A HOLY LIFE 9

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

FIRST OBSERVATION (b)

FIRST-- Now, let us inquire what Paul means when he requests that they “that name the name of Christ depart from iniquity.” So that we can better understand what Paul means, we must consider that there is an iniquity that is inherent in us, as well as an iniquity that is apart and at a distance from us. If he means, as certainly he does, that they that name the name of Christ should depart from that sin and iniquity that is in themselves; then, though he cannot mean that we should separate that from our persons, for that is impossible, yet he would have us,

First: Take off and withdraw our MINDS and AFFECTIONS that iniquity. He tells us that they that are Christ’s do so: “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24). Our minds and affections should depart from sinful lusts and sinful motions. There are the affections and lusts of sin; and there are the affections and lusts, or desires of the soul; and again, there are the affections and lusts of the new man in saints. Now this is what the apostle would have, specifically, that the affections and passions of our souls should not choose the affections and lusts of our old man, but departs from them. He should be renewed and made willing to be led by the Holy Ghost from such things. “But I say,” says he, “walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16).

For this reason, when he says, depart from iniquity, if he means from our own inherent iniquity, then he must mean in this way: take your mind and your affections off those sinful things; carry your minds away from them; set your minds and affections upon other objects; and let your minds and affections be yielded up to the conduct of the word and Spirit of God. “Let not sin therefore reign in your mortal body, to make you obey its passions” (Romans 6:12). Now a man, in mind and affections, may depart from that which yet will not depart from him; yea, a man in mind may depart from that which yet will dwell in him as long as he lives.

For instance, there are many diseases that cling to men, from which, in their minds, they willingly depart. Yes, their greatest restlessness is that so bad a disease will abide by them, and might they but have their desire accomplished, they would be as far from it as the distance between the ends of the earth; and while they are found to continue together, the mind departs from those things and is gone either to God or to physicians for help and deliverance from it.

This is the same for the saint, and should be with every one that makes a profession of faith by naming the name of Christ. He should depart from his indwelling sin with his mind. With his mind he should serve the law of God (Romans 7:25). This is an excellent thing to do, and can only be done by those possessed with an excellent spirit. Ah! to find a man that really departs from himself, and that draws the affections of the soul, from the affections and lusts of his flesh is rare thing (Ezekiel 11:19-21). The heart of most of professors goes after their detestable lusts, and after their inward abominations. Yet, such shall reap corruption of the flesh even though they name the name of Christ (Galatians 6:8).

Sin is sweet to him that is nothing but flesh, or that can delight in nothing but what is of the flesh (Job 20:12). Nor can it be that such a person should depart from himself, his sweet self (Romans 8:5-8). No, they that are after the flesh have their minds set upon the things of the flesh; so for this reason they that are in the flesh, though they profess religion and name the name of Christ, cannot please God; for such, instead of walking in and after the Spirit, have put the stumbling block of their iniquity before their faces, to hinder their departing from it (Ezekiel 14:7, 8); neither will all their inquiring of God, nor their seeking and praying to him, keep them from stumbling and falling, and breaking themselves to pieces upon the rocks and ruins that are provided for them, as a reward of the evil of their doings (Job 14:16). Yes, they shall suck the poison of asps, and the viper’s tongue shall slay them, notwithstanding all their profession.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 8

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan

edited in modern English by Jon Cardwell

FIRST OBSERVATION (a)

Men name the name of Christ religiously and incidentally; that is, they do so rightly with their words and in a language common to their national heritage, yet, they do not do so as to “depart from iniquity.” This was the occasion of this exhortation, for Paul saw that there were some that did so; that is to say that some named the name of Christ well with their words, but did not depart from iniquity. He also found others like that among those at Corinth, which made him say, “Awake to righteousness, and sin not” (1 Corinthians 15:34, KJV). Paul also found them at Ephesus, and cries out to them most earnestly, saying, “Awake, O sleeper, and arise from the dead” (Ephesians 5:14). Although they were professors of Christ, they lived too much like those that were dead in trespasses and sins. He also found this to be true among the Hebrews; that’s why he says to them, “…let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us” (Hebrews 12:1). These professing Christians are easily overwhelmed with sin. Yes, it hung upon them as weights to hinder them from making that profession of Christ, whose name they named, as beautiful as did become both Him and them.

In my discourse upon this subject, I must attempt to show you two things. FIRST, What Paul means when he says “depart from iniquity.” SECONDLY, Why some rightly name the name of Christ by their words, yet do not “depart from iniquity.”

The first of those needs some explanation because, in some sense, even the best of saints cannot depart from sin or iniquity.

1. As to its being, it is seated and rooted in their flesh, and has its dwelling there. Yes, it has, and so will have an abiding there, as long as man is on this side of that state of perfection, which cannot be enjoyed while we are in the flesh: for “in me, that is, in my flesh,” sin dwells (Romans 7:18); nor does anything else but sin dwell there: “For… in me (that is, in my flesh),” says Paul, “dwelleth no good thing” (KJV). Therefore, the apostle must not be understood as if he intended to suggest that there was a possibility that the nature and being of sin could be plucked up by the roots, and so cast completely away from us, as to its very nature. No, that will abide with us, for it has its dwelling in us.

2. As they cannot depart from the nature, of it as such; that is, as they cannot be rid of the being of sin, so neither can they depart from the motions and stirrings of sin, no more than they can stir from the motions or stirrings of their natural senses, or of their natural reason. The motions of sin, which Paul also calls the lusts of our flesh, will be where the nature and being of sin is, because it is not dead; for that which lives, whatever manner of life it has, will have motion according to the manner of life which it has; and sin, being one of the liveliest and most vigorous of all things, will also have its motions and lusts accordingly. That is why Paul says, it lusts, and will lust, where it is and dwells; though the very Spirit of God and the utmost diligence of a Christian is also there to oppose it (Romans 6:12; Galatians 5:17).

