Chapter XLVI: Preface: By the Editor (45)

II. They find some cause and ground in God of their general defection; not that he is the cause of their sin, but in a righteous way he punished sin with sin. God hid his face, denied special grace and influence; and so they lie still in their security, and their sin became a spiritual plague. Or this may be so read,—_None calleth on thy name, when thou didst hide thy face from us, and when thou didst consume us because of our iniquities_; and so it serveth to aggravate their deep security, that, though the Lord was departing from them, yet none would keep him and hold him. Though he did strike, yet they prayed not; affliction did not awake them out of security, and so the last words, “Thou hast consumed us,” &c., are differently exponed and read. Some make it thus, as it is in the translation, “Thou hast hid thy face,” and left us in a spiritual deadness, that so there might be no impediment to bring on deserved judgment. If we had called on thee, and laid hold on thee, it might have been prevented, we might have prevailed with God, but now our defence is removed, and thou hast given us up to a spirit of slumber, and so we have no shield to hold off the stroke,—thou hast now good leave to consume us for our sins. Another sense may be—_Thou hast suffered us to consume in our iniquity, thou hast given us up to the hand of our sins._ And this is also a consequent of his hiding his face. Because thou didst hide thy face, thou lettest us perish in our sins; there needeth no more for our consumption, but only help us not out of them, for we can soon destroy ourselves.

_First_, Sin is in its own nature loathsome, and maketh one unclean before God. Sin’s nature is filthiness, vileness, so doth Isaiah speak of himself, chap. vi. 5, when he saw God’s holiness; so doth Job abhor himself, which is the affection which turneth a man’s face off a loathsome object, when he saw God, Job xl. 4, and xlii. 6. Look how loathsome our natural condition is holden out by God himself, Ezek. xvi. You cannot imagine any deformity in the creature, any filthiness, but it is there. The filthiness and vileness of sin shall appear, if we consider _first_ that sin is a transgression of the holy and spiritual command, and so a vile thing, the commandment is holy and good, Rom. vii. And sin violateth and goeth flat contrary to the command, 1 John iii. 4. When so just and so equitable a law is given, God might have exacted other rigorous duties from us, but when it is so framed that the conscience must cry out, All is equity, all is righteous and more than righteous, thou mightest command more, and reward none. It is justice to command, but it is mercy to promise life to obedience, which I owe,—what then must the offence be, against such a just command, and so holy? If holiness be the beauty of the creation, sin must be the deformity of it, the only spot in its face.

_Secondly_, Look upon sin in the sight of God’s holiness and infinite majesty, and O how heinous will it appear! and therefore no man hath seen sin in the vileness of it, but in the light of God’s countenance, as Isa. vi. 5, Job. xl. and xlii. God is of purer eyes than to behold iniquity, he cannot look on it, Hab. i. 13. All other things beside sin, God looketh on them as bearing some mark of his own image, all was very good, and God saw it, Gen. i. and ii. Even the basest creatures God looketh on them, and seeth himself in them, but sin is only God’s eyesore, that his holiness cannot away with it, it is most contrary unto him, and as to his sovereignty, it is a high contempt and rebellion done to God’s Majesty. It putteth God off the throne, will take no law from him, will not acknowledge his law, but, as it were, spitteth in his face, and establisheth another god. There is no punishment so evil, that God will not own as his work, and declare himself to be the author of it, but only sin, his soul abhorreth it, his holy will is against it, he will have no fellowship with it, it is so contrary to him: contradicteth his will, debaseth his authority, despiseth his sovereignty, upendeth his truth. There is a kind of infiniteness in it, nothing can express it but itself no name worse than itself to set it out, the apostle can get no other epithet to it, Rom. vii. 13, than “sinful” sin, so that it cometh in most direct opposition unto God. All that is in God, is God himself, and there is no name can express him sufficiently. If you say God, you say more than can be expressed by many thousand other words. So it is here—sin is purely sin, God is purely good and holy, without mixture, holiness itself, sin is simply evil, without mixture, unholiness itself. Whatever is in it, is sin, is uncleanness. Sin is an infinite wrong, and an infinite and boundless filthiness, because of the infinite person wronged. It is an offence of infinite Majesty and the person wronged aggravateth the offence, if it be simply contrary to infinite holiness, it must be, in that respect, infinite unholiness and uncleanness.

_Thirdly_, Look upon the sad effects and consequences of sin,—how miserable, how ruinous it hath made man, and all the creation, and how vile must it be!

