Miscellaneous Pieces

OF THE TRINITY AND A CHRISTIAN

How a young or shaken Christian should demean himself under the weighty thoughts of the Doctrine of the Trinity or Plurality of Persons in the eternal Godhead.

The reason why I say a young or shaken Christian, is, because some that are not young, but of an ancient standing, may not only be assaulted with violent temptations concerning gospel-principles, but a second time may become a child, a babe, a shallow man, in the things of God: especially, either when by backsliding he hath provoked God to leave him, or when some new, unexpected, and (as to present strength) over weighty objection doth fall upon the spirit, by means of which great shakings of mind do commonly attend such a soul in the most weighty matters of the concerns of faith, of which this is one that I have supposed in the above-mentioned question: Wherefore passing other things, I will come directly to that, and briefly propose some helps to a soul in such a case.

I.  The first preparative.

First, Then, be sure thou keep close to the Word of God for that is the revelation of the mind and will of God, both as to the truth of what is either in himself or ways, and also as to what he requireth and expecteth of thee, either concerning faith in, or obedience to, what he hath so revealed.  Now for thy better performing of this, I shall give thee in brief these following directions.

1.  Suffer thyself, by the authority of the Word, to be persuaded that the Scripture indeed is the Word of God the Scriptures of truth, the words of the Holy One; and that they therefore must be every one true, pure, and for ever settled in heaven.

2.  Conclude therefore from the former doctrine, that that God whose words they are, is able to make a reconciliation and most sweet and harmonious agreement with all the sayings therein, how obscure, cross, dark, and contradictory soever they seem to thee.  To understand all mysteries, to have all knowledge, to be able to comprehend with all saints, is a great work; enough to crush the spirit, and to stretch the strings of the most capacious, widened soul that breatheth on this side glory, be they notwithstanding exceedingly enlarged by revelation.  Paul, when he was caught up to heaven, saw that which was unlawful, because impossible, for man to utter.  And saith Christ to the reasoning Pharisee, “If I have told you earthly things, and ye believe not, how shall you believe if I tell you of heavenly things?”  It is great lewdness, and also insufferable arrogancy, to come to the Word of God, as conceiting already that whatever thou readest must either by thee be understood, or of itself fall to the ground as a senseless error.  But God is wiser than man, wherefore fear thou him, and tremble at his word, saying still, with godly suspicion of thine own infirmity, What I see not, teach thou me; and, Thou art God only wise; but as for me, I am as a beast before thee.

3.  Take heed of taking a part of the Word only, lest thou thereby go away with the truth as mangled in pieces.  For instance, where thou readest, “The Lord our God is one Lord,” there take heed that thou dost not thence conclude, then there are not three persons in the Godhead: when thou readest of “the Father, the Son, and the Holy Spirit,” then take heed of concluding there must therefore either be three Gods, or else that Jesus Christ and the Holy Ghost are not true God, but the Father only.  Wherefore to help thee here, observe,

II.  The second preparative.

1.  That the Christian religion requireth credit concerning every doctrine contained in the Word; credit, I say, according to the true relation of every sentence that the Holy Ghost hath revealed for the asserting, maintaining, or vindicating that same truth.

2.  And therefore, hence it is that a Christian is not called a doer, a reasoner, an objector, and perverse disputer, but a believer.  Be thou an example to “the believers;” and, “believers” were “added to the church,” &c.

