Chapter VII.

Instance of a peculiar defection from the truth of the gospel; with the reasons of it.

Besides the reasons insisted on, which have a general influence into all apostasies from the doctrine or mystery of the gospel, each especial defection in every kind hath reasons and causes peculiarly suited unto its rise and furtherance. There are, indeed, not a few who forsake the truth which they have professed merely on the impressions of outward circumstances, in the encouraging examples of some who go before them in the same paths, from whom they expect advantage. And every age giveth us, in one place or another, 145renewed evidence, that, — where either secular interest or weariness of the truth, through the love of the present world and hatred of holiness or strict evangelical obedience, doth give a propensity unto a declension from any doctrines of the gospel unto persons whose grandeur and outward advantages are sufficient to attract a compliance from the minds of men under the power of ambition, or any importunate desire of earthly things, — multitudes of all sorts suppose there is nothing left for them but to crowd who shall come nearest the leaders in the apostasy. And it is not seldom that, meeting with new temptations, they outrun both them and themselves also into such extremes as at first they designed not; for hence it is that so many do even at present issue their recessions from the truth, under the conduct of those “ignes fatui” or erratic exhalations of countenance and favour, in the undesigned bogs of Popery on the one hand, or Socinianism on the other. But I shall not at present take them into farther consideration; nor, indeed, are they worthy of any at all whose minds are visibly biassed, in the profession of things spiritual and heavenly, with those that are earthly and carnal.

They are of another sort from whom we may take an instance of the especial reasons of a peculiar defection from the gospel; for it is manifest how some among ourselves are fallen off from the whole mystery of it, with respect unto the person and grace of Christ, the satisfaction for sin made by his death, the atonement by the blood of his sacrifice, justification by his righteousness, and sanctification by his Spirit. If any shall think themselves unduly charged herein, they may be pleased to know that none are intended but those who are really guilty. Whosoever owns the things mentioned, though he will causelessly make use of peculiar words of his own for their expression, neither scriptural nor proper, nor such as believers have in former ages been accustomed unto, yet whilst the things themselves are believed and received, at present we lay nothing to his charge. But unless, to secure a groundless, useless, irrational charity, we wilfully shut our eyes and stop our ears, we cannot avoid the evidence that these things are by many even totally renounced: yea, and this is done by them to the greatest disadvantage of themselves and dishonour of the truth that can be well imagined; for their profession is, that they have tried Christ and the gospel in these things, and find there is nothing in them for which they should abide in the faith of them or place their confidence in them.

I hope none of them have gone unto such length as to cast themselves under the dreadful doom in the apostolical, passage insisted on; but that their condition is dangerous cannot be denied. To prevent the like state in ourselves and others, we may do well to consider what are the true, real, next and immediate springs and 146reasons of such men’s apostasy from the mystery of the gospel, as added unto the general reasons of all apostasy of this kind before mentioned; for so it is, that besides those general reasons and causes which have their efficacy and influence in all apostasies, and must always be considered in this matter, there are also reasons that are peculiar unto every especial instance of backsliding in any kind.

First, Ignorance of the necessity of Jesus Christ and the benefits of his mediation unto life and salvation hath betrayed them first into an indifferency about them, and then into a defection from them. They want a true, and in their own souls a full, conviction of their personal want of these things. Such apostates arise out of loose, notional professors, who never had any sound convictions of the want of Christ, like them [mentioned in] Acts ii. 37, or him, chap. xvi. 30. And although they lived, some of them, a long time in the outward profession that such a conviction of the worth and use of Christ and his grace was necessary unto them that would be saved, yet dare they not own that ever themselves had any such conviction; for if they had, why do they now forsake him as unto those ends for which they were convinced he was so to be desired? That faith alone will never forsake Christ which springs out of or is built on a conviction of the want of him. They who are well and in health will not always esteem the physician.