I. Look on man’s native beauty and excellency, how beautiful a creature! But sin hath cast him down from the top of his excellency, sin made Adam of a friend an enemy, of a courtier with God an open rebel. Was not man’s soul of more price than all the world, so that nothing can exchange it? Yet hath sin debased it, and prostituted it to all vile filthy pleasures, hath made the immortal spirit to dwell on the dunghill, feed on ashes, catch vanities, lying vanities, pour out itself to them, serve all the creatures—whereas it should have made them servants, yea, a slave to his own greatest enemy, to the ground he treadeth upon. O what a degenerate plant! It was a noble vine once in paradise, but sin hath made it a wild one, to bring forth sour grapes. What is there in all the world could defile a man? Matt. xv. 20. Nothing that goeth out or cometh in, but sin that proceedeth out of the heart. Man was all light, his judgment sinned into his affections, and through all the man, but sin hath made all darkness, closed up the poor captive understanding, hath built up a thick wall of gross corrupted affections about it, so that light can neither get in nor out. The soul was like a clear running fountain, which yielded fresh clear streams of holy inclinations, desires, affections, actions and emptied itself in the sea of immense Majesty from which these streams first flowed, but now it is a standing putrified puddle, that casteth a vile stink round about, and hath no issue towards God. Man was a glorious creature, fit to be lord over the work of God’s own hands, and therefore had God’s image in a special manner, holiness and righteousness, God’s nature. A piece of divinity was stamped on man, which outshined all created perfections. The sun might blush when it looked on him, for what was material glory to the glory of holiness and beauty of God’s image! But sin hath robbed poor man of this glorious image, hath defaced man, marred all his glory, put on an hellish likeness on him. Holiness only putteth the difference between angels in heaven and devils in hell, and sin only hath made the difference between Adam in paradise, and sinners on the cursed ground, Rom. iii. 23.

II. Sin hath so redounded through man unto all the creation, that it hath defiled it, and made it corruptible and subject to vanity, (Rom. viii. 20, &c.,) so that this is a spot in all the creature’s face,—that man hath sinned, and used all as weapons of unrighteousness, so that now the creature groaneth to be delivered.

III. It hath brought on all the misery that is come on man, or that is to come, it hath brought on death and damnation as its wages, and the curse of the eternal God, Gal. iii. 13, Rom. vi. 23. How odious then an evil must it be, that hath so much evil in it yea, all evil in the bosom of it! Hell is not evil in respect of sin, for sin deserveth hell, it hath ruined man, and made all the beautiful order of the creation to change.

IV. It separateth man from God, which is worst of all, and this is included in the text, “We are all as an unclean thing,” or man is as a leprous man set apart, because of pollution, that may not come to the temple, or worship God, so hath iniquity separated between God and us, Isa. lix. 2. And O how sad a divorcement is this! it maketh men without God in the world, in whom we live, and move, and have our being, in whose favour is life, and at whose right hand are pleasures for evermore. Now poor man is made miserable, deprived of his felicity, which only consisted in enjoyment of God. Sin as a thick partition wall, is come in between, enmity also is come in, and divideth old friends, Eph. ii. 14-17, and now no heavenly or comfortable influence can break through the night of darkness is begun which must prove everlasting. Except the partition-wall be removed, all must wither and decay as without the sun.

V. Look on the price paid for sin, on the cleansing that washeth it away, and you may see unspeakable deformity and vileness in it. The redemption of the soul is precious silver and gold and precious stones will not do it,—that would be utterly contemned. “What!” saith God, “presumptuous sinner, wilt thou give me a farthing in payment of a sum which all the world, sold at the dearest, would not discharge?” Psal. xlix. 7, 8, 1 Pet. i. 18. It is no corruptible thing, but the blood of the Son of God. O what must the debt be, when the price is so infinite! the Son of God must die, nay, it is not sacrifice or offering—“Lo, I come to do thy will,” it is Christ himself that is the ransom, Psal. xl. 6, 7. And it is not much soap or nitre, it is not much repentance and tears that will wash away this filthiness, no, it is of a deeper dye, it is crimson ingrained filthiness, Jer. ii. 22 and Isa. i. 16. Blood of bulls and goats cannot do it, but only the blood of the immaculate Lamb offered up by himself, (Heb. x. 4, 5,) the blood of Him, “who by the eternal Spirit offered up himself without spot unto God,” Heb. ix. 14. What must sin be, that must have such a fountain opened for it? It must be strange uncleanness when the blood of Christ only can cleanse it, Zech. xiii. 1.