3. Again, as the being and motions of sin will be with us, so also will it in its endeavors. It will endeavor to overcome us and to make us captives to itself and to Satan; and these endeavors will be with us (Ephesians 6:11, 12; 2 Corinthians 10:5; Hebrews 12:4). Nor can we depart from iniquity so as to be utterly rid of all sense and feeling of the endeavors there are in sin and iniquity to be master and lord, and reign. Sin will endeavor to defile the mind, to defile the conscience, to defile the life and conversation; and this endeavor, as endeavor, we cannot depart from; that is, we cannot do anything to cause it so that sin should not be in our flesh; for there it will be, since sin, in its being, is there.

4. As the being, motions, and endeavors of sin will still abide in our flesh, consequently its polluting fumes will be upon us also; nor does the apostle mean, when he tells us to depart from iniquity, that we should think that we can so be, or so do in this life, as that our being or doing should not smell of the strong scent of sin. “Who can bring a clean thing out of an unclean? There is not one” (Job 14:4). “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment” (Isaiah 64:6). The scent, the smell, the rank and odious stink of sins abide upon, yes, and will abide upon us, when most spiritual here, and upon our most spiritual actions too, until they are taken away by Christ. So far, therefore, we cannot be concerned in the exhortation. For should Paul exhort us to depart from the being, motion, endeavor, and polluting fumes and scent of sin-- I mean so to depart from them, as that there shall no such thing have place, or motion, or striving, or scent in, or upon us-- he would exhort us to that which is altogether impossible for us to perform, yes, to perform through that working of the Spirit of God, which is to be with us and in us here. Yes, he must exhort us to that which he could not perform himself. But such exhortations did not stand with the wisdom of an apostle. For this reason, there is a certain meaning in this exhortation, from the which, if we swerve, we shall both wrong the apostle and ourselves.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 7

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

SECOND, THE EXTENSION OF THE EXHORTATION:
TO EVERY ONE THAT NAMES THE NAME OF CHRIST (b)

[continued from yesterday’s installment]

Third, to those upon whom His name is called, they should depart from iniquity. I say those whom God has so far dignified, as to put the name of Christ upon them (Acts 15:17); I will also add, that apply that name to themselves. The reason for this is because God is now concerned (Acts 11:26). God has changed your name from Pagan to Christian, and you choose to call yourself by that name, saying, “I belong to Christ.” Now you must depart from iniquity, for that notice is taken of you, both by heaven and earth, that you have become a disciple, and “let everyone that” so “names the name of Christ,” or that names it, being himself by God and himself put under such circumstances as these, “depart from iniquity” (1 Peter 4:16).

Fourthly, it is spoken to those that name the name of Christ either in the public or private worship of God, being themselves professed worshippers of Him; and the reason is that the ordinances, as well as the name of God, is holy, and “Among those who are near [Him][He] will be sanctified” (Leviticus10:3). Therefore, He that approaches the presence of Christ in prayer, or any other divine appointment, must take heed of regarding “iniquity in [his] heart” (Psalms 66:18). Otherwise, the Lord will stop His ears to his prayers, and will shut His eyes, and not take notice of such kind of worship or worshippers.

Fifthly, those that the apostle exhorts to depart from iniquity from this text are such as have taken unto themselves the boldness to say, that they are in Him, abide in hHim, and consequently are made partakers of the benefits that are in Him. “Whoever says he abides in Him ought to walk in the same way in which He walked” (1 John 2:6); the reason is because Christ is a fruitful root and a free conveyer of sap into the branches; that’s why it is written that “the trees of the Lord are full of sap” (Psalms 104:16, KJV). So then, he that names the name of Christ by way of applying to himself His benefits, and as counting that he is found of God in Him, and so abides, ought himself to walk even as He walked, that he may give proof of what he says to be true, by bearing forth before men that likeness of righteousness that is in Christ’s root and stem: for as the trunk or tree is, so let the branches be, but that cannot be known but by the fruit: “You will recognize them by their fruit” (Matthew 7:16). So then, let him depart from iniquity that will name the name of Christ: yes, let every such man do so.

Sixthly, this exhortation is spoken to them that name Christ as their Sovereign Lord and King: let them “depart from iniquity.” “For the LORD is our judge; the LORD is our lawgiver; the LORD is our King; He will save us” (Isaiah 33:22). These are great words; and as they cannot be spoken by everyone, so they should not be spoken lightly of by them that can. He that claims so high a privilege may be nothing but obedient, submissive, apt to learn, conscientiously to put in practice what he has learned of his Judge, his Lawgiver, and his King. For fear that when some shall hear him say that Christ, by name, is his Lawgiver and his King, yet shall observe him doing evil things, and walking in ways that are not good, they shall think evil and speak evil of his King; saying, “Did you learn this of Christ your King? or does your King tolerate you in ways that are so bad? or, do you by this and that submit to the laws of your king?” Yes, your King, His name and gospel shall bear the burden of the evil, together with the shame thereof, if you that name the name of Christ will not depart from iniquity.

Lastly, whatever man there is that, by his naming of the name of Christ, suggests that he has any reverence of love to or delight in Christ, whose name he names, that man should depart from iniquity, not only for the reasons that are mentioned above, but for those that may be named afterwards.

But having this far opened the word, and shown who and what manner of man the apostle had in mind in his exhortation, I shall come to our next point: to make some observations upon the text. As… [to be continued next week in “FIRST OBSERVATION”]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 6

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

SECOND, THE EXTENSION OF THE EXHORTATION:
TO EVERY ONE THAT NAMES THE NAME OF CHRIST (a)

Now, I proceed, and come to the next place in extending this exhortation, namely, that it reaches to all those that name the name of Christ. “And let everyone that names the name of the Lord depart from iniquity.”

To handle this a little, and to show you what the apostle means here by naming of the name of Christ: he does not an irreligious naming of that worthy name, nor those that name it irreligiously. This is evident because he passes by the way they name it without the slightest reproof, which he would not have done had the fault been in their way of naming of the name of Christ. Now I say, if he does not mean those that name the name of Christ irreligiously, then, though the exhortation, “let everyone,” seems to extend itself to all, and all kinds of people, that name the name of Christ in any number of ways, yet it is limited by this, namely, that rightly, religiously, or according to the way of the professors of Christ, name His worthy name. It must be taken in that way; and that for these reasons:

First, for that, as I said before, the apostle takes no notice of their manner of naming of His name, so as to reprove any indecency or unseemliness in their naming of Him; and for this reason he allows the manner of their naming of Him.