Unto this conviction of the want of Christ two things are required in all men, according to the measure of the light which they have received:—

1. The knowledge of the nature, guilt, filth, and desert of sin: for he came to save us from our sins; and no man will look after him to be delivered from he knows not what, or look to the brazen serpent who is not stung. Few have any knowledge hereof but what they cannot avoid, and fewer are sensible of these things in a due manner. The great design of Satan at this day in the world is, to extenuate sin in opinion, and so countenance it in practice Indeed, it ever was so; but it is in a peculiar manner at present visible and open, though the conspiracy be so strong that a public resistance unto it is scarcely maintainable. His aim in it is, and ever was, to take off from the necessity and usefulness of Christ and his grace, against which his malice is principally bent; and when once he can convey away the relief, he will be ready enough to aggravate the evil. Hence are those opinions so diligently advanced and greedily embraced against the guilt and power of original sin and the depravation of our nature, wherein men of all sorts conspire. Whatever some men may design, his end in them all is no other but to prevent a conviction of the want we have of Christ. So, also, are 147sins in practice extenuated; spiritual sins against the gospel are made nothing of, yea, laughed at, and immoralities against the law are lightly esteemed and easily passed over. To take off at present a sense of the want of Christ, and to make way for future apostasy, is the end of these and the like corrupt opinions. Accordingly it is come to pass in the world. Never was there less regard of the person and offices of Christ, of his grace, and benefits of his mediation, among them that are called Christians, than is found among many at this day. Unless God graciously relieve, the world is like to lose Christ out of the gospel, as to the true glory of his person and use of his mediation. Thus was it with the generality of them concerning whom we speak. They never had a thorough practical conviction of the want of Christ; for if they had had, they would not so shamefully have left him as they have done. The general notions they had hereof serve only to entitle them unto a defection I know these things are despised by many, unto whom the want of Christ and the receiving of him, or an interest in him, are contemptible things. But that is all one. We must not forego the gospel, with our own experience, and ruin our souls, to escape their reproaches. Sin will be sin, and Christ will be Christ, and salvation by him will be what it is, when they have done what they can.

2. Hereunto is required a knowledge and sense of the weakness of the best of our duties, and their utter insuffciency to abide the trial in the sight of God. Without the former we cannot have, and without the latter we can never abide in, a sense of the want of Christ. A right consideration of the instability of our minds in them, the weak actings of grace for the most part, the weariness of the flesh that accompanies them, secret impressions from self, and inward oppositions from sin, that attend them, with the greatness and holiness of God with whom we have to do in them, is indispensably necessary to keep the Lord Christ and his grace always desirable unto us. Want hereof makes some dream of a perfection in themselves, and others of a justification by their own obedience; the first tending to the contempt, the latter unto the neglect, of Christ and his grace. This is the beginning of transgression unto many apostates. They never had a due sense of the want of Christ, either as to their deliverance from the guilt of sin, or as to the procuring of a righteousness wherewith they might appear in the presence of God. This are they to inquire after who shall endeavour their recovery. To contend with them about their own imaginations is, for the most part, endless and fruitless. Let it be inquired whether they ever had any conviction of the want of Christ for the pardon of sin, or for the obtaining of life and salvation. If they shall grant they had, it may be asked why they do not make use of him unto the ends with respect 148whereunto they were convinced of the want of him; and if they do so, we have no contest with them in this matter. If they acknowledge that they never had any such conviction, this is that which we are to confirm, that such a conviction of the want of Christ is indispensably necessary unto the salvation of all that are adult; and herein we have the testimony, upon the matter, of the whole Scripture, the law and the gospel, to confirm the truth we contend for. Want, therefore, hereof was one spring of this defection. For those who have owned the necessity of him, or an interest in him, for the ends mentioned, and afterward declare that there is nothing of goodness or truth in what they have found and discovered for which they should continue so to do, their profession is, that they have considered this matter, known it, and do condemn it; wherein the formal nature of apostasy doth consist. And all those disciples which they draw after them, they do it by hiding from them, or drawing them off from, any sense of a want of Christ or of his mediation. That which is the foundation of our profession, in opposition hereunto, which we lay the weight of all our eternal concerns upon, is, that without Christ, before we receive him as set forth by God to be a propitiation through faith in his blood, we are in a lost, undone, and accursed condition; that our closing with him, our believing in him, is upon a conviction of our want of him for life, righteousness, and acceptation with God, both before and after believing. And it is in vain for Satan himself to attempt the faith of God’s elect herein. A concurrence of plain revelation and evident experience is invincible. But he who never knew, who never was made deeply sensible of, the want of an interest in Christ, will never persevere in the pin, suit of it, nor abide in what he hath attained, when attacked by any vigorous temptation.