“We all,” &c. Mark, _first_, Sin hath gone over us all, and made all mankind unclean, Rom. iii. 10, 22. Every one of Adam’s posterity is born unclean, “For who can bring a clean thing out of an unclean?” Job. xiv. 4. Consider: How sin defaced innocent Adam, how one sin made him so vile, and spoiled him of the divine nature, and so the root was made unclean, and the branches must follow the root, and so are we all born and conceived in sin, Psalm li. 5. We carry in us original corruption, flowing from the first actual sin of Adam, and this maketh poor children, before they do good or evil, to be abominably vile in God’s sight, even as the child is set out, Ezek. xvi. Every one cometh of evil parents, all come of Adam the rebel, what a loathsome sight would a child be to us so described, “Cast out in the open field, to the loathing of its person in the day it is born,” and what must it all be before God, who is of purer eyes than to behold sin? _Secondly_, Unto all this we have added innumerable actual transgressions as so many filthy streams flowing out at the members, from the inward puddle of original corruption; and so how much more vile are we all nor infants can be, or Adam was in the day he was cast out of paradise! And thus, Rom. iii. from verse 10, are the branches set down in word, thought, and deed; so that all the inclinations and motions and actions of the man are only evil continually. Every man shall find his count past counting; one day’s faults would weary you, but what will your whole life do? Known sins are innumerable, what must unknown be? Every man’s heart is like the troubled sea, that casteth up mire and dirt daily, and cannot be at rest. The heart is daily flowing and ebbing in this corruption, it cometh out daily to the borders of all the members; and there are some high spring-tides, when sin aboundeth more. When in one member of the tongue a world of evil is, what can be in all the members? And what in the soul, that is more capable than all the world? Well, then, every man hath sinned in Adam, and hath sinned also in his own person, and sealed Adam’s first rebellion by so many thousand actions like it. Every man hath approven the sin that first ruined man, and made himself much more loathsome nor Adam was; therefore all mankind may say, “We all are as an unclean thing.” Now from all this, we would gladly discover unto you what your condition is by sin; if the Lord would shine, how vile would you be! Always we must declare this unto you in the Lord’s name, you are all unclean, not only born in sin and iniquity, not only have you a body of death within you, that hath all the members; but all these members have one time or other acted and brought forth fruit unto death. How vile, then, must you be in God’s sight! It is a strange love that you have to yourselves, that you cannot apprehend how God can hate you! But if he find sin in you, wonder rather how he can look upon you; we would then have you to know this, that there can be no fellowship between God and you in your natural estate. As men cannot inhabit a vile person’s house, no more can God enter into your souls. There is an absolute necessity of washing, before you can be his house and temple. Hath that one sin of Adam made that glorious person so deformed, that he could not look on himself, but cover himself? And hath it been of so defiling a nature, that it hath redounded in all the posterity; and, as unclean things under the law defiled all they touched, so hath that sin subjected all the creatures to corruption? O then imagine what an unspeakable defilement must be on us all, who are not only guilty of Adam’s sin, but of many thousands beside! If one sin have so much loathsomeness in it, what must so many out of number, united in one person, even as in us all? No unclean thing can enter into heaven above: know this for a truth, you cannot see God’s face in the case you are born into. You know nothing of sin, who wonder that any should go to hell. No, if you knew anything of sin, you would wonder that ever God should look on such cast out in the open field in their blood.

_Next_, You must know the insufficiency of all things imaginable, to wash away sin’s filthiness, except the blood of Christ. Since you are unclean, do you not ask, how shall we be washed? Indeed many have an easy answer, and pass it lightly. The multitude know no way to cleanse in, but the tears of repentance and mourning; and so, many think themselves clean, when they run and pour out a tear as Esau did for the blessing. But what saith the Lord? “Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked.” Can such an ingrained uncleanness, can such an infinite spot in the immortal soul, be so lightly dashed out? Many think baptism cleanseth them, but was not this people circumcised, as ye are baptized? And Peter tells us, it is not the washing of water, &c. 1 Pet. iii. 21. Sacrifice and offering will not do it. This people thought, sure they had satisfied God, when they brought a lamb, &c., but all this is abomination. Would not many of you think yourselves cleansed from sin, if you offered all your substance, and the fruit of your body for the sin of your soul? Nay, but you must see an absolute necessity of the opened fountain of Christ’s blood, that cleanseth from all sin.

Then we would have you abhor yourselves in dust and ashes, and see nothing in all the creation so vile as you; look on sin in the sight of God’s face, and how unholy will it appear! There are many sins, little ones, that in our practice pass for venal and uncontrolled; but look on the filthy loathsome nature of all sin, and hate the least offence, for it hath a kind of infiniteness in it, and blotteth the soul, defileth the person. How great a necessity is there of continual application to the fountain, of dwelling beside it, that you may wash daily! David’s so often repeated and inculcated prayer, “Wash me, cleanse me,” &c. Psalm li., declareth that he hath apprehended much uncleanness in sin, that it needeth so many applications of the precious blood. And you who have come to Jesus, and are clean, O how much owe you to free grace, that passed by you in your blood, and said, “Live, it is a time of love!” How strange is it, that glorious Majesty cometh to own deformity, and cometh to clothe it with his own garments! Praise the virtue of that blood, that is more precious than the blood of bulls and goats, that can so throughly purge, as you shall have no more conscience of sin.

