_Secondly_, It pointeth out to us this, that "the way of man is not in himself," Jer. x. 23, that is, that nothing, he can do can or will prove a way to him to the Father: For Christ is the Way, as excluding all other means and ways. And that man can do nothing to help himself into the way, is clear; for,
1. "His way is darkness," Prov. iv. 14. He knoweth no better, he is satisfied therewith; there he sleepeth and resteth.
2. He cannot nor doth not desire to return. He hateth to be reformed.
3. Yea, he thinketh himself safe; no man can convince him of the contrary: The way he is in "seemeth right to him, though the end thereof be death;" Prov. xiv. 12, and xvi. 25.
4. Every man hath his own particular way to which he turneth, Isaiah liii, 6; some one thing or other that he is pleased with, and that he thinks will abundantly carry him through, and there resteth he; and what these ordinarily are, we shall hear presently.
5. In this his way, which yet is a false way, "he trusteth," Hosea x.
13, he leaneth upon it, little knowing that it will fail him at length, and that he and his hope and confidence shall perish.
Is it not strange then to see men and women "gading about to seek their way," as it is said, Jer. ii. 36. as if they could find it out; or as if they could of themselves fall upon the way. What a lamentable sight is it, to see people "wearying themselves with very lies," Ezek. xxiv. 12; "and wearied in the mult.i.tude of their own counsels," Isaiah xlvii. 15.
But what are those false and lying ways which men weary themselves in, and all in vain; and which they chuse and trust unto, and yet are not the way which will prove safe and sure?
_Ans._ It will not be easy to reckon them all up, we shall name some that are princ.i.p.al and most ordinary; such as,
1. Good purposes and resolutions, with which many deceive themselves, supposing that to be all which is required: And, alas! all their purposes are like to Ephraim"s goodness,--like the early cloud and morning dew that soon evanisheth; their purposes are soon broken off, and soon disappointed, because made without counsel, Prov. xv. 22. Many foolishly rest here, that they have a good mind to do better, and to amend their ways, and they purpose after such a time or such time, they shall begin a new manner of life; but their purposes never come to any effect, and so at length they and their purposes both perish.
2. Some convictions and inward challenges. The word now and then pierceth them so far, and sore and sharp dispensations from the Lord so far affect their heart, that they see it is not well with them; and they are made, with Saul, to cry out, "I have sinned," 1 Sam. xv. 24, and they advance no further; those convictions either die out again, or work no further change: And, poor souls, they think, because at such a sermon, or such a communion, they had some such convictions and sharp challenges, therefore they imagine all is well with them; when a Judas may have convictions, sharper than ever they had, and a Felix, Acts xxiv. 25.
3. Convictions followed with some sort of amendment. Some may dreadfully deceive themselves with this, and conclude that all is right with them, and that the way they are in is safe and sure; because they have had convictions, which have been so effectual as to cause them to amend many things, and become, as to many things, changed men and women, when, alas, their way is but a way of darkness still; it is not Christ; they have never come to him. Herod hearing John Baptist, had his own convictions and amendments; for "he did many things," Mark vi. 20.
4. Many rest upon their outward civility and morality, or negative holiness. They cannot be challenged for gross faults, and that is all the way they have to rest in: Alas! could not a wicked Pharisee say as much as they, viz. "That he was no extortioner, unjust person, or an adulterer, nor such as the publican was," Luke xviii. 11. How many heathens, as to this, shall outstrip such as profess themselves Christians? and yet they lived and died strangers to the right way to happiness. See what that poor young man said, Luke xviii. 21.
5. Some may win to more than civility, and attain unto a kind of outward holiness, and outward performance of the duties of religion, such as hearing, reading, prayer, communicating, and rest there, and yet perish: For that is but their own way, it is not the right way. Had not the foolish virgins lamps? and did they not wait with the rest, Matth. xxv.; and will not many say, in that day, "We have eaten and drunken in thy presence, and thou hast taught in our streets:" to whom Christ shall answer, "I know not whence you are, depart from me, all ye workers of iniquity?" Luke xiii. 26, 27. Were not the Jews much in duties and outward ordinances? and yet see how the Lord rejected them all, Isaiah i. 11-15, and lxvi. 3.