Secondly, Want of a spiritual view of the excellency of Christ, both in his person and offices, is another spring and cause of this declension from the faith of the gospel. This view of him in types, shadows, and promises, was the life of the faith of the saints under the old testament. Herein “Abraham saw his day, and rejoiced,” John viii. 56. So Cant. ii. 8, 17. And it is mentioned as their chiefest privilege, Isa. xxxiii. 17. These things they diligently inquired into, 1 Pet. i. 11, and longed after, desiring, if it were possible, to see them, Matt. xiii. 17; for the glory and life of all religion, of all intercourse with God, lay in them from the giving of the first promise. Christ was “all and in all” unto them, no less than unto us. Take a respect unto him and his offices out of the old administrations, and they are things of no value or signification. And it was better for them who were inquiring after Christ diligently under dark types and shadows, than it will be for those among us 149who shut their eyes at the glorious light of the gospel And the reason why he was rejected by the Jews at his coming (for “he came unto his own, and his own received him not,” John i. 11), was, because they could “see neither form, nor comeliness, nor beauty in him, why he should be desired,” Isa. liii. 2. None can or will abide constant in his doctrine who is not able spiritually to discern the glory of his person and offices. Hence the apostles lay it down as the foundation of their faith, that “they beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth,” John i. 14; and that which they had in themselves they endeavoured to communicate unto others, that they also might believe through their word, and have fellowship with him, 1 John i. 3. So he himself makes this the foundation of his church, the rock upon which he will build it; for on the confession of Peter that he was “the Christ, the Son of the living God” (which expresseth the glory both of his person as the Son of the living God, and of his offices as the Christ), he says, “On this rock will I build my church, and the gates of hell shall not prevail against it,” Matt. xvi. 16–18. Whosoever builds not hereon builds on the sand, and will be prevailed against. So our apostle declares that those that hold him not as the Head will be beguiled, and vainly puffed up by their fleshly minds, falling into foolish errors and vain curiosities, Col. ii. 18, 19. And he rests the whole foundation of all gospel faith in this glory of his person and offices, Heb. i. 2, 3; Col. i. 15–19. It is this knowledge of him alone that will make us disesteem and despise all other things in comparison of him, Phil. iii. 8–10.

Wherefore, a spiritual view of him, an acquaintance with him, as “the brightness of the Father’s glory, and the express image of his person,” as him in whom all the perfections of the divine nature, as wisdom, goodness, and grace, do centre, as to their manifestation, even in the union of his natures, the glory of his offices, the suitableness of his person and grace unto all the wants and desires of the souls of men, is indispensably necessary unto our preservation from apostasy. And I could easily manifest by particular instances that a failing herein hath had a principal and prevalent influence into all the apostasies that have been in the Christian world, both as unto faith and worship. It is, though a new, yet a most wicked attempt that Satan is making by some against the whole of our religion; whilst allowing his person to be what it is (which for secular ends they dare not deny), they endeavour to render him of little or no use in our profession. This is to “fight neither against small nor great, but against the King of Israel;” and if such serpentine attempts be not prevented, the public profession of religion among us will issue in atheism, or somewhat of a near alliance thereunto.