Unclean sinners, wash you, make you clean,—there is a fountain opened; though sin were as scarlet, it can perfectly change the colour of it. If you wash not while the fountain is open, it will quickly be sealed on you, and then it shall be said, when the angel sweareth by him that liveth forever and ever, that time shall be no more, then shall it be said, “let him that is unclean be unclean still.” Now, cleansing is offered in the gospel,—if you will love your loathsomeness so well, as not to dip yourselves in this fountain, then let the unclean be so still. Your repentance will never change your colour, though you should melt in sorrow: and therefore you who have found a way to be saved otherwise nor(307) by Jesus Christ, you shall be deceived. Your tears and mourning that you might have had, though Christ had never come into the world, is all you use to speak of, and build your hope on; and if you speak of Christ, it is in such terms as to buy him by such repentance; so that the truth is, you use but Christ’s name as a shadow, you make no use of him; he needed not to have come into the world, for many of you could have done as well without him. But as many of you as cannot find cleansing, who see filth increase by washing, come to Christ Jesus, and say, “If you wilt, thou canst make me clean,” Matt viii. 2. Nothing beside Jesus can do it—believe his sufficiency. Nothing beside him will do—believe his willingness; for, for this cause he is an open fountain, that all may come and draw.

Sermon XVI.

Isaiah lxiv. 6, 7.—“All our righteousnesses are as filthy rags,
and we all do fade as a leaf, and our iniquities, like the wind,
have taken us away.”

Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man’s civility, religion, and all his universal inherent righteousness,—all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. 11, 12, 13, &c. This people was much in ceremonial and external duties; and therefore they cried, “The temple of the Lord, the temple of Lord!” as if this would have outcried all their other sins; therefore were they proud, and lords in their own estimation, and innocent, Jer. ii. 31, 35. They thought the many good services they did to God might compense all their wrongs, Mic. vi. 6, 7. They gave a price to justice for their sins, even a confession of it, by offering a lamb, &c. and a purpose to amend. But, lo! what sense the prophet hath of all this, “Lord, all our righteousnesses” are filthy likewise. Albeit we have paid the debt of sins with duties, yet now we see all these are sins themselves, and must have another sacrifice; so that all matter of boasting is now removed, and we are stript naked of all righteousness. We covered our filthiness before with duties, now both the one and the other is filthy. We would look upon two sorts of righteousnesses, the natural man’s, and the converted man’s, upon the one’s civility and fair profession, and upon the other’s real or true grace in discharge of duties, and we shall find good reason to conclude both the one and the other under filthiness, so that there is no ground of boasting, no inherent righteousness can make us accepted before God.

_First_, then, Whatever men can do from natural principles, all the flower and perfection of men’s actions, both civil and religious, is but abominable before God, as long as their persons are unjustified. Every performance is defiled by the uncleanness of the person; and therefore God heareth not sinners, (John viii.,) that is, unjustified sinners; though they pray much, yet God heareth them not. And this is lively expressed by Hag. ii. 12, 13, 14. As the priest’s holy garments and flesh could not make bread or pottage holy, but the unclean body could make these unclean; so this nation’s and people’s performances and holy duties, could not make them holy, and their persons clean, but their unclean persons and actions made all their performances unclean. The solemn meeting and sacrifice, &c. could not make them accepted, but their unclean persons made their solemn meetings and religious duties vile and abominable in God’s sight: and thus to the unclean all things are unclean, even their mind and conscience, Tit. i. 15. The unbelieving man, who is born unclean, and defiled with so much original corruption, and so many actual transgressions, defileth all things he toucheth. As a dead body, or a leprous garment, under the law, made all unclean it touched, and nothing could make it holy by touching of it; so all your civility, all your profession, will never contribute to the cleansing of your person; and your persons shall defile all your most clean actions. God loveth not that stock of Adam, and all that groweth on it must be hateful; he is only well-pleased in Jesus Christ, and with those who are transplanted out of rotten Adam into the true vine Jesus. It is such fruit only that can be acceptable; therefore, until you be sprinkled with clean water, and made clean according to the new covenant-way, you cannot please God. Believe this,—your sins and your duties are one, your oaths and your prayers are in the same account with God. What have you then to build upon, when all this is removed? You must once he stript naked of all coverings; and will not your nakedness then be great? The Pharisee went away unjustified, and the poor repenting sinner justified. What was the reason? There are not many of you have such a fair venture for heaven as he had,—so many prayers, fastings, alms, to ground your hope on. Nay, but all this would never justify his person, because once he was unclean, come of Adam, and had contracted more uncleanness, and all that is like the leprous garment, defiling all that cometh near it; so that whatever hath any dependence on a son of Adam, must contract filthiness. Now, I ask your consciences, have you so many specious coverings to adorn yourself with? Is not your outside spotted, and not so clean as the young civil man and the religious Pharisee? Certainly no; and yet you have no other ground to plead the acceptation of your persons upon, but only this, your prayers and tears, or some such duty performed by you. Well, all is uncleanness, since your persons were once unclean,—no soap nor nitre can wash it, no holy flesh make it holy, no good wishes nor duties can make it acceptable. Did not this people think of their duties as much as you do? and had more reason so to do; for our congregations have not so much form of godliness as they had, and yet God solemnly protested to them that all their works were defiled, even those which they took to wash themselves with. So your repentance and tears must be as filthy as the sin you would wash by it.