6. Much knowledge doth deceive many. They think because they can talk of religion, speak to cases of conscience, handle places of Scripture, and the like, that therefore all is right with them; when alas, that is but a slippery ground to stand upon. The Pharisees sat in Moses" seat, and taught sometimes sound doctrine; and yet were heart-enemies to Jesus, Matth. xxiii. And will not many think to plead themselves into heaven, by saying, that they "have prophesied in his name," Matth. vii. 22.
There is "a knowledge that puffeth up," 1 Cor. xiii. 2. Some there are whose knowledge seemeth to be operative and practical, and not merely speculative. Some may "escape the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," and yet again become entangled therein and overcome; so that "their latter end is worse than the beginning;" see 2 Peter ii. 20, 21, 22. Knowledge, I grant, is good, but it is not Christ, and so it is not the way to the Father; and many, alas! lean to it, and are deceived at last.
7. A kind of seeming seriousness in the performance of duties, and in seeking of G.o.d, deceiveth many. They think, because they are not conscious to their own dissembling, but they look upon themselves as earnest in what they do, that therefore all is well. Sayeth not Christ, that not "every one that saith, Lord, Lord, shall enter into the kingdom of G.o.d?" Matth. vii. 21; that is, not every one that reneweth their suits, and ingeminateth their desires, cry, and cry over again, and, as it were, will not give it over; and yet they come short of their expectation. Did not the foolish virgins seem earnest and serious, when they continued waiting with the rest, and at length cried "Lord, Lord, open unto us;" and yet they are kept at the door. Many consider not that there is a secret and close hypocrisy, that some may be under and not know it, as well as a gross hypocrisy and dissimulation, which may be easily observed; "Will not many seek to enter in that shall not be able?" Matth. vii. 13. Luke xiii. 24.
8. Many deceive themselves with this, that they are looked on by other G.o.dly, discerning persons and ministers, as good serious Christians, and that they carry so handsomely and so fair, that no man can judge otherways of them, than that they are good serious seekers of G.o.d. But, alas! the day is coming which will discover many things, and many one will be deceived both of themselves and of others. "Not he who commendeth himself is approved, but whom G.o.d approveth," 2 Cor. x. 18.
Therefore, Paul exhorts Timothy, "to study to show himself approved unto G.o.d," 2 Tim. ii. 15. Men look only on the outside, and cannot see into the heart; but G.o.d searcheth the heart; and it is an easy matter to deceive men, but G.o.d will not be deceived.
9. Some may suppose themselves in a safe and sure way, if they outstrip others in religious duties, and be much in extraordinary duties, when, alas! for all that, the heart may be rotten. "The Pharisee fasted twice a-week," Luke xviii. 12, and yet was but an enemy to Christ. O how deceitful is the heart of man!
10. Inward peace and quietness of conscience may deceive some; and they may suppose that all is right with them; because they do nothing over the belly of their conscience. Their heart doth not accuse them of falsehood and dissimulation in their way with G.o.d or man, but they do all things according to their light. No doubt that young man (Luke xviii. 21,) spoke according to his judgment and light, when he said, "All these things have I kept from my youth." And Paul saith of himself (Acts xxiii. 1,) "that he had lived in all good conscience before G.o.d till that very day;" meaning, that even while he was a Pharisee unconverted, he had not tortured his conscience, nor done anything directly against it, but had always walked according to his light. See Acts xxvi. 9.
11. A way of zeal may deceive many who may think their case unquestionable, because they are zealous for their way, and, as they think, their zeal is pure for G.o.d. Was not Paul, while a Pharisee, very zealous, when, out of zeal to his way, he persecuted the church, Philip.
iii. 6. See my zeal for the Lord, could I thus say, 2 Kings x. 16; and the Jews had a zeal of G.o.d, but not according to knowledge, Rom. x. 2; and Christ tells us, that such as should persecute the Apostles unto death, would think they did G.o.d good service, John xvi. 2.
12. Some also may put it beyond question, that they are in the right way, because they are more strict in all their ways than others, and will not so much as keep fellowship or company with them; saying, with those, (Isaiah lxv. 5) "Stand by, I am holier than thou, come not near to me," who yet are but a smoke in G.o.d"s nose, and a fire that burneth all the day.