150Thus it seems to be with some of them of whom we speak. They had, among other notional professors, an historical knowledge of Christ, and thereof made profession, but they were never spiritually acquainted with the glorious excellencies of his person and offices; for if they had, they would not have forsaken the “great mystery of godliness, God manifested in the flesh,” for other uncouth notions of their own. Who can think it possible that any one who hath known the Lord Jesus Christ, the Lord of glory, the Son of God incarnate, receiving our nature into a hypostatical union with himself and a blessed subsistence in his own person, as proposed unto us in the gospel, as evidently therein crucified before our eyes, as the apostle and high priest of our profession, as our advocate with the Father, as making peace for us and reconciliation through the blood of his cross, as made of God unto us wisdom, righteousness, sanctification, and redemption; — who that ever had experience or benefit, in his temptations and trials, of his love, care, tenderness, compassion, readiness and ability to succour them that come to God by him, — can renounce all these things, to betake himself to vain notions of a light and perfection of his own in their stead? I hope they are few who do so practically, but the expressions of many have a dangerous aspect that way; and it is certain there is nothing more necessary unto all that are called Christians than to have clear, distinct notions in themselves of the person of Christ, and plainly to declare how they place their whole faith, hope, and trust in him. And for such as really do so, though not able to express themselves in a due manner, yea, though unduly captivated unto some novel conceptions and expressions, the good Lord pardon them, and let mercy and peace be on them, and on the whole Israel of God! Whereas, therefore, some who have made a profession of these things do now relinquish them, I shall pray they may take heed that they do not thereby “crucify the Son of God afresh, and put him to an open shame.” Neither is it a verbal acknowledgment, in owning that Christ which suffered at Jerusalem, which will free any from this charge and guilt. Unless the Lord Christ, that Christ which is God and man in one person, be owned, received, believed in, loved, trusted unto, and obeyed in all things, as he is proposed unto us in the Scripture, and with respect unto all the ends of righteousness, holiness, life, and salvation, for which he is so proposed, he is renounced and forsaken. Who can sufficiently express the cunning sleights of Satan? who can sufficiently bewail the foolishness of the hearts of men, that after they have, at least doctrinally, known and professed these things, they should be turned aside from the glory, truth, and holiness of them? Let Christians therefore know and beware, that if they find any decay in faith, love, delight, and trust 151in the person and mediation of Christ, they are in the way that leads to some cursed apostasy of one kind or another.

But where the divine person of Christ is denied, or all acquaintance with him is despised; where the communication of grace from him unto believers is scorned; where no use by faith of his love, care, compassion, and power, as our high priest and advocate with the Father, in our duties, sins, temptations, and sufferings, is allowed, — we need not represent the danger of falling into apostasy; such persons are already in the depth of it. I speak this with the more earnestness, because, of all the evils which I have seen in the course of my pilgrimage (now hastening unto its period), there hath been none more grievous than the public contempt I have lived to see cast on the person of Christ, as to its concernment in our religion, and the benefits we receive from him. But God taketh care of these things.

Thirdly, Want of experience of the power and efficacy of the Spirit and grace of Christ, of his life and death, for the mortification of sin, hath been another spring of this apostasy. How it is wrought by these means, and can be no otherwise accomplished, I have showed elsewhere at large, and must not here assume the same argument again; only, two things may be observed concerning this work and duty: as, —

1. It is that wherein or whereunto the greatest wisdom and exercise of faith doth consist, or is required. It is a matter purely evangelical, to derive strength and ability from Christ for the mortification of sin, by virtue of his death, in a way of believing. Unenlightened reason can neither see nor understand any thing of this matter; yea, it is foolishness unto it, as are all other mysteries of the gospel. There is not any other way for the same end which it will not more willingly embrace.