_Secondly_, The uncleanness of men’s practice maketh unclean performances. Unclean hands maketh unclean prayers, Isa. i. 15. When men go on in sin, and use their members as instruments of unrighteousness against God, and guiltiness is above their head unrepented of and unpardoned, then whatever the members act for God in religious duties, it must be also abominable; for will God take prayers from such a mouth, that cursing cometh out of? Isa. iii. 10, 11, 12. Shall sweet water come out of one fountain with bitter? Or can a fig-tree bear both thistles and grapes? Certainly, profane conversation must make unclean profession; and therefore your coming to the church and ordinances, your praying in your families, or such like, must of necessity be defiled, since out of the same mouth cometh cursing, railing, lying, filthy speeches. Your tongues are so often employed in God’s dishonour, to blaspheme his name, to slander your neighbours, to reproach the saints, that all your prayers must be of the same stamp, and as bitter as the other stream of your actions. When you stretch forth your hands to make many prayers, to take the bread and wine, shall not God hide his face from such hands as are unclean with many abominations, some murdering, some abusing their neighbours, some sabbath breaking, some filthiness? How oft have your hands and feet served you to evil turns? And therefore, your good turns will never come in remembrance. Nay, believe it, you cannot be heard of God, while you cover any offence. And this I may say in general, even to the saints; any known sin given way to, and entertained without controlment, without wrestling against it, hindereth the acceptation of your solemn approaches. If your heart regard iniquity, shall God hear? Psal. lxvi. 18. No, believe it, the least sin that you may judge at first venial, and then give it toleration and indulgence, shall separate between God’s face and you. Your prayers are abomination, because of such an idol perked up in the heart beside God, that getteth the honour and worship due to him, and God must answer you according to it, Ezek. xix. 1, 3, 4. God will not be inquired of such as give allowance to sin, Ezek. xiv. 2-4. And, on the other hand, no sin, how great and heinous soever, can hinder God’s gracious acceptation, when souls fly unto Jesus and turn their back upon sin, or giveth it no heart allowance. And to the multitude I say, all that you do or touch in a duty must be defiled, because your whole way is unclean, Hag. ii. 12-14. Think you to sin all the week through, and worship God on the Sabbath? Will you lie, swear, commit adultery, rail and curse, and come and stand before me, saith the Lord? No, certainly, you cannot be accepted. And will you hate reformation in your lives, and yet take his covenant in your mouth, and call yourselves by his name, “Christians?” And shall not God challenge you for that, as much as for your swearing, and cursing, and lying, &c.? Indeed the Lord putteth all in one roll, and you need not please yourselves in such things, Psal. i. 16; Jer. vii. 9, 10; for it is all one to you to go to tavern to drink, and come to the sermon,—to blaspheme God’s name, and call on it; because the profanity of the one defileth the other, and the holiness of the other cannot make you holy.

_Thirdly_, The natural man’s performances want the uprightness, reality, and sincerity that is required. It is but a painted tomb, full of rottenness within; it is but a shadow without substance, for he wanteth the spiritual part of worship, which God careth for, who will be worshipped “in spirit and in truth,” John iv. 24. Now, what is it that the most part of you can speak of, but an outside of some few duties, soon numbered? You hear the preaching, and your hearts wander about your business. You hear, and are not so much affected as you would be to hear some old story or fable told you. A stage play acted before this generation would move them more than the gospel doth; so that Christ may take up this lamentation, “We have piped to you, and you have not danced; lamented to you, and you have not mourned.” You use to tell over some words in your prayers, and are not so serious in any approach to God, as in twenty other things of the world. Whatever you plead of your heart’s rightness, and have recourse to it, when your conversation cannot defend you, yet your hearts are the worst of all, and have no uprightness towards God; for you know that what duties you go about, it is not from an inward principle, but from education, or custom, or constraint. Are you upright, when you are forced, for fear of censure, to come here, or to pray at home? Is that sincerity and spiritual worship? And for the more polished and refined professors, you have this moth in your performances, and this fly to make your ointment to stink, that you do much to be seen of men. Therefore, what little fervour of spirit is in secret duties, there you may measure your attitude and your life. And O! how wearisome, how lifeless are secret approaches! You would not have many errands to God, if you thought no body looked upon you. And for spirituality, it is a mystery in all men’s practice. Who directeth his duty to God’s glory? If you get some flash of liberty, you have your desire; but who misseth God’s presence in duties, which a world will approve? Who go mourning as without the sun, even when you have the sunshine of ordinances, and walk in the light of them?