Secondly, because the apostle’s design in this exhortation was, and is, that the naming of the name of Christ might be accompanied with such a life of holiness as might put an additional luster upon that name whenever named in a religious way; but this cannot be applied to every manner of naming the name of our Lord Jesus Christ. For if a man shall name the name of Christ unduly, or irreligiously, though he won’t even bring himself to depart from iniquity, nor exercise prudence to the utmost in all civility and morality, yet he does not answer the apostle’s purpose for which he seeks by this his exhortation. For,

1. Suppose a man should name the name of Christ vainly, idly, in vain delight, depravity, false or vain swearing, or with such other behavior like that, and shall back this, his manner of naming the name of Christ, with all manner of justness and uprightness of life, would this answer the apostle’s purpose in this his exhortation? Certainly not; for this manner of naming the name is blameworthy; “You shall not take My name in vain,” or vainly make use of it: and moral goodness that accompanies naming the name of Christ will do more hurt than good (Exodus 20).

2. There is a reproachful and scandalous naming of the name of Christ, such as the Jews and Pharisees familiarized themselves with, as to call Him Jesus, the deceiver; and Christ, in a way of scorn and contempt. Nor were these men quite destitute of that which put a luster upon their opinions; for the Lord Christ himself said unto them, “You indeed appear outwardly beautiful” (Matthew 23:27).

3. There is such a naming of the name of Christ as to make it a cloak for false and dangerous errors: that men, by the use of that name, and placing it upon such errors and delusions, may better put off their errors upon others. “For many will come in My name,” namely, with their delusions, presenting them, in My name, to the world, and shall palm them off, in My name, to the destruction of the soul (Matthew 24:5). Now, can any imagine that the apostle should extend his exhortation to such men, that they, thus continuing to name the name of Christ, should depart from iniquity. To what purpose should such be comprehended in this exhortation of his? To no purpose at all: for the more an erroneous person, or a deceiver of souls, shall back his errors with a life that is morally good, the more mischievous, dangerous, and damnable is that man and his delusions; for this reason such a person is not concerned in this exhortation.

4. There is a naming of the name of Christ magically, and after the manner of exorcism, or, conjuring something up; as we read in the book of Acts: vagabond Jews, the exorcists, there say, “[We] adjure you by the Jesus, whom Paul proclaims” (Acts 19:13-15). Thus they used the name of the Lord Jesus upon them that had evil spirits. But what if these should clothe this, their devilish art and devilish way, of using or naming of the name of the Lord Jesus with a departure from iniquity, so as to commend their whole life to by-standers, for such: as is morally good: what advantage would Christ, or Paul, or the gospel, get thereby? verily none at all. Instead, it would rather damage and reproach, as will soon appear to any man’s reason, if it is considered that goodness of life, joined to badness of principles is like the devil clothed in white, or Satan transformed into an angel of light. And Paul was grieved in his spirit, when the slave girl that had a spirit of divination did acknowledge him to be the servant of the most high God, for he knew it would not further or help advance the Lord’s design, but be rather hinder it. For when witches and devils come once to commend, or make use of the name of Christ, neither Christ nor Paul likes it. Therefore Paul’s exhortation, which is presented here by the text, is not extended to any of the four sorts mentioned above, but… [to be continued in the next installment tomorrow]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

“Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.”]

A HOLY LIFE 5

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

FIRST, THE EXHORTATION:
THAT MEN DEPART FROM INIQUITY

In the exhortation there are several things to note because of the insinuations made by the apostle. The first is that iniquity is a very dangerous and harmful thing, as it pertains to the souls of sinners in general; so it is especially dangerous and harmful to them that proclaim the name of Christ.

First, Iniquity is a very dangerous and harmful thing to men in general; for it is that which captivated the world at the beginning, and that made it a bond-slave to the devil. It has also done great harm to mankind ever since. For instance, here are a few things:

1. Iniquity has rendered the power of men’s souls dull and stupid. It has even made them like irrational animals, like brutes in all supernatural, heavenly matters (2 Peter 2:12). Just as the beast cares for nothing but his lusts and its belly, likewise a man cares for nothing but earthly things, sensual and devilish things, by reason of iniquity.

2. Iniquity has blinded and darkened the powers of the soul, so that the soul can neither see where it is, nor see any way out of his ignorant condition (Ephesians 4:18).

3. Iniquity has hardened the heart against God, and against all warning and counsel in the things of the gospel of Christ (Romans 2:5).

4. Iniquity has alienated the will, the mind, and affections, from the choice of the things that should save it, and turned them over to a hearty delight in those things that naturally tend to drown it in perdition and destruction (Colossians 1:21).

5. Iniquity has made man stink in God’s eyes. It has provoked the justice of God against him. It has made him obnoxious to hellfire (Ezekiel 16:5).

6. Yes, iniquity so holds him, so binds him, so keeps him in its grip, that not he himself, nor even all the angels of heaven, can deliver him from this deplorable condition (Proverbs 5:22).

7. This is to say nothing of the pleasure and delight iniquity makes man take in it, and in the very way to hell in which he walks (Isaiah 66:3; Proverbs 7:22, 23). There has never been a fat ox that went toward destruction so playfully, nor a fool so merrily to begin his sentence of imprisonment, nor silly bird so recklessly to the hidden net, as iniquity makes men go down her steps to the pit of hell and damnation.

It’s amazing! It is just so astonishing to consider what harm sin has done to man, and into how many dangers it has brought him; but let these few hints be enough for us now. I’m going to say something about the next point, namely,

Second, That as iniquity is dangerous and harmful to the souls of men in general, so it is especially dangerous and harmful to them that name the name of Christ. Now, as for those who name Him, I’ll speak about that in due time, but now, we’ll just keep it at this: For those that religiously proclaim His name. I tell you, iniquity is harmful to them.