2. It is a work and duty whereunto there is a great reluctancy in the flesh, in corrupted nature. There is nothing it had rather be freed from, and that whether we respect the inward nature of it or the constant continuance in it that is required of us. Yet is it such as that without it we can never attain life and salvation; for “if we by the Spirit do mortify the deeds of the flesh, we shall live,” and not otherwise. Wherefore, when men once begin to be sensible of the powerful inward workings of sin, they will take one of these two ways, nor can they do otherwise: for either they will yield themselves up “servants unto sin,” and make “provision for the flesh to fulfil the lusts thereof,” according as they are able, and as far as consists with their secular interest, as do the most; or they will betake themselves to some way or other for its restraint and mortification, either in part or in whole. And here many things will present themselves 152unto such persons, some, it may be, of their own devising, and some of God’s appointment, but for other ends than what they apply them unto. Hence multitudes faint in this work, and at length utterly give it over. They begin in the Spirit and end in the flesh; for, not striving lawfully nor in the right way, sin gets ground and strength against them, and they yield up themselves to the service of it. Hence have we so many who, having under their convictions contended against their lusts in their youth, do give up themselves unto them in their age. But so it is in this matter, that those who, through their unbelief, cannot rise or attain unto an experience of the power and efficacy of the grace of Christ for the mortification of sin will betake themselves to somewhat else for their relief; and this is that principally which hath brought forth that light within among some, which must do all this work for them, and much more. If any will betake themselves thereunto, they shall find that remedy against sin, and that perfection of holiness, in a few days, which they had been looking for from Christ a long season to no purpose. So would they have us to think who, it may be, never had experience what it is to derive spiritual strength from Christ, or to wait on him for it; only they have been wearied by the successlessness of their convictions, and the burdensomeness of lifeless duties. For some of them were for a season not only sober in their conversation (which I hope they yet continue to be), but diligent in duties of religion; but finding neither life, power, nor success in them, through their own uncured unbelief, they seem to have grown weary of them: for nothing is more grievous than the outward form of spiritual duties where there is no experience of inward power and sweetness. Wherefore, the corrupt minds of men will be ready to relinquish them for any thing that pretends a better relief.

What was the reason that so many in the Papacy betook themselves to penances, severe disciplines, and self-macerations, for the relief of their consciences with respect unto the mortification of sin? It all sprang from this root, or ignorance of the power and efficacy of the Spirit and grace of Christ for that end. Somewhat must be done unto this purpose, and not knowing the right way and gospel method of it, they betook themselves unto what they could invent, or what was imposed on them by the superstition of others, that pretended to afford them a relief. Somewhat hereof those among us seemed for a while to make an appearance of, in an outward gravity and seeming austerity of life; but the things themselves they had no mind unto, as not compliant with other interests they had to pursue. But the light within shall do all of this kind for them; wherefore, in comparison thereof, and as unto this end at least, they reject the Lord Christ, and do what in them lies to “put him to 153an open shame;” for what do they less who declare that that is done in a few days for them by another means which could not be effected by the faith which for so long a season they professed in him? But the cause of the whole lies solely in their own ignorance and want of experience of the things which themselves professed.

Fourthly, Ignorance of the righteousness of God hath been another spring of this apostasy. This the apostle expressly declares to be the reason why men go about to establish a righteousness of their own: Rom. x. 3, “Being ignorant of God’s righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God.” And this he speaks of the Jews, and that the best of them, who “followed after the law of righteousness, but sought it as it were by the works of the law,” Rom. ix. 31, 32. Of all men they thought themselves most knowing of the “righteousness of God;” for they “made their boast of God, and knew” (as they thought and professed) “his will, and approved the things that are more excellent, being instructed out of the law, and were confident that they themselves were guides of the blind, and the light of them which are in darkness, instructors of the foolish, and teachers of babes, having the form of knowledge and of the truth in the law,” Rom. ii. 17–20. Yet these men submitted not unto the righteousness of God, but went about to establish their own righteousness, because they were ignorant of the righteousness of God. And wheresoever this ignorance is, men will do so.

Take the “righteousness of God” in any sense wherein it is mentioned in the Scripture, and this event will follow upon the ignorance thereof; for it must be either the righteousness that is in him, or the righteousness he requires of us in the law, or the righteousness he hath provided for us in the gospel. Consider it any of these ways, and the ignorance of it is that which countenanceth men in betaking themselves unto a righteousness of their own, yea, unavoidably casteth them upon it; for, —