3.  Therefore, know again, that the Word, if it saith and expresseth that this or that is so and so, as to the matter in hand, thou art bound and obliged, both by the name, profession, and the truth, unto which thou hast joined thyself, to assent to, confess, and acknowledge the same, even then when thy carnal reason will not stoop thereto.  “Righteous art thou, O God,” saith Jeremiah, “yet let me plead with thee; Wherefore do the wicked live?”  Mark, first he acknowledgeth that God’s way with the wicked is just and right, even then when yet he could not see the reason of his actions and dispensations towards them.  The same reason is good as to our present case: and hence it is that the apostle saith, the spiritual armour of Christians should be much exercised against those high towering and self-exalting imaginations, that within our own bosoms do exalt themselves against the knowledge of God; that every thought or carnal reasoning may be not only taken, but brought a captive into obedience to Christ; that is, be made to stoop to the Word of God, and to give way and place to the doctrine therein contained, how cross soever our thoughts and the Word lie to each other.  And it is observable that he here saith, “they exalt themselves against the knowledge of God;” which cannot be understood, that our carnal, natural reason doth exalt itself against an eternal deity, simply considered; for that nature itself doth gather from the very things that are made, even his eternal power and Godhead: it must be then that they exalt themselves against that God as thus and thus revealed in the Word, to wit, against the knowledge of one God, consisting of three persons, Father, Son, and Spirit; for this is the doctrine of the Scriptures of truth: and therefore it is observable these thoughts must be brought captive, and be made subject in particular to the Lord Jesus Christ, as to the second person in the Godhead: for the Father is ever acknowledged by all that profess the least of religion; but the Son is that stumbling-stone and rock of offence, against which thousands dash themselves in pieces; though in him are hid all the treasures of wisdom and knowledge, and in him dwells the fulness of the Godhead bodily.

OF THE

LAW AND A CHRISTIAN

The law was given twice upon Mount Sinai, but the appearance of the Lord, when he gave it the second time, was wonderfully different from that of his, when at the first he delivered it to Israel.

1.  When he gave it the first time, he caused his terror and severity to appear before Moses, to the shaking of his soul and the dismaying of Israel; but when he gave it the second time, he caused all his goodness to pass before Moses, to the comfort of his conscience and the bowing of his heart.

2.  When he gave it the first time, it was with thunderings and lightnings, with blackness and darkness, with flame and smoke, and a tearing sound of the trumpet; but when he gave it the second time, it was with a proclamation of his name to be merciful, gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgressions, and sins.

3.  When he gave it the first time, Moses was called to go up to receive it through the fire, which made him exceedingly fear and quake: but when he went to receive it the second time, he was laid in a clift of the rock.

4.  From all which I gather, that, though as to the matter of the law, both as to its being given the first time and the second, it binds the unbeliever under the pains of eternal damnation (if he close not with Christ by faith); yet as to the manner of its giving at these two times, I think the first doth more principally intend its force as a covenant of works, not at all respecting the Lord Jesus; but this second time not (at least in the manner of its being given) respecting such a covenant, but rather as a rule or directory to those who already are found in the clift of the rock Christ; for the saint himself, though he be without law to God, as it is considered the first or old covenant, yet even he is not without law to him as considered under grace; not without law to God, but under the law to Christ.

5.  Though, therefore, it be sad with the unbeliever, because he only and wholly standeth under the law as it is given in fire, in smoke, in blackness, and darkness, and thunder; all which threaten him with eternal ruin if he fulfil not the utmost tittle thereof; yet the believer stands to the law under no such consideration, neither is he so at all to hear or regard it, for he is now removed from thence to the blessed mountain of Zion—to grace and forgiveness of sins; he is now, I say, by faith in the Lord Jesus, shrouded under so perfect and blessed a righteousness, that this thundering law of Mount Sinai cannot find the least fault or diminution therein, but rather approveth and alloweth thereof, either when or wherever it find it.  This is called the righteousness of God without the law, and also said to be witnessed by both the law and the prophets; even the righteousness of God, which is by faith in Jesus Christ unto all and upon all them that believe; for there is no difference.

6.  Wherefore, whenever thou who believest in Jesus, dost hear the law in its thundering and lightning fits, as if it would burn up heaven and earth, then say thou, I am freed from this law, these thunderings have nothing to do with my soul; nay, even this law, while it thus thunders and roars, it doth both allow and approve of my righteousness.  I know that Hagar would sometimes be domineering and high, even in Sarah’s house, and against her; but this she is not to be suffered to do, nay, though Sarah herself be barren; wherefore, serve it also as Sarah served her, and expel her out from thy house.  My meaning is, when this law with its thundering threatenings doth attempt to lay hold on thy conscience, shut it out with a promise of grace; cry, The inn is taken up already; the Lord Jesus is here entertained, and here is no room for the law.  Indeed, if it will be content with being my informer, and so lovingly leave off to judge me, I will be content, it shall be in my sight, I will also delight therein; but otherwise, I being now made upright without it, and that too with that righteousness which this law speaks well of and approveth, I may not, will not, cannot dare not make it my Saviour and judge, nor suffer it to set up its government in my conscience; for by so doing, I fall from grace, and Christ Jesus doth profit me nothing.