1. It removes many individuals from Christ and the religious profession of Him. I have even seen, that men who have devoutly and religiously professed Jesus Christ, have been overcome by iniquity. It caused for Christ to be rejected, as well as the profession of His name, and for those men to turn their backs upon Him. “Israel,” prophet says, “has spurned the good” (Hosea 8:3). But why? “With their silver and gold they made idols” (Hosea 8:4). The sin of idolatry threw their hearts from God; their love to that iniquity made them turn their backs upon Him. For this reason God complains, that from their eagerness to sin, and through its prevalence, they had cast Him behind their back (Ezekiel 23:35).

2. As it removes many who would profess faith from Christ, so it keeps many individuals from an effectual union with Him. How many are there that religiously profess faith and make mention of the name of Christ, yet in loving that iniquity, and by their passionate concern for that iniquity, are never united with him unto salvation. Instead, they are like those of whom you read in Paul’s letter to Timothy, that they are “always learning and never able to arrive at a knowledge of the truth” (2 Timothy 3:1-7).

3. And concerning those that have indeed come to Him, and that have effectually united with Him, and that proclaim His name to good purpose; yet how has iniquity harmed and abused many of them. (1.) It has prevailed with God to hide His face from them, a thing more bitter than death. (2.) It has prevailed with God to chastise, and to afflict them sorely, a thing in which He takes no pleasure (Lamentations 3:33). (3.) It has provoked God to give them over to the hand of the enemy, and to deliver them to the tormentors (Jeremiah 12:7; Matthew 18:34). (4.) It has brought them to question their interest in Christ, and whether they ever had grace in their souls (Psalms 31:22). (5.) And for those who believed that they were in His favor, this iniquity has driven them to fear that God would cast them away, and take all His good things from them (Psalms 51).

Yes, he that would know the harm that iniquity has done to them that proclaim the name of Christ, let him consider the cries, the sighs, the tears, the moans, the wailings, the lamentations, the sorrows, the confessions, the repentings and griefs with which they have been accompanied, while they have complained that they were cruelly confined, imprisoned, had their bones broken, suffered the terrors of God, been distressed almost to distraction, and have been fed with gravel, gall, wormwood, and with the water of astonishment, for days, even years together (Job 13:27; Psalms 6:6; 31:9, 10; 38:8; 60:3; 88:1-18; 116:3; Jeremiah 8:14; 23:15; 31:18; Lamentations 3:4, 16; Ezekiel 4:16; 2 Corinthians 12:21). By all which, and many more which might be mentioned, it appears that iniquity is a dangerous and harmful thing.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”]

A HOLY LIFE 4

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

“…and, ‘Let everyone who names the name of the Lord depart from iniquity.’” —2 Timothy 2:19

TIMOTHY, unto whom this epistle was written, was an evangelist; that is, inferior to apostles and extra-ordinary prophets, and above ordinary pastors and teachers (2 Timothy 4:5; Ephesians 4:11). And he, with the rest of those under his circumstances, went with the apostles here and there, to be placed by them as they saw need, to further edify those who by the apostolic ministry were converted to the faith: and for this reason, Titus was left at Crete and Timothy was left at Ephesus (1 Timothy 1:3). They were to do a work for Christ in the world, which the apostles were to begin, and leave upon their hands to finish. When the apostles departed from places, leaving these evangelists in their place, usually some bad spirits among those people arose. These were left, however, to continue the work and extend the faith. This is revealed by both epistles to Timothy, and also by that to Titus: that’s why Paul, upon whom these two evangelists waited for the fulfilling of their ministry, writes to them while they stayed where he left them, concerning those turbulent spirits which they met with, and to teach them how much further they ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of truth. And to this purpose he gives them many various instructions, as the wise reader may easily understand, by which he encourages them in accomplishing that service for Christ, which they had to do for those people where Paul had left them. Paul also instructs them how to respond towards their agitators, which he finally does, not only doctrinally, but also by showing them, by his example and practice, what he would have them do.

This complete, he labors to comfort Timothy be reminding him of the faithfulness of God’s eternal decree of election, because based upon His foreknowledge; saying, though Hymeneus and Philetus have erred from the faith, and, by their fall, have overthrown the faith of some, “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are His.’” Now that this last hint should not encourage some to be remiss and carnally secure, and foolish, as I suppose this doctrine abused, had encouraged them to be before; therefore the apostle immediately connects it to this exhortation; “and, ‘Let everyone that names the name of the Lord depart from iniquity.’” Two truths strangely, but necessarily joined together, because they are so inclined to be separated by the children of men; for many, under the pretense of their being elected, neglect to pursue holiness; and again, many of them that pretend to be for holiness, actually throw out the doctrine and motives that concern election. This is why the apostle joins these two truths together. He signifies that electing love instates a man in the blessings of eternal life so that he might set men’s notions concerning these things right; so holiness is its pathway; and, he that refuses to depart from iniquity shall be dammed; notwithstanding, he may think himself secured from hell by the act of God’s electing love. For election designs men not only for eternal glory, but for holiness of life, as the means toward eternal glory (Ephesians 1:4, 5). And the manner of this connection of truth is noted by us even more because the apostle seems to connect them, [i] in a holy heat of spirit, saying, “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of the Lord depart from iniquity.’” Who is it to say that God will be revenged upon them for all, or, notwithstanding, they claim for themselves the benefits of election.

In the text we have, FIRST, An exhortation. SECOND, The extension of that exhortation. The exhortation is this: That men depart from iniquity. The extension of it is this: To them, all of them, every one of them that name the name of Christ. “Let everyone who names the name of the Lord depart from iniquity.”

[i] This is a solemn truth, which ought ever to be recollected when studying the mysteries of electing love. Election is as much to a holy life as it is to eternal glory. [G. Offor’s original footnote]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”]

Quoting Thomas Watson

 “If a wicked man seems to have peace at death, it is not from the knowledge of his happiness, but from the ignorance of his danger.”