1. A right understanding of the infinite purity, the glorious essential holiness, of the nature of God, of his absolute eternal righteousness as the Lord and judge of all, will teach men what apprehensions they ought to have of any thing done in them or by them. “Our God is a consuming fire,” Heb. xii. 29; “a God of purer eyes than to behold evil,” Hab. i. 13; “who will by no means clear the guilty,” Exod. xxxiv. 7; “whose judgment it is, that they which commit sin are worthy of death,” Rom. i. 32; “an holy God, a jealous God, who will not forgive transgressions and sins,” Josh. xxiv. 19. Whilst the dread and terror of the excellency of his holiness and righteousness is before men, they will not easily betake themselves and their trust unto a righteousness of their own. There are two sorts 154of persons that the Scripture represents under an apprehension of this righteousness of God. The first are, convinced, guilty sinners; and the other, humble, holy believers. And what thoughts of themselves each sort is thereon filled withal it doth declare. For the former sort, we have an instance in Adam, Gen. iii. 10; in others, Isa. xxxiii. 14, as also Mic. vi. 6, 7. The sum is, they can think of nothing, have no other conceptions in their minds, but how either they may flee from him and hide themselves, or feign to themselves impossible ways of atonement, or be swallowed up in horror and despair. Send them in this condition unto a righteousness of their own, and they will easily understand you do but reproach their misery. And for the other sort, or humble, holy believers, we may see also how on this occasion they express themselves in this matter, Job iv. 17–19, ix. 2; Ps. cxxx. 3, cxliii. 2. They all jointly acknowledge that, such is the glorious holiness and righteousness of God, such the imperfection of our righteousness and impurity of our works, there is no appearance or standing before him on their account. It is the want of a due meditation hereon that hath produced the many presumptuous opinions in the world concerning the justification of sinners. The Scripture, speaking of justification, directs us to conceive it “in God’s sight,” Ps. cxliii. 2, or “before him,” Rom. iii. 20; teaching us that in this matter we should set ourselves as in the presence and under the eye of this holy God, and then consider on what ground we may stand before him. But when men are “ignorant of the righteousness of God,” when they have secret thoughts that he is “altogether such an one as themselves,” as the psalmist speaks, — that is, one who is either not so holy in himself as is pretended, or one who doth not require a suitableness in us unto his holiness, but is little concerned in our duties, less in our sins, — is it any wonder if men think they can of themselves do that which is satisfactory unto him, and so “go about to establish their own righteousness?” And this way even in teaching have some betaken themselves unto. They endeavour to satisfy their disciples that there is no such severity in God against sin as some pretend, no such holiness in his nature as necessarily to infer an indignation against every sin; that they are but vain frights and needless disquietments which either their own consciences or the preaching of some men do put them unto. And if they can prevail to be credited herein, there is no doubt but that those whom they so persuade will be pleased with their own righteousness: but whether God, in this matter of justification, will be pleased with it or no is not so easy to be determined.

And hence it is that all opinions of a self-righteousness, or justification by works, have always produced licentiousness of life, though 155they who assert it clamorously pretend to the contrary. So when a righteousness of works was absolutely enthroned in the Papacy, before the Reformation, the lives of the generality of men were flagitiously wicked, and most of the good works that were performed amongst them were but barterings with God and conscience for horrible vices and impieties. According, also, unto the growth of the same opinion, in its various degrees, among us, is the progress of all sorts of impiety and licentiousness of life. And if the masters of these opinions would but open their eyes, they would see that whereas they assert their justification by works under a pretence of a necessity so to do, for the maintenance of holiness and righteousness among men, unholiness, unrighteousness, intemperance of life, and all abominations, do grow upon them, such as were not heard of in former days among them who made any profession of religion. And the reason hereof is, because the very same notions of God which will allow men to suppose that they may be justified in his sight by their own duties, will also accommodate their lusts with several apprehensions that he will not be so severe against their sins as is supposed. However, this is plain in matter of fact, that the opinion of self-righteousness and looseness of conversation in the practice of sin have gone together generally, from the days of the Pharisees to this present season. And as this proud conceit receives daily advancement in several degrees, under various pretences, it is to be feared the world will be more and more filled with the bitter fruits thereof. It is grace, and the doctrine of it, as well as its power, that must put a stop to sin. He that drives men into a righteousness of their own at one door opens another unto their sins. And all that we have got hitherto by fierce disputations about justification as it were by works, is only that the faith of some hath been weakened, the peace of multitudes disquieted, differences increased, without the least evidence of holiness improved or the vices of men reformed by them. And it will not be granted that the strictest professors in these days (whether they have imbibed these opinions or no) do in real holiness and fruitfulness of life exceed those of the foregoing age, who firmly, and without hesitation, trusted unto the Lord Christ alone for life, righteousness, and salvation.