7.  Thus, therefore, the soul that is married to him that is raised up from the dead, both may and ought to deal with this law of God; yea, it doth greatly dishonour its Lord and refuse its gospel privileges, if it at any time otherwise doth, whatever it seeth or feels.  “The law hath power over the wife so long as her husband liveth, but if her husband be dead she is freed from that law; so that she is no adulteress though she be married to another man.”  Indeed, so long as thou art alive to sin, and to thy righteousness which is of the law, so long thou hast them for thy husband, and they must reign over thee; but when once they are become dead unto thee—as they then most certainly will when thou closest with the Lord Jesus Christ—then, I say, thy former husbands have no more to meddle with thee; thou art freed from their law.  Set the case: A woman be cast into prison for a debt of hundreds of pounds; if after this she marry, yea, though while she is in the jailor’s hand, in the same day that she is joined to her husband, her debt is all become his; yea, and the law also that arrested and imprisoned this woman, as freely tells her, go: she is freed, saith Paul, from that; and so saith the law of this land.

The sum, then, of what hath been said is this—The Christian hath now nothing to do with the law, as it thundereth and burneth on Sinai, or as it bindeth the conscience to wrath and the displeasure of God for sin; for from its thus appearing, it is freed by faith in Christ.  Yet it is to have regard thereto, and is to count it holy, just, and good; which, that it may do, it is always, whenever it seeth or regards it, to remember that he who giveth it to us “is merciful, gracious, long-suffering, and abundant in goodness and truth,” &c.

BUNYAN’S LAST SERMON:

“Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;” John i. 13.

The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it.  You have it thus,—“He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God.”  In the words before, you have two things—

First, Some of his own rejecting him when he offered himself to them.

Secondly, Others of his own receiving him, and making him welcome.  Those that reject him he also passes by; but those that receive him, he gives them power to become the sons of God.  Now, lest any one should look upon it as good luck or fortune, says he, “They were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”  They that did not receive him, they were only born of flesh and blood; but those that receive him, they have God to their father, they receive the doctrine of Christ with a vehement desire.

First, I will shew you what he means by “blood.”  They that believe are born to it, as an heir is to an inheritance; they are born of God; not of flesh, nor of the will of man, but of God; not of blood—that is, not by generation; not born to the kingdom of heaven by the flesh; not because I am the son of a godly man or woman.  That is meant by blood, Acts xvii. 26, “He has made of one blood all nations.”  But when he says here, “not of blood,” he rejects all carnal privileges they did boast of.  They boasted they were Abraham’s seed.  No, no, says he, it is not of blood; think not to say you have Abraham to your father, you must be born of God if you go to the kingdom of heaven.

Secondly, “Nor of the will of the flesh.”  What must we understand by that?

It is taken for those vehement inclinations that are in man to all manner of looseness, fulfilling the desires of the flesh.  That must not be understood here; men are made the children of God by fulfilling their lustful desires; it must be understood here in the best sense.  There is not only in carnal men a will to be vile, but there is in them a will to be saved also—a will to go to heaven also.  But this it will not do, it will not privilege a man in the things of the kingdom of God.  Natural desires after the things of another world, they are not an argument to prove a man shall go to heaven whenever he dies.  I am not a free willer, I do abhor it; yet there is not the wickedest man but he desires some time or other to be saved.  He will read some time or other, or, it may be, pray; but this will not do—“It is not in him that wills, nor in him that runs, but in God that shews mercy;” there is willing and running, and yet to no purpose; Rom. ix. 16, “Israel, which followed after the law of righteousness, have not obtained it.”  Here I do not understand as if the apostle had denied a virtuous course of life to be the way to heaven, but that a man without grace, though he have natural gifts, yet he shall not obtain privilege to go to heaven, and be the son of God.  Though a man without grace may have a will to be saved, yet he cannot have that will God’s way.  Nature, it cannot know anything but the things of nature; the things of God knows no man but by the Spirit of God; unless the Spirit of God be in you, it will leave you on this side the gates of heaven—“Not of blood, nor of the will of the flesh, nor of the will of man, but of God.”  It may be some may have a will, a desire that Ishmael may be saved; know this, it will not save thy child.  If it were our will, I would have you all go to heaven.  How many are there in the world that pray for their children, and cry for them, and ready to die; and this will not do?  God’s will is the rule of all; it is only through Jesus Christ, “which were born, not of flesh, nor of the will of man, but of God.”  Now I come to the doctrine.