 Thomas Watson

(c.1620-1686)

A HOLY LIFE - Intro 3

a treatise by John Bunyan

edited in modern English by Jon Cardwell

As there is a twofold faith, two sorts of good works, and so forth, so there is also a twofold love to Christ; the one standing, or stopping, in some passions of the mind and affections; the other is that which breaks through all difficulties to the holy commandment to do it. Scripture mentions both of these; and though all true love begins at the heart, yet that love is only minimally placed in reserve for future use when it does not break through in practice. How many there are in the world that seem to have the first, but how few show the second. The young man in the gospel (Mark 10:17) did by his running, kneeling, crying, questioning and begging of Christ to show Him the way to life, show that he had inward love to Christ and his own salvation; yet it was not a love that was “strong as death,” “fierce as the grave,” and hotter than the coals of juniper (Song of Solomon 8:6).[i] It was a love that stopped in mind and affection, but could not break out into practice. This kind of love, if it was left alone and not pressed to proceed until it comes into a laboring practice of the commandment, will love as long as you will, specifically, as long as mouth and tongue can wag; yet you shall not, by all your skill drive this love farther than the mouth; “for with lustful talk in their mouths they act; their heart is set on their gain” (Ezekiel 33:31).

Nor can this love be counted as the right kind just because it is in the heart, for the heart knows how to conceal love, as much as any other matter. This is contrived or artificial love, or love that pretends to have dear affections for Christ, can give Him nothing of value. The world is full of this kind of love today, especially the professing believers of this age; but as I said, of this the Lord Jesus gives little or no credit, for it is essentially defective in its core. Therefore, Christ and His servants describe the true and right kind of love with reference to Himself and His church.

First, with reference to Himself: “If anyone loves Me,” He says, “he will keep My word” (John 14:23). And again, “Whosoever has My commandments and keeps them, he it is who loves Me” (John 14:21). And, “Whoever does not love Me does not keep My words. And the word that you hear is not Mine but the Father’s who sent Me” (John 14:24). Now, take note of where Christ places a sign of love. It is not in word or speech. It is not in great and seemingly affectionate gestures. It is, however, in a practical walking within the law of the Lord. Therefore, those, and only those are called the undefiled in the way. You know who it is that says, “I am the way.” “Blessed,” says David, “are those whose way is blameless, who walk in the law of the LORD” (Psalms 119:1).

But here again, the hypocrite will give us the slip by bringing our attention to his external matters, such as tithing his “mint and dill and cumin” (Matthew 23:23). Yet, he still neglects the weightier matters of the law, namely, justice, mercy, faithfulness; or else, as it relates to the meaningful and symbolic ordinances, still neglecting to do to all men as he would have them do unto him. But let them know that God never ordained expressive ordinances, such as baptism, the Lord’s supper, or the like, for the sake of water, or of bread and wine; nor was it because He takes any delight in our being dipped in water, or that we eat that bread; but they were ordained to minister to us, by the suitability of the elements, further knowledge of the death, burial, and resurrection of Christ, and of our death and resurrection by Him to newness of life through our sincere partaking of those elements. For this reason, he that eats and believes not, and he that is baptized and is not dead to sin nor walks in newness of life, neither keeps these ordinances or pleases God. To be dead to sin is to be dead to those things forbidden in the moral law. For sin is the transgression of the law. There is no benefit in bragging that I am a saint because of this or that expressive ordinance if I sin by practicing lawlessness, because “sin is lawlessness” (1 John 3:4). For I am convicted of the law as a transgressor, and therefore determined to be one that does not love Christ, though I make a noise of my obedience to Christ, and of my partaking of His expressive ordinances. The Jews of old made a great noise with their expressive and symbolic ordinances, while they lived in violation of the moral law; yet, their practice of expressive ordinances and symbolic rituals could not save them from the judgment and displeasure of their God. They could go regularly to the temple, keep their feasts, slay their sacrifices, and be pretty meticulous about all their expressively symbolic things. But they loved idols and lived in violation of the last six commandments of the Ten Commandments. This is the reason that God cast them out of His presence. Listen to what the prophet said of them, (Amos 4:4-5) “‘Come to Bethel, and transgress; to Gilgal, and multiply transgression; bring your sacrifices every morning, your tithes every three days; offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings, publish them; for so you love to do, O people of Israel!’ declares the Lord GOD.” Therefore, as I said, the hypocrite gives us the slip; for when he hears that love is in the keeping of the commandments of God, then he takes himself to the more external parts of worship, and neglects the more weighty matters, and that, to the provoking of the God of Israel.

Second, as love for God is shown by keeping His commandments, then love for my neighbor is also by keeping the commandments of God. “By this we know that we love the children of God, when we love God and obey His commandments. For this is the love of God,” —in us, both to God and man, “that we keep His commandments. And His commandments are not burdensome” (1 John 5:2-3). He that does not keep God’s commandments does not love God or men.

We must, therefore, learn to love one another. He that keeps God’s commandment does what is right to his brother because that is God’s commandment. He that keeps God’s commandment does unto his brother just as he would have his brother do unto himself, for that is God’s commandment. He that keeps God’s commandment does not shut up his bowels of compassion from his brother because that would run contrary to God’s commandment. Furthermore, he that keeps God’s commandment shows his brother what he must do to correctly honor the Christ that he professes to believe: therefore, he that keeps the commandment loves his brother. Yes, keeping of the commandment means loving the brethren.

But if all love were tried by this one text, which we pretend to have one to another, how much of that that we call love would be found to be nothing less? Preposterous are our spirits in all things, nor can they be guided right, but by the Word and Spirit of God; the which, the good Lord grant unto us plentifully, that we may do that which is well pleasing in His sight, through Jesus Christ our Lord. Yes, that there may also be wrought sound repentance in us, by them, for all that has been done by us amiss, in case He give up “Jacob to the looter, and Israel to the plunderers;” for that they have sinned against Him by not walking in His ways, and by not being obedient to His law (Isaiah 42:24).