2. Suppose the righteousness God requires of us in the law to be intended; the ignorance thereof also is a great reason why men venture on a righteousness of their own, and go about to establish it. Were they indeed acquainted with the purity, spirituality, severity, and inexorableness of the law, they would never be possessed with imaginations that the perfection which they dream of in themselves would endure its trial. But when men shall suppose that the law respects only outward duties, and those also of the greatest notoriety, 156as to sin and obedience, and can relieve themselves in sundry things by pharisaical distinctions and expositions of it; when they consider not, or understand not, the extent of it, — unto an exacting of the entire image of God in us, wherein we were created, unto the regulating of all the frames, figments, and first motions of the heart, and its application of the curse unto the least deviation from it, — they may please or some way satisfy themselves by establishing a righteousness of their own, as it were by the works of the law.

3. But the “righteousness of God” in this place is taken principally for that righteousness which he hath provided for us in the gospel; and what this is the apostle declares in the next verse: “For,” says he, “Christ is the end of the law for righteousness unto every one that believeth,” Rom. x. 4. And this he calls “The righteousness which is of faith,” chap. ix. 30. Wherefore, the “righteousness of God” is Christ as fulfilling the law and answering the end of it, received by faith. This is that righteousness of God, which whosoever are ignorant of and submit not unto, they will go about to establish a righteousness of their own, and trust unto it. And thus hath it openly and visibly fallen out with them concerning whom we treat. They will not deny but that, under their convictions, they were solicitous after a righteousness with which God might be well pleased; — and if they should deny it, they were not to be believed, because it is impossible it should be otherwise with any in that condition; for conviction is principally a sense of the want of a righteousness. In this state, the gospel which they had, and which it may be they heard preached, presented unto them “Christ as the end of the law for righteousness unto every one that believeth,” as it is fully declared, Rom. iii. 21–26, with chap. v. 18, 19. This divers of them for a season professed themselves to embrace and acquiesce in. But when things came to the trial, it generally appeared that they had all along been ignorant of this righteousness of God; for they have left it for a righteousness of their own, which, had they truly and really known it, they could not have done. He who hath ever truly and really made Christ the end of the law for righteousness unto himself, by believing, will not cast contempt and scorn upon his righteousness imputed unto us, as is the manner of some to do. But herein is the Son of God in some measure “crucified afresh, and put to an open shame.” When men shall profess that they did look after righteousness by him, and would have received him as the end of the law for righteousness, but not finding that therein which they expected, they have betaken themselves to a righteousness wholly within them, and so wholly their own, they will not easily contrive a way whereby they may reflect more dishonour upon him. Whatever pretences may be made to the contrary, whatever maze 157of words any may lead men into and tire them withal, whatever reviling and reproaching of others they may compass them with, they cannot but know in their own consciences that it is thus with them. Notwithstanding any profession that they ever made, they never did come, nor ever could attain unto, a real knowledge of and acquaintance with this righteousness of God, so as to receive it by faith, and obtain thereby rest unto their souls. And hence it is that, as unto profession at least, they have betaken themselves unto an endeavour to establish their own righteousness; which, if it produce and effect a real holy conversation and righteousness in them of any long continuance, they are the first in whom it ever had that effect in this world, and will be the last in whom it shall find that success.