Men that believe in Jesus Christ to the effectual receiving of Jesus Christ, they are born to it.  He does not say they shall be born to it, but they are born to it; born of God, unto God, and the things of God, before they receive God to eternal salvation.  “Except a man be born again, he cannot see the kingdom of God.”  Now unless he be born of God, he cannot see it.  Suppose the kingdom of God be what it will, he cannot see it before he be begotten of God; suppose it be the Gospel, he cannot see it before he be brought into a state of regeneration; believing is the consequence of the new birth, “not of blood, nor of the will of man, but of God.”

First, I will give you a clear description of it under one similitude or two.  A child, before it be born into the world, is in the dark dungeon of its mother’s womb; so a child of God, before he be born again, is in the dark dungeon of sin, sees nothing of the kingdom of God, therefore it is called a new birth; the same soul has love one way in its carnal condition, another way when it is born again.

Secondly, As it is compared to a birth, resembling a child in his mother’s womb, so it is compared to a man being raised out of the grave; and to be born again is to be raised out of the grave of sin—“Awake, thou that sleepest, and arise from the dead, and Christ shall give thee life.”  To be raised from the grave of sin is to be begotten and born; Rev. i. 5.  There is a famous instance of Christ—“He is the first-begotten from the dead, he is the first-born from the dead;” unto which our regeneration alludeth,—that is, if you be born again by seeking those things that are above, then there is a similitude betwixt Christ’s resurrection and the new birth; which were born, which were restored out of this dark world, and translated out of the kingdom of this dark world into the kingdom of his dear Son, and made us live a new life; this is to be born again; and he that is delivered from the mother’s womb, it is the help of the mother; so he that is born of God, it is by the Spirit of God.  I must give you a few consequences of new birth.

First of all, a child, you know, is incident to cry as soon as it comes into the world; for if there be no noise, they say it is dead.  You that are born of God, and Christians, if you be not criers, there is no spiritual life in you; if you be born of God, you are crying ones; as soon as he has raised you out of the dark dungeon of sin, you cannot but cry to God, What must I do to be saved?  As soon as ever God had touched the jailor, he cries out, “Men and brethren, what must I do to be saved?”  Oh! how many prayerless professors are there in London that never pray?  Coffee-houses will not let you pray, trades will not let you pray, looking-glasses will not let you pray; but if you were born of God, you would.

Secondly, It is not only natural for a child to cry, but it must crave the breast, it cannot live without the breast; therefore Peter makes it the true trial of a new-born babe; the new-born babe desires the sincere milk of the Word, that he may grow thereby.  If you be born of God, make it manifest by desiring the breast of God.  Do you long for the milk of promises?  A man lives one way when he is in the world, another way when he is brought unto Jesus Christ; Isa. lxvi., “They shall suck, and be satisfied.”  If you be born again, there is no satisfaction till you get the milk of God’s word into your souls; Isa. lxvi. 11, “To suck, and be satisfied with the breasts of consolation.”  O what is a promise to a carnal man; a whorehouse, it may be, is more sweet to him; but if you be born again, you cannot live without the milk of God’s word.  What is a woman’s breast to a horse?  But what is it to a child?  There is its comfort night and day, there is its succour night and day.  O how loath is he it should be taken from him.  Minding heavenly things, says a carnal man, is but vanity; but to a child of God, there is his comfort.

