, through their convictions, do attend
unto the preaching of the word, this is his great and almost only
engine for their ruin: There needs no haste in this matter, -
another time will be more seasonable, - you may be sure not to fail
of it before you die; however, this present day and time is most
unfit for it, - you have other things to do, - you cannot part with
your present frame, - you may come again to hear the word the next
opportunity. Know assuredly, if your minds are influenced unto
delays of coming to Christ by such insinuations, you are under the
power of Satan, and he is like enough to hold you fast unto
destruction.
3. This is as evil and dangerous a posture or frame of mind as
you can well fall under. If you have learned to put off God, and
Christ, and the word for the present season, and yet relieve
yourselves in this, that you do not intend, like others, always to
reject them, but will have a time to hearken to their calls, you are
secured and fortified against all convictions and persuasions, all
fears; one answer will serve for all, - within a little while you
will do all that can be required of you. This is that which ruins
the souls of multitudes every day. It is better dealing with men
openly profligate, than with such a trifling promiser. See Isa. 5:
7, 10.
4. Remember that the Scripture confines you unto the present
day, without the least intimation that you shall have either another
day, or another tender of grace and mercy in any day, 2 Cor. 6: 2;
Heb. 3: 7, 13; 12: 15. Take care lest you come short of the grace of
God, miss of it by missing your opportunity. Redeem the time, or you
are lost for ever.
5. As unto the pretence of your occasions and business, there
is a ready way to disappoint the craft of Satan in that pretence, -
namely, to mix thoughts of Christ and the renovation of your
resolutions either to come or to cleave unto him with all your
occasions. Let nothing put it utterly out of your minds; make it
familiar unto you, and you will beat Satan out of that stronghold,
Prov. 7: 4. However, shake yourselves out of this dust, or
destruction lies at the door.
Fourthly, It is the language of the hearts of some, that if
they give up themselves unto a compliance with this exhortation, and
go seriously about this duty, they must relinquish and renounce all
their lusts and pleasures; yea, much of their converse and society,
wherein they find so much present satisfaction, as that they know
not how to part with them. If they might retain their old ways, at
least some of them, it were another matter; but this total
relinquishment of all is very severe.
Ans. 1. The Jesuits, preaching and painting of Christ among
some of the Indians, concealed from them his cross and sufferings,
telling them only of his present glory and power; so as they
pretended to win them over to faith in him, hiding from them that
whereby they might be discouraged; and so preached a false Christ
unto them, one of their own framing. We dare do no such thing for
all the world; we can here use no condescension, no compliance, no
composition with respect unto any sin or lust; we have no commission
to grant that request of Lot, "Is it not a little one? let it be
spared;" nor to come to Naaman's terms, "God be merciful to me in
this thing; in all others I will be obedient." Wherefore, -
2. We must here be peremptory with you, whatever be the event;
if you are discouraged by it, we cannot help it. Cursed be the man
that shall encourage you to come to Christ with hopes of indulgence
unto any one sin whatever. I speak not this as though you could at
once absolutely and perfectly leave all sin, in the root and
branches of it; but only you are to do it in heart and resolution,
engaging unto a universal mortification of all sin, as by grace from
above you shall be enabled; but your choice must be absolute,
without reserves, as to love, interest, and design; - God or the
world, - Christ or Belial, - holiness or sin; there is no medium, no
terms of composition, 2 Cor. 6: 15-18.
As unto what you pretend of your pleasures, the truth is, you
never yet had any real pleasure, nor do know what it is. How easy
were it to declare the folly, vanity, bitterness, poison of those
things which you have esteemed your pleasures! Here alone - namely,
in Christ, and a participation of him - are true pleasures and
durable riches to be obtained; pleasure of the same nature with, and
such as, like pleasant streams, flow down into the ocean of eternal
pleasures above. A few moments in these joys are to be preferred
above the longest continuance in the cursed pleasures of this world.
See Prov. 3: 13-18.
Fifthly, It will be said by some, that they do not see those
who profess themselves to be believers, to be so much better than
they are, as that you need to press us so earnestly to so great a
change; we know not why we should not be accounted believers
already, as well as they. I shall in a few words, as well as I am
able, lay this stumbling-block out of the way, though I confess, at
this day, it is weighty and cumbersome. And I say, -
1. Among them that profess themselves to be believers, there
are many false, corrupt hypocrites; and it is no wonder that on
various occasions they lay the stumbling-block of their iniquities
before the faces of others; but they shall bear their own burden and
judgement.
2. It is acknowledged, it must be bewailed, that some whom we
have reason to judge to be true believers, yet, through their
unfortified pride, or covetousness, or carelessness in their
conversation, or vain attire and conformity to the world, or
forwardness, do give just occasion of offence. We confess that God
is displeased herewith, Christ and the Gospel dishonoured, and many
that are weak are wounded, and others discouraged. But as for you,
this is not your rule, - this is not proposed unto you; but that
word only is so that will never fail you.
3. The world does not know, nor is able to make a right
judgement of believers; nor do you so, for it is the spiritual man
alone that discerneth the things of God. Their infirmities are
visible to all, - their graces invisible; the King's daughter is
glorious within. And when you are able to make a right judgement of
them, you will desire no greater advancement than to be of their
society, Ps. 16: 3.
These few instances of the pretences wherewith unbelief covers
its deformity, and hides that destruction wherewith it is
accompanied, may suffice unto our present purpose; they are
multiplied in the minds of men, impregnated by the suggestions of
Satan on their darkness and folly. A little spiritual wisdom will
rend the veil of them all, and expose unbelief acting in enmity
against Christ under them. But what has been spoken may suffice to
answer the necessity of the preceding exhortation on this occasion.
(continued in file 2... )
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file: /pub/resources/text/ipb-e/epl-09: owgch2-1.txt