Fifthly, Want of submission unto the sovereignty of God hath contributed unto the furtherance of this evil. The sovereignty of God acting itself in infinite wisdom and grace is the sole foundation of the covenant of grace, and runs through the whole mystery of the gospel. Thence proceedeth the incarnation of the Son of God, and his being filled with all grace to be a Saviour, John iii. 16; Col. i. 19; John i. 16. Other account thereof none can be given. Thence was his substitution as the surety of the covenant in our stead, to undergo the punishment due to our sins, Isa. liii. 6, 10; 2 Cor. v. 21. Eternal election flows from thence, and is regulated thereby, Rom. ix. 11, 18; so doth effectual vocation, Matt. xi. 25, 26, and justification by faith, Rom. iii. 30. The like may be said of all other mysteries of the gospel. Love, grace, goodness, dispensed in a way of sovereign, unaccountable pleasure, are in them all proposed as the objects of our faith. The carnal mind is pleased with nothing of all this, but riseth up in opposition unto every instance of it. It will not bear that the will, wisdom, and pleasure of God should be submitted unto and adored in the paths which it cannot trace. Hence the incarnation and cross of the Son of God are foolishness unto it, 1 Cor. i. 23–25; the decrees of God as to election and reprobation unjust and unequal, overthrowing all religion, Rom. ix. 17–21; justification through the imputation of the righteousness of Christ that which everts the law, and renders all our own righteousness unnecessary. So in the whole mystery, in all the doctrines, precepts, or promises of the gospel, that spring from or are resolved into the sovereignty of God, — the carnal mind riseth up in opposition unto them all; for whereas the formal nature of faith consisteth in giving glory to God by believing the things that are above reason as it is ours, and against it as it is carnal, Rom. iv. 18–21, this sets up an enmity unto it in all things. It is therefore always tumultuating against the mysteries of the gospel; and if it once come to make 158itself the judge of them, taking aid from sensual affections and the vain imaginations of the mind, it will make havoc of all the articles of faith. And thus it seems to have fallen out in this matter. Those concerning whom we treat seem to have cast off a due regard unto the sovereignty of God, because themselves were never bowed by faith savingly thereto. Wherefore, in an opposition unto it, they have set up their light within, as the rule, measure, and judge, of the truths and doctrines of the gospel. Instead of becoming fools, by a resignation of their reason and wisdom to the sovereignty of God, that so they might in the issue be really wise, they have become wise in their own conceit, and have waxed vain in their foolish imaginations. Neither, indeed, is there any broader way of apostasy from the gospel than a rejection of God’s sovereignty in all things concerning the revelation of himself and our obedience, with a refusal to “bring into captivity every thought unto the obedience of faith;” which first brought forth Pelagianism, and of late Socinianism, as hath been showed, from which two the whole of the present defection is derived.

Sixthly, We may add hereunto, as another spring of this partial apostasy, want of an evidence in themselves of the divine authority of the Scriptures. It is not enough, to establish any man in the profession of the gospel, to own in general that the Scripture is the word of God, or a divine revelation of his will. He that hath not an experience of a divine authority in it upon his own soul and conscience will not be steadfast when his trial shall come. God looks with regard unto them alone who tremble at his word, as owning his present authority in it. Where this doth not abide upon them, “unlearned and unstable men,” as the apostle speaks, will be bold to “wrest the Scriptures, to their destruction,” or to prefer other things before them, or at least to equalize them with them. It is not, therefore, enough that we assent unto the truth of the word of God, unless also we are sensible of its power, and of that claim which it makes in the name of God to the absolute subjection of our whole souls and consciences unto it. Now, this evidence in themselves of this present; divine authority, differing it unconceivably from all other real or pretended conveyances of truth, these persons either never had or have insensibly lost, or cast off openly the yoke of God therein. Hereon every imagination of their own exalts itself into an equality of right and authority with it. The end of these things is, that God gives men up to “strong delusion, to believe a lie,” because they “received not,” or retained not, “the truth in the love thereof,” 2 Thess. ii. 10, 11. And when once it comes unto this, it is the work of Satan (which, he easily accomplisheth) both to suggest unto them endless delusions, and to render them so obstinate therein 159as that they shall despise every thing that is tendered unto conviction.

This is the first way whereby men fall away from the gospel, — namely, from the mystery and doctrine of it as it is the object of our faith; wherein they do what in them lies “to crucify the Son of God afresh, and to put him to an open shame.”