Thirdly, A child that is newly born, if it have not other comforts to keep it warm than it had in its mother’s womb, it dies.  It must have something got for its succour; so Christ had swaddling clothes prepared for him; so those that are born again, they must have some promise of Christ to keep them alive.  Those that are in a carnal state, they warm themselves with other things; but those that are born again, they cannot live without some promise of Christ to keep them alive, as he did to the poor infant in Ezekiel xvii., “I covered thee with embroidered gold.”  And when women are with child, what fine things will they prepare for their child!  O but what fine things has Christ prepared to wrap all in that are born again!  O what wrappings of gold has Christ prepared for all that are born again!  Women will dress their children, that every one may see them how fine they are; so he in Ezekiel xvi. 11—“I decked thee also with ornaments, and I also put bracelets upon thine hands, and a chain on thy neck.  And I put a jewel on thy forehead, and ear-rings in thine ears, and a beautiful crown upon thine head;” and, says he in the 13th verse, “thou didst prosper to a kingdom.”  This is to set out nothing in the world but the righteousness of Christ, and the graces of the Spirit, without which a new-born babe cannot live, unless he have the golden righteousness of Christ.

Fourthly, A child when it is in its mother’s lap, the mother takes great delight to have that which will he for its comfort; so it is with God’s children, they shall he kept on his knee; Isaiah lxvi. 11, “They shall stick and be satisfied with the breasts of her consolation.”  Ver. 13, “As one whom his mother comforteth, so will I comfort you.”  There is a similitude in these things that nobody knows of but those that are born again.

Fifthly, There is usually some similitude betwixt the father and the child; it may be the child looks like its father; so those that are born again, they have a new similitude, they have the image of Jesus Christ (Gal. iv.), every one that is born of God has something of the features of heaven upon him.  Men love those children that are likest them most usually; so does God his children; therefore they are called the children of God.  But others do not look like him, therefore they are called Sodomites.  Christ describes children of the devil by their features; the children of the devil, his works they will do; all works of unrighteousness, they are the devil’s works.  If you are earthly, you have borne the image of the earthly; if heavenly, you have borne the image of the heavenly.

Sixthly, When a man has a child, he trains him up to his own liking, he learns the custom of his father’s house; so are those that are born of God; they have learned the custom of the true church of God, there they learn to cry, My Father and my God; they are brought up in God’s house, they learn the method and form of God’s house for regulating their lives in this world.

Seventhly, Children, it is natural for them to depend upon their father for what they want.  If they want a pair of shoes, they go and tell him; if they want bread, they go and tell him; so should the children of God do.  Do you want spiritual bread? go tell God of it.  Do you want strength of grace? ask it of God.  Do you want strength against Satan’s temptations? go and tell God of it.  When the devil tempts you, run home and tell your heavenly Father; go pour out your complaints to God.  This is natural to children; if any wrong them, they go and tell their father; so do those that are born of God, when they meet with temptations, go and tell God of them.

The first use is this, to make a strict inquiry whether you be born of God or not.  Examine by those things I laid down before of a child of nature and a child of grace.  Are you brought out of the dark dungeon of this world into Christ? have you learned to cry, My Father? Jer. iii. 16, “And I said, Thou shalt call me thy Father.”  All God’s children are criers.  Can you be quiet without you have a bellyful of the milk of God’s word?  Can you be satisfied without you have peace with God?  Pray you consider it, and be serious with yourselves.  If you have not these marks, you will fall short of the kingdom of God, you shall never have an interest there; there is no intruding.  They will say, “Lord, Lord, open to us; and he will say, I know you not.”  No child of God, no heavenly inheritance.  We sometimes give something to those that are not our children, but not our lands.  O do not flatter yourselves with a portion among the sons, unless you live like sons.  When we see a king’s son play with a beggar, this is unbecoming; so if you be the king’s children, live like the king’s children.  If you be risen with Christ, set your affections on things above, and not on things below.  When you come together, talk of what your Father promised you; you should all love your Father’s will, and be content and pleased with the exercises you meet with in the world.  If you are the children of God, live together lovingly.  If the world quarrel with you, it is no matter; but it is sad if you quarrel together.  If this be amongst you, it is a sign of ill-breeding, it is not according to rules you have in the Word of God.  Dost thou see a soul that has the image of God in him?  Love him, love him; say, This man and I must go to heaven one day.  Serve one another, do good for one another; and if any wrong you, pray to God to right you, and love the brotherhood.