Let me add, in case God does not only punish us in the sight of the wicked by their hand, but also embolden them to say that it was God that set them on; yes, for fear that they make those sins of ours, which we have not repented of, not only their byword against us for generations to come, but also the argument, one to another, of their justification for all the evil that they shall be allowed to do to us: saying, when men shall ask them, “Why has the LORD done thus to this land? What caused the heat of this great anger?” (Deuteronomy 29:24; 1 Kings 9:8; Jeremiah 22:8); it is because they have forsaken the covenant of the Lord God of their fathers, and walked not in His ways.

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[i] The “coals of juniper” is a Hebrew expression Gachaliy R’tamiym used in Psalm 120:4. It refers to coals that burn quite hot and quite long. [J. Cardwell’s added footnote]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”]

A HOLY LIFE - Intro 2

a treatise by John Bunyan

edited in modern English by Jon Cardwell

I told you before that there is a twofold faith, and now I will tell you that there are two sorts of good works; and with reference to his faith, a man may be deviously suspect, even by the works that he chooses to be acquainted with.

There are works that cost nothing, and works that are costly. And take note of this, the unstable faith will choose for itself the easiest works it can find. For example, there is reading, praying, hearing of sermons, baptism, breaking of bread, church fellowship, preaching, and the like; and there is mortification of lusts, charity, simplicity, open-heartedness with a liberal hand to the poor, and many like these as well. Now the unstable faith picks and chooses, and it takes and leaves, but the true faith does not.

There are a great number of professors of Christ now in England that have nothing that distinguishes them from the worst of men, but their praying, reading, hearing of sermons, baptism, church fellowship, and breaking of bread. Separate them from these things, and everywhere else they are as filthy as any other, even in their whole life and behavior. In this, they have chosen the easiest things for them to do, and yet they do not love to be justly found in practicing the other. This is a certain sign that their faith is nothing, and that these things, even the things with which they practice frequently, are things they attend to, not for the purpose for which God has appointed them, but to delude and ruin themselves at the same time.

Praying, hearing, reading; why are these things ordained except that we might, by the godly use of them, gain more knowledge of God, and be strengthened by His grace to serve Him better according to His moral law? Baptism, fellowship, and the Lord’s Supper are ordained for the same purpose also. But there is a vast difference between using these things and the use of them for this purpose. A man may pray, yes, even pray for such things, as if he had them, so that he might be made better in morals without having a desire to be better in morals, or a love for the things he prays for. A man may read and hear, not to learn to do good things, but merely to know how; yes, he may be dead to doing moral goodness, and yet be zealous for reading and hearing all his days. Therefore, the people, among all professors, that are zealous for good works are the peculiar ones to Christ (Titus 2:14). What has a man done that is baptized if he does not pursue the purpose for which that appointment was ordained? Likewise, I say the same of fellowship, of breaking of bread, &etc. For all these things we should use to support our faith, to mortify the flesh, and strengthen us to walk in newness of life by the rule of the moral law. Nor can that man be esteemed holy whose life is stained with immoralities. Let him be what he can in all other things. As it pertains to practical righteousness, my mind is like the man’s who said to Christ upon this very question, “You are right, Teacher. You have truly said that He is one, and there is no other besides Him. And to love Him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices” (Mark 12:28-33). To love my neighbor as myself, to do as I desire to have done to me, this is the law and the prophets. And he that is altogether a stranger to these things, how can the love of God be dwelling in him; or how will he manifest to another that his faith will save him?

Satan is afraid that men should hear of justification by Christ, for fear that they should embrace it. Yet, if he can succeed in keeping them from grasping it, though they hear about it and even see it, and practice lesser things, he can bear with it much better; yes, he will labor to make such professors bold to conclude that they shall enjoy Christ by that kind of faith, though by that it they cannot embrace Him, nor lay hold of Him. For Satan knows that whatever length of time or energy a man exerts to engage in a profession of Christ with a faith that looks on without enabling that man to receive or embrace Him, that faith will ultimately leave him with nothing but mistakes and disappointments.

The gospel comes to some with talk only. The faith of such stands only in a verbal sound; but the apostle was resolved not to know or take notice of such a faith (1 Thessalonians 1:4, 5). He says, “For the kingdom of God does not consist in talk but in power” (1 Corinthians 4:18-20). He whose faith stands only in saying, “I believe,” has his works in bare words also, and as much lacing the outward acts as the other, and both insignificant enough. “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead” (James 2:15-17). Therefore, Satan can allow this kind of faith because it is somewhat related to his own (James 2:19).

Besides, what greater contempt can be cast upon Christ than by such wordy professors is cast upon Him? These are the men, by their practice, say that the gospel is but an empty sound. Yet, the more they profess, the louder they proclaim it to be this way, to Christ’s disgrace, while they, not withstanding their profession of faith, hold and maintain their association with the devil and sin. The Son of God was manifest that He might destroy the works of the devil, yet these men profess His faith and keep these works alive in the world (1 John 3). Shall these be regarded for such as believe to the saving of the soul? For a man to be content with this kind of faith, and to seek salvation by it, what could possibly be a greater provocation to God?

The devil laughs here because he knows he has not lost his servant by this kind of faith, but rather, he has made use of the gospel, that glorious Word of Life, to bind his captive in his chains that much more quickly and securely, because the he presumes he has the right faith.

I marvel to see sin so high amidst the swarms of professors that are found in every corner of this land. No other reason can be given for it except that the gospel has lost its accustomed virtue; or perhaps because professors lack faith therein. But do you think it is for the first reason? No, the Word of our God shall stand in its strength forever; therefore, the faith of such men is not right; they have replaced shields of gold with shields of brass; or instead of the primitive faith that came by the operation of God, they got to themselves a faith that stands by the power and in the wisdom of man (2 Chronicles 12:9, 10; Colossians 2:12; 1 Corinthians 2:4, 5). And to say no more of this, why is God so angry with this land unless it was for the sin of the professors that dwell in it, polluting His name with their gifts and with their idols? God has been provoked most bitterly by us, while we have profaned His name, making use of His name, His word, and ordinances, to serve ourselves, so I say, “O Lord, what will You do to this land?” We are all looking for something; even for something that carries terror and dread in the sound of its wings as it comes, though we do not know the form nor face of it.[i][ii] One cries out, another has his hands upon his loins, and a third is driven insane from what he sees with his eyes and hears with his ears. Just as their faith has served them concerning justification, so it now serves them with regard to repentance and reformation: it can do nothing here neither; for though men cry out and have their hands upon their loins for fear, as mentioned earlier, yet, where is the church? the house? the man that stands in the gap for the land in order to turn away this wrath by repentance and correction of life? Behold the Lord comes forth out of His place and will come down and tread upon the places of the earth. The mountains will melt under Him and the valleys will be divided, as wax before the fire and as the waters that are poured down a steep place. But what is the cause of all this? —For the transgression of Jacob is all this, and for the sins of the house of Israel (Micah 1:5).