And, _Fourthly_, Though your performances had uprightness of heart going along, and much affection in them, yet all are filthy, because of want of faith in Jesus Christ. When you make your duties a covering of your sins, and think to satisfy God’s justice for the rest of your faults, by doing some point of your duty, then it cannot choose but be polluted in his sight. And this very thing was the cause of God’s rejecting the Jews’ righteousness, even because they did not look to the end of the mystery, Christ Jesus: did not pull by the vail of ceremonies, to see the immaculate Lamb of God slain for sin; and therefore doth the Lord so quarrel with them, as if he had never commanded them to do such things, Isa. i. 12, 13, “Who hath required these things at your hands? Bring no more vain oblations;” all is abomination. Even as God should say to you, when you come to the church, Who required you to come? Who commanded you to come to hear the preaching? What have you to do to pray? What warrant have you to communicate? All your praying, hearing, communicating, is abomination; who commanded you to do these things? Would you not think it a foolish question? You would soon answer, that God himself commanded you, and will he not let us do his bidding? Indeed this people, no doubt, have said so in their heart, and wondered what it meant. Nay, but here is the mystery,—you go about these commanded duties not in a commanded way, and so the obedience is but rebellion. You bring offerings and incense, and think that I am pacified when you bring alms,—you judge you have given me a recompence; whereas, all that is mine, and what pleasure have I in these things? I never appointed you sacrifices for this end, but to lead you into the knowledge of my Son, which is to be slain in the fulness of time, and by one offering to perfect all. I commanded you to look on Jesus Christ slain, in the slain Lamb, and so to expect remission and salvation in him; but you never looked to more nor the ceremony, and made that your saviour and mediator; and therefore it is all abomination. When you slay a lamb, and offer incense, it is all one thing as to cut off a dog’s neck, or kill a man. So may the Lord say to this generation, I command you to pray, to repent and mourn for sin, to come and hear the word; but withal you must deny all these, and count yourselves unprofitable servants; you must singly cast your soul’s burden on Christ Jesus. But now, saith the Lord, who commanded your repentance? For when you sit down to pray, or come in public to confess sin before the congregation, you think you are washen. When you have said, you have sinned, and if you come to the length of tears and sorrow, O then, sure you are pardoned, though in the meantime you have no thought of Jesus Christ, and know no use of him! Therefore, saith the Lord, who commanded you to do these things? You think you have satisfied for your sin, when you pay a penalty; but who requireth this? I will reckon with you for these, as well as the sins you pray and mourn for, because you do not singly look to Christ Jesus. Now, if he had never come to the world, your ground of confidence would not fail you; for you might have prayed as much, mourned and confessed, and promised amendment; and so you pass by the Son of God, in whom only the Father is well-pleased. Think, then, upon this,—whatever you make your righteousness, there needeth no other thing to make it filthy, but to make it your righteousness. Your confidence in your good heart to God, prayer day and night, and such like, is the most loathsome thing in God’s eyes. Except you come to this, to count your prayers, as God doth, among your oaths; to count your solemn duties among profane scandalous actions, as the Lord doth, Isa. i. and lxvi. 3, then certainly, you do adorn yourselves with them, and cover your nakedness of other faults with such leaves as Adam did, but you shall be more discovered. Your garment is as filthy as that it hideth, even because you make that use of it to hide your sin and cover it.

_Next_, The Lord’s children have no ground of boasting either, from their own righteousness; the holiest saint on earth must abhor himself in dust and ashes, and holy Isaiah joineth himself in with a profane people. When he cometh to God to be justified, he cometh among the ungodly,—he bringeth no righteousness with him, he cometh in among them that work not. Now, you shall find good ground why it must be so:

I. There are ordinarily many blemishes in our holiest actions, spots upon our cleanest garments; often formality eateth up the life of duties, and representeth a body without a soul in it. You sit down to pray out of custom, morning and evening; and if there were no more to prove it, this may suffice. When pray you but at such times? You have an ordinary, and go not by it. No advantage is taken of providence, no necessity constraineth when occasion offereth; and so it is like the world’s appointed hours. How great deadness and indisposition creepeth in! so that this is the ordinary complaint; yea, all prayers are filled with it,—scarcely any room for other petitions, because of the want of frame for prayer itself. The word is heard as a discourse, and on whom hath it operation to stir up affections, either of joy or of trembling? Christians, you come not to hear God speak, and so you meet with empty ordinances—God is not in them. How often do crooked and sinister ends creep in, and bias the spirit! Men ask, to spend on their lusts, and to satisfy their own ambition. Some would have more grace to be more eminent, or to have a more pleasant life; and this is but the seeking to spend on your lusts. If affection run in the channel of a duty, it is often muddy, and runneth through our corruptions: liberty in duties is principled with carnal affection and self-love. Will not often the wind of applause in company fill the sails, and make your course swifter and freer nor when you are alone? And often much love to a particular(308) maketh more in seeking it. And that which is a moth to eat up and consume all our duties is conceit and self-confidence in going about them, and attributing to ourselves after them. It is but very rare that any man both acted from Jesus Christ as the principle, and also putteth over his work on Christ singly as the end. Alas! too often do men draw out of Christ’s fulness, and raise up their own glory upon it, and adorn themselves with the spoils of his honour; for we use to pray from a habit of it, and go to it as men acquainted with it, and when we get any satisfaction to our own minds, O how doth the soul return on itself, and goeth not forward as it goeth! It is so well pleased with itself, when it getteth liberty to approach, that it doth not put all over on Jesus, and take shame to itself. As long as there is a body of death within, holiness cannot be pure and unmixed; our duties run through a dirty channel, and cannot choose but contract filth. While sin lodgeth under one roof so near grace, grace must be in its exercise marred; and therefore the holy apostle must cry, Rom. vii. 19. “The good that I would, I do not: but the evil which I would not, that I do,” and verse 24, “O wretched man that I am! who shall deliver me from the body of this death?”