13. Some may rest on, and deceive themselves with their great attainments, and more than ordinary experiences, when, alas! we see to what a height some may come, and yet prove nothing. Let such souls read with trembling that word of Paul, Heb. vi 4, 5, where we see some may come to be enlightened, to taste of the heavenly gift, to be made partakers of the Holy Ghost, to taste the good word of G.o.d, and the powers of the world to come, and yet prove cast-aways; taking these expressions as pointing forth something distinct from real grace.
Many such false ways, wherein men please themselves, might be mentioned; by these every one may see cause of searching and trying over and over again. It is a dreadful thing to be deceived here, and it is best to put it to a trial, when there is a possibility of getting the matter helped.
And many may fear and tremble when they see they are not yet come the length of many such as sit down without Christ, and lose all their labour. Oh, if this could put people to a serious examination and trial of themselves, and of the nature of that way wherein they are, and rest at present!
_Thirdly_, We might here observe, that this true and living way is but one for all. There is but "one Mediator between G.o.d and man," 1 Tim. ii.
5. One Mediator for both Old and New Testament, the seed of the woman.
Howbeit the Lord"s dispensations with his people, in that one way, may be various, as his way with his people under the law is different from his way with his people under the gospel; and his dispensations with individual believers, whether under the law or under the gospel, is not the same in all things.
And this should teach us to relinquish our own ways, and to enter into this one only way; and it should move such as are in this way to study unity and agreement among themselves; and yet not infer or suppose, that G.o.d"s way with them must be in all things alike. Yea, though the Lord"s way with them be different from his way with others, and more dark, disconsolate, and bitter, yet let them be quiet and silent before the Lord, and acknowledge his goodness that hath brought them into the one only way, Jesus Christ, and keepeth them there.
But, _fourthly,_ The main thing here, and which is obvious, is this, that Jesus Christ is the way to the Father, the one and only way, the sovereign and excellent way, and he alone is the way. There is not another. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved," Acts iv. 12.
For clearing of this, we shall speak a little to those four things, and shew,
1. What is our case, and what need we have of a way.
2. How Christ answereth this our case and necessity, and is a fit way for us.
3. How he alone is the way, and answereth this our case.
4. What are the rare advantages and specialities of this way.
And this will make way for our clearing up, how Christ is made use of as a way by poor sinners.
For the first of these, our present case and necessity, something was spoken to it before; we shall reduce all those to two heads. The first is, our state of guilt, and separation from G.o.d because of sin and guilt; the next is, our state of wickedness and enmity against G.o.d.
As to the first, we may take notice of those things:
1. That sin, original and actual, hath separated us from G.o.d, and cast us out of his favour, and out of that station of favour and friendship which once we were advanced to in Adam.
2. That we are under G.o.d"s curse and wrath, and excommunicated from the presence of the Lord, by a sad, yet just, sentence according to law, and so are under death.
As to the next thing, we may take notice of those particulars:
1. That we are impure and polluted with sin and daily iniquity.
2. That we are ignorant of the right way of returning into favour with G.o.d, seeking out to ourselves many inventions.
3. That we are impotent for any good work or commanded duty.
That not only so, but we are unwilling to do any thing that is good, or to enter into the way when pointed out unto us; yea, we are enemies to G.o.d by wicked works, and have an innate hatred to all his ways.
5. We desire not to be out of the condition whereinto we are; there we love to lie and sleep, and desire not to be roused up or awakened.
6. We are under the power and command of Satan, who leadeth us out of the way, yea, and driveth us forward in the wrong way, to our perdition.
These things are plain and undeniable, and need no further confirmation; though, alas! it is little believed or laid to heart by many.
For the second, how Christ answereth this our case and necessity. He is a way to us to help us out of both these, both out of our state of guilt and separation, and out of our state of wickedness and enmity.
And, first, he helpeth us out of our state of guilt and separation:
1. By taking away our guilt and sin; "being made sin for us, who knew no sin, that we might be made the righteousness of G.o.d in him," 2 Cor. v.