It is that which may be observed by them that can see clearly, that all God has done to us has already been unsuccessful in bringing humility and reformation, by which His judgments must be turned away. Repentance is rare this day, and yet without doubt, that without which, things will grow worse and worse. As for them that hope that God will save His people, even if only from temporal judgments, whether they repent and reform or do otherwise, I must leave them and their opinions together. I have found this: that sometimes repentance, even of the godly, has come too late to divert such judgments. And, how some of the godly should be so indulged as to be saved from punishment without repentance, when the true and unfeigned repentance of others will not deliver them, I confess, leaves me in a wilderness! Yet the very saddest thing of all is that sin, through our familiarity to it, has become no sin. These days, the rampant wickedness has become no sin with many. Surely this was the case with Israel or else how could they say when the prophets so bitterly denounced God’s judgments against them, “I am innocent; surely His anger has turned from me” (Jeremiah 2:35)? When custom or bad example has taken away the conscience of sin, it is a sign that that soul is in a dangerous laziness; and yet this is the condition of most of those that profess to believe among us this day. But, let us leave this and proceed further.

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[i] How clearly is here portrayed the wretched state of this country towards the close of the reign of Charles II. It is the natural eloquence of one whose very thoughts were governed by scriptural expression. The martyrdoms of Essex, of Russel, and of Sydney —the uncertainty of the life of a debauched monarch, with the gloomy prospect of a popish successor, filled the country with dismal forebodings. —ED. [G. Offor’s original footnote]

[ii] It sounds strikingly similar to many of the conditions and circumstances we face in the United States of America today. [J. Cardwell’s additional footnote]

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[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”]

A HOLY LIFE - Intro 1

a treatise by John Bunyan

edited in modern English by Jon Cardwell

When I write of justification before God from the dreadful curse of the law; then I must speak of nothing but grace, Christ, the promise, and faith. But when I speak of our justification before men then I must join to these good works. For grace, Christ, and faith are invisible things, and are not seen by another, other than through a life that becomes so blessed a gospel as has been declared unto us the remission of our sins for the sake of Jesus Christ. He that would then have forgiveness of sins, and is delivered from the curse of God, must believe in the righteousness and blood of Christ: but he that would show to his neighbors that he has truly received this mercy of God, must do it by good works; for anything else to them is just talk: as for example, a tree is known to be what it is by its fruit, namely, whether it is of this or that kind. A tree without fruit, as long as it is living, gives every reason to doubt what kind of tree it is.

A professor of faith is just that, one who makes a profession, even if he has no good works; yet to suggest that he is truly godly, it is foolish to conclude such a thing (Matthew 7:17, 18; James 2:18). Not that works makes a man good; for the fruit does not make a good tree. It is the principle, specifically, that true faith makes a man good, and his works show him to be so (Matthew 7:16; Luke 6:44).

What conclusion do we draw from this? that all those who profess faith in Christ, that do not have good works flowing from their faith, are not saved; they are bramble bushes; they are “near to being cursed, and its end is to be burned” (Hebrews 6:8). For professors, by their fruitlessness, declare that they are not planted by God, nor are they the wheat, but “the weeds [which] are the sons of the evil one” (Matthew 13:37, 38).

It’s not that faith needs good works to help justification before God. For in this matter faith will be ignorant of all good works except those done by the person of Christ. In this case, the good man “does not work, but believes” (Romans 4:5). Because, in his justification before God, a man has not good works to bring to God; but to receive from His hand the matter of his justification by faith; nor is the matter of his justification before God from anything else other than the good deeds of another man, namely, Christ Jesus.

Yet, is there no need of good works at all, seeing that a man is justified before God without them? or can that be called a justifying faith if it does not have good works for its fruit? (Job 22:3; James 2:20, 26). Truly, good works are necessary, though God does not need them; and as far as justification with God is concerned, faith without works, that abides alone, is worthless.

Therefore, there is a twofold faith of Christ in the world, and as to the notion of justifying righteousness, they both concur and agree; however, as to the way they are applied, there they vastly differ. The one, namely, the non-saving faith, stands in speculation and naked knowledge of Christ, and so abides idle; but the other truly sees and receives Him, and so becomes fruitful (John 1:12; Hebrews 11:13; Romans 10:16). For this reason the true justifying faith is said to receive, to embrace, to obey the Son of God, as offered in the gospel: and through its expression shows both the nature of justifying faith in all its actions for this point of justification, and also the cause of its being full of good works in the world. A gift is not made mine by my seeing it or because I know the nature of the thing that is given. It is mine if I receive and embrace it; yes, and as to the point at hand, if I yield myself up to stand and fall by it. Now, he that will not only see, but also receive, not only know, but also embrace the Son of God to be justified by Him, cannot but bring forth good works because Christ, who is now received and embraced by faith, thoroughly seasons the spirit of this sinner through his faith, to the making of him capable of being justified (Acts 15:9; Genesis 18:19; Hebrews 11:11). Faith made Sarah receive strength to conceive seed, and we are sanctified through faith, which is in Christ. For faith has joined Christ and the soul together, and being so joined, the soul is one spirit with Him; not essentially, but in agreement and oneness of design. Besides, when Christ is truly received and embraced to the justifying of the sinner, in that man’s heart He dwells by His word and Spirit through the same faith also. Now Christ, by His Spirit and Word, must season the soul He dwells in: so then the soul being seasoned, it seasons the body; and body and soul, therefore, seasons the life and conversation.