II. Though there were not such blemishes and spots in the face of our righteousness, yet it is here in a state of imperfection, and but in its minority, and so must be filthy in the Lord’s sight. It was perfect holiness, according to the perfect rule of God’s law, that Adam was to be justified by, according to the covenant of works; exact obedience, not one wanting,—or else all that can be done, came short of righteousness: one breach bringeth the curse on. All obedience, if there be a failing in a little, will not bring the blessing on: he that doth all, liveth; and he that doth not all, is cursed. And therefore, Christians, all you do cannot commend your persons to God, for if he examine you by the rule of the law, O how short will the holiest come! Paul and Isaiah dare not come into such a reckoning; neither is all obeyed, nor any in the measure and manner commanded. And therefore, you might cry down all your performances, when you could challenge them with no particular blot, with this—all is short of the command, and infinitely short. I have been aiming at holiness so long, I have stretched out my strength, and what have I attained? It may be, I have outstripped equals, and there seemeth to be some distance between me and others; nay, but the command is unspeakably more before me nor I am before others. I have reached but a span of that boundless perfection of holiness; it is but a grain weight of the eternal weight of grace, and I must forget it, and stand before God, as if I had lost mind of duties, appear in his presence as if I had attained nothing; for the length that is before my hand drowneth up all attainments.

III. Nay, but put the case were man perfect, yet should he not know his soul, but despise his life: the Lord putteth no trust in his servants, and his angels he chargeth with folly, and the heavens are not clean in his sight; how then must man be abominable, that hath his foundation in the dust, and drinketh in iniquity like water? How should God magnify him? or he be righteous that is born of a woman? Job xxv. 4, 6; xv. 14, 15; and iv. 18, 19. Job was a great length in the sight of his own vileness and God’s holiness, when he saw this, “Though I were perfect, yet I would not know it, but despise it; I would not answer him, though I were righteous,” chap. ix. 14, 15, 21. So unspeakably pure and clean is his holiness, that all created holiness hath a spot in it before his, and evanisheth, as the stars disappear when the sun riseth, which seem something in the darkness. The angels’ holiness, the heaven’s glory, is nothing to him, before whom the nations are as nothing; so that it is all the wonder of the world, that ever God stooped so far below himself, even to righteous Adam, as to make such a covenant with him, to account him righteous in obedience. “What is man that thou shouldst magnify him? When I look to the heavens, and the sun, the work of thine hands, Lord, what is man?” What is innocent man in his integrity, that thou shouldst magnify him, to give him a place to stand before thee, magnify him to be a party-contractor with thy glorious Majesty? Psalm viii. 4-6. But now, when this covenant is broken, it is become impossible to a son of Adam ever to stand before God in his perfection, for, how should man be righteous that is born of a woman? Job xv. 14. Since we once sinned, how should our righteousness ever come in remembrance? Therefore hath God chosen another way to cover man’s wickedness and righteousness both, with his own righteousness, his Son’s divine human righteousness, which is so suited in his infinite wisdom for us. It is a man’s righteousness, that it may agree with men, and be a fit garment to cover them; it is God’s righteousness, that it may be beautiful in God’s eyes, for he seeth his own image in it. And it is not the created inherent righteousness of saints glorified, that shall be their upper garment, that shall be their heaven and glory-suit, so to speak. They will not glory in this, but only in the Lamb’s righteousness for evermore. Saint-holiness must have a covering above, for it cannot cover our nakedness; and all the songs of those that follow the Lamb make mention of his righteousness, even of his only. The Lamb is the light and sun of the city, the Lamb is the temple of it; in a word, he is all that is beautiful and glorious. Every saint hath put on the Lord Jesus, and is perfect through his comeliness. At least, if the holiness of spirits of just men made perfect be the glorious habit above; yet all the beauty and glory of it is from Christ Jesus, whose image it is, and the Spirit whose work it is. It shall be still true, all—all our righteousness, as ours, is filthy; and all holiness, as it hath a relation to us, cannot please God. It must be spotted before his pure eyes; but only it is accepted and clean, as it is Christ’s and the Spirit’s, as it is his own garment put upon us, and his own comeliness making us perfect. It is not so much the inherent cleanness of the Saints’ robes that maketh them beautiful in his eyes, as this, that they are washed in the blood of the Lamb, Rev. vii. 14.