We know that it does not come by sight, but of taking that eternal medicine that makes it work as it should; nor does the blood of Christ purge this or that conscience, unless it is received by faith (Hebrews 9:14).

Should that be counted right believing in Christ unto justification when it amounts to nothing more than idle speculation or naked knowledge of Him? I ask you, should that knowledge of Him be counted as saving faith when it only causes the soul to look at Him, but never makes one move toward good works? No, certainly not; for the true beholding of Jesus, that has justification and life, changes from glory to glory (2 Corinthians 3:18).

The man that has truly believed, and by his faith received and embraced Christ for life before God, cannot be lacking of good works: for, as I said, the Word and Spirit comes by this same faith and dwells in the heart and conscience. Now, shall a soul where the Word and Spirit of Christ dwells be a soul without good works? Shall a soul that has received the love, the mercy, the kindness, grace and salvation of God through the sorrows, tears, groans, cross, and cruel death of Christ, be a fruitless tree! God forbid. This faith is like the salt that the prophet cast into the spring of bitter water, which makes the soul good and serviceable forever (2 Kings 2:19-22).

If receiving a temporal gift naturally tends to make us bow our heads in humility and gratitude, and binds us to be indebted to the giver, shall we think it will leave him who has received Christ by faith to be as unconcerned as a stone or a tree stump; or that its utmost excellence will provoke the soul to mere lip-service and give Christ a few nice words for His pains and grace, and then be finished with that business? No, no; “the love of Christ controls us” in such a way as to determine that it is only reasonable that since He gave His all for us, we should give our some for Him (2 Corinthians 5:14, 15).

Let no man, then, deceive himself, as he may and will if he does not take heed with true notions. He must examine himself concerning his faith; specifically, whether he has any? and if he does have some, whether it is the kind that will turn to account in the day when God shall judge the world.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”]

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Psalm 130

A Song of degrees. From the Scottish Psalter, 1650.

Brief Bio of John Bunyan

John Bunyan was born in Elstow, England, near Bedford, on November 28, 1628. After squandering much of his life away in worldly wantonness, Mr. Bunyan was converted to the Christian faith and soon afterward, became an excellent expositor of the Holy Scriptures. He was imprisoned in November 1660 for the crime of preaching without a license from the state church. He remained incarcerated for twelve years, with only a few, and brief occasions of liberty. Though he may have began writing his famous The Pilgrim’s Progress while in prison, John Bunyan finished the work a few years after his release in 1672. The Pilgrim’s Progress was published in 1678. Mr. Bunyan also wrote many other excellent works such as Grace Abounding to the Chief of Sinners, Some Gospel Truths Opened According to the Scriptures, The Straight Gate, and The Holy War. A contemporary with such men as John Owen, Thomas Goodwin, and Richard Baxter, John Bunyan is recognized as possibly one of the greatest of the Puritan writers. Bunyan died on August 31, 1688, after taking ill from traveling through inclement weather. He was buried at Bunhill Fields.

John Bunyan's Last Sermon

This sermon is believed to be John Bunyan’s last, delivered at Gramman’s meeting-house near Whitechapel on August 19, 1688. This edition of Mr. Bunyan’s sermon comes from a three volume collection edited by George Offor, Esq., and entitled, The Whole Works of John Bunyan. George Offor’s edition of Bunyan’s works was published in Glasgow, Scotland in 1862.

An audio reading of this sermon is also available on SermonAudio.com. You can listen as you read along by clicking on the right arrow of the embedded flash player below.



MR. 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 1:13

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 unto His own, and 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 that 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. Second, 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.

TO EXPLAIN THE TEXT

FIRST, I will show 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 17:26); He “hath 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.

SECOND, “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 not 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 of him that willeth, nor of him that runneth, but of God that sheweth mercy.” There is willing and running, and yet to no purpose (Romans 9:16). Israel, which followed after the law of righteousness, have not obtained it (Romans 9:30). 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 any thing 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 was 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 are ready to die [for them]? 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 he receives 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.

Second, 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 light.” To be raised from the grave of sin is to be begotten and born (Revelation 1:5); there is a famous instance of Christ; He is “the first begotten of 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 was born, which was 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 a new birth.

(1.) 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 jailer, he cries out, “Men and brethren, what must I do to be saved?” Oh! how many prayerless professors is 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 was born of God, you would.

(2.) 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 the promises? A man lives one way when he is in the world, another way when he is brought unto Jesus Christ (Isaiah 66). 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 (Isaiah 66:11). To “suck and be satisfied with the breasts of her consolation.” Oh! what is a promise to a carnal man? A whore-house, 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 are they it should be taken from them: minding heavenly things, says a carnal man, is but vanity; but to a child of God, there is his comfort.

(3.) 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 16:8, I covered thee with embroidered gold: and when women are with child, what fine things will they prepare for their child! Oh, but what fine things has Christ prepared to wrap all in that are born again! Oh 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 16:11, “I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck; and I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.” And, says he in Ezekiel 16:13, “Thou didst prosper into 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 they have the golden righteousness of Christ.

(4.) A child, when it is in its mother’s lap, the mother takes great delight to have that which will be for its comfort; so it is with God’s children, they shall be kept on his knee (Isaiah 66:11): “They shall suck and be satisfied with the breasts of her consolations”; Isaiah 66:13, “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.

(5.) 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 (Galatians 4). 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.

(6.) When a man has a child, he trains him up to his own liking-- they have learned the custom of their 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.

(7.) 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 APPLICATION

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?” (Jeremiah 3:4). “And I said, Thou shalt call me, My Father.” All God’s children are criers-- cannot you be quiet without you have a bellyful of the milk of God’s Word? cannot 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 [we do] not [give them] 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 the 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.

Lastly, If you be the children of God, learn that lesson-- Gird up the loins of your mind, as obedient children, not fashioning yourselves according to your former conversation; but be ye holy in all manner of conversation. Consider that the holy God is your Father, and let this oblige you to live like the children of God, that you may look your Father in the face, with comfort, another day.