Now, from all this we would speak a word to two sorts of you. _First_, There is one great point of religion that is the principal and foundation of all other, even free justification by faith in Jesus, without our own righteousness; and the most part stumble here in the entry. It is the greatest obstruction of souls coming to Christ Jesus, even the ignorant and blind conceit and fancy that almost every man hath of himself and his own performances; the world will not make many believe the half of the evil of themselves that is spoken in the word. If you have a general conviction of sinfulness and misery, yet you think to help it. If you sin, you use to make amends, run to your prayers and repentance to give God a recompence, and satisfy your own consciences. Speak now, is not this the way you think to be saved? I shall do what I can, pray and mourn for sin; and what I am not able to do, God must forgive; you will do all you are able or can, and God’s mercy must come in to supply the want of your righteousness. But this is to put a new piece of cloth in an old garment, to make the rent worse. Many of you have no other ground of confidence in the world, nothing to answer the challenge of conscience or satisfy justice, but this,—I repent, I am sorry, I mourn, I shall amend, I resolve never to do the like again. Now, then, from this ground we would declare unto you, in the Lord’s name, you are yet unclean, both in persons and actions unjustified, because you have no other covering but your own duties and performances: and let these be examined, and weighed in the balance of the sanctuary, and they will be found light. All your righteousness, saith the Lord, is filthiness; you are unclean, you cannot deny, both by birth and education,—you have often defiled yourselves with sins, you must confess. Now, I ask you, How will you cover that uncleanness and nakedness? How will you hide it from God’s eyes and your own consciences? You know no way but this,—I will pray, I will repent and amend. So then you cover yourself with prayer, with sorrow and tears, and a resolution of amending. This, then, is all your covering and ornament,—something done by you, as many will make the wings of two good works stretch themselves out so far as to cover and hide a multitude of offences between them. Therefore I declare, in the Lord Jesus his name, unto you, whose conscience must go along in the acknowledgment and owning of your case, that you have covered yourselves with your own righteousness, that you have taken as filthy rags to cover your nakedness and sin with, as your sins are, and so you have made an addition to your uncleanness, you are more unclean by your prayers and repentance than before; and so God is of more pure eyes than to look graciously on such as you are. You have gone about to establish your own righteousness, and have not known the righteousness of God, and so you have come short of it; you are yet persons in a state of enmity,—God is your judge, you are rebels. It concerns you much to heed this well, to judge of your own actions and persons as God judgeth of them; for if God shall judge one way, and you judge another way, you may be far mistaken in the end. If you have so good an opinion of yourselves and your duties, that you can plead interest in God for them, and absolve yourselves from such grounds; and if God have not the same judgment, but rather think as evil of your prayers as of your cursing, and abhor the thing that satisfieth you, will it not be dreadful in the end? For his judgment shall stand, and you will succumb in judgment, since you crossed God’s mind. Therefore we would have you solidly drink in this principle of religion;—that man is so unclean, and God so abhorreth him, that whatever he doth or can do, it cannot make him righteous; that no good action can make him acceptable, and take away the uncleanness of the evil actions; and that any sinful action taketh away all the cleanness of the good actions. Once believe this,—if I should sweat out my life in serving God, and never rise off my knees, if I should give my body to the fire for the truth, if I should melt away in tears for sin, all this is but filthy rags, and I can never be accepted of God for all that, but the matter of my condemnation groweth,—if I justify myself my own mouth proves me perverse: God needeth no more but my good deeds to condemn me for, in all justice: and therefore it is a thing impossible,—I will never put forth a hand, or open a mouth upon that account any more. I will serve God, because it is my duty, but life I will not expect by my service; when I have done all, it is wholly mercy that I am accepted, my good works shall never come in remembrance; I resolve to be found, not having my own righteousness. I will appear among the ungodly sinners, as one that hath no righteousness, that I may be justified only by faith in Jesus Christ. I say, drink in this truth, and let it settle in your hearts, and then we would hear numbers cry, “O what shall I do to be saved?”

Now, _Secondly_, As for you who have fled unto Christ’s righteousness only, and have cast away your own as dung and dross, as filthy rags; as you have done right in the point of justification, judge so likewise after it. We would exhort you to judge so of your best actions that are the fruits of the Spirit, judge so of them as you have a hand in them.