One Hundred Select Sermons, New Testament · Sermon 21
SERMON XXI.
JOH. 14.6.
I am the Way, and the Truth, and the Life: No man cometh unto the Father, but by me.
There is nothing which makes us more willing to part at any time with our Friends, upon any journey to be taken by them; than firſt of all to conſider, That they are likely to come to us again: And then to conſider; that our parting with them for a time, makes for our own greater advantage. When-as we know whither they go: And when-as we know how our ſelves are to go after them, and to them. Each of which conſiderations are propounded by our Bleſſed Saviour to his Beloved Diſciples, to ſatisfy them, and comfort them, in his own departure from them out of the World, and going to his Father; as we may ſee in the beginning of this Chapter. I go (ſays he) to prepare a place for you. And if I go, and prepare a place for you; I will come again, and receive you unto my ſelf; that where I am, there ye may be alſo. And whither I go, ye know; and the way ye know.
Now Thomas, one of the Twelve, makes a little pauſe, and exception, in part, to this our Saviour's diſcourſe. Lord (ſays he) we know not whither thou goeſt; and how ſhould we know the way? But our Saviour does ſufficiently anſwer him, in this Verſe which I have now read unto you: by aſſuring him, that himſelf is not only the Traveller, but the way, and only means of conveyance to Heaven: I am the Way, and the Truth, and the Life: No man cometh, &c.
IN the Text it ſelf there are two General Parts conſiderable. Firſt, the Simple Propoſition. Secondly, the Additional Amplification. The Propoſition, that we have in theſe words: I am the Way, and the Truth, and the Life. The Amplification in theſe; No man cometh unto the Father, but by me.
We begin with the Firſt of theſe Parts, viz. The Simple Propoſition. Wherein we have a deſcription to us of the perſon of Chriſt, according to a threefold diſtinct notion of him, wherein he is conſiderable. Firſt, as the Way. Secondly, as the Truth. And Thirdly, as the Life. Where every particular word has its particular article prefixt unto it, to make it more emphatical.
We'll take each of them in that order in which they lye before us in the Text; and begin with the Firſt. I am the Way. This is one thing which is here declared of him, and attributed to him. We are to take it with reſpect to what was mentioned in the Verſes before; where Chriſt had ſpoken of his going to Heaven, and of the way to that place. Now here he ſignifies that himſelf is that way. Chriſt is the proper way that leads to eternal Happineſs, and Salvation. And ſo if we take the words in their conjunction; we may interpret them thus: He is the Way, and the Truth, and the Riſe: that is, he is the true way that leads unto life.
But we will take it rather, as it is here rendred, diſtinctly; though ſtill with this reference: Jeſus Christ, he is the way to Heaven. That's the Point which we have now before us. We have it out of his own mouth; who, as he tells us, is Truth it ſelf; and ſo therefore we may believe it. A way, in the proper notion of it; is that ſpace wherein, and whereby, one paſſeth from one place to another. And this is Chriſt to Believers, from Earth to Heaven, or from a ſtate of miſery, to happineſs, &c. If we take Heaven for an Houſe; ſo Chriſt is call'd a Door, or entrance into it, Joh. 10.7. If we take Heaven for a journeys end; ſo Chriſt is call'd a way, or paſſage towards it. And thus here in this place.
This he is ſaid to be, in the diſcharge of his threefold Office; as a Prieſt, as a Prophet, and as a King. In each of theſe reſpects, he is very fitly and properly denominated the way to Heaven.
Firſt; He is ſo as a Prieſt, by the merit of Death and Paſſion. He did not hereby make way for himſelf, but he made way for us. As for Chriſt himſelf, Heaven was due unto him from the very firſt moment of his Incarnation, by vertue of the Union of the Humane Nature with the Divine: but he had need to make way for us, and that he did by his Blood. Take him, conſider'd as our Surety, and as carrying the guilt of our ſins upon his ſhoulders; ſo he had no way to come to Glory, but by ſuffering. And ſo the Scripture ſtill ſets it. Thus, Heb. 9.12. By his own Blood he entred in once into the holy place, having obtained redemption for us. Luke 24.26. Ought not Christ to have ſuffered theſe things, and then to enter into his Glory? Phil. 2.8, 9. He humbled himſelf, and became obedient to the death of the Croſs: wherefore God hath highly exalted him, &c. And again, Heb. 2.10. It pleaſed him, &c. to make the Captain of our Salvation perfect, through ſufferings. Our ſins had wholly obſtructed, and ſtopp'd up the way to Heaven, and made it unpaſſable to us: now Chriſt, by his death, hath opened it, and made way for us. The Blood of Jeſus Chriſt hath cleanſed us from all ſin, 1 Joh. 1.7. Having taken our nature upon him, and, in that nature, ſuffer'd in our behalf, he hath now made us capable of partaking of eternal happineſs. This is that new and living-way which we find mention made of by the Apoſtle; in Heb. 10.19, 20. Having therefore, Brethren, boldneſs to enter into the Holiest, by the Blood of Jeſus; by a new and living way, which he hath conſecrated for us, through the vail, that is to ſay, his fleſh: And having an High Prieſt over the houſe of God: Let us draw near, &c. This is the benefit which we have by Chriſt's death, and the ſatisfaction of God's Juſtice for our ſakes; not only that our ſins are pardoned, but alſo that we have favour and grace to be entituled to eteral life. This, in the diſcharge of Chriſt's office of Prieſthood. He is the way firſt of all ſo.
The Second is, in diſcharge of his Prophetical Office. He may be ſaid to be the way alſo thus; ſo far forth as he hath revealed, and made known this way unto us, which he hath done for us. This he did in his own perſon, whiles he was here upon earth: He went about teaching in the Synagogues, and preaching the Kingdom of God: as we may ſee in divers places of the Goſpel. Joh. 1.18. No man hath ſeen God at any time: The only begotten Son, which is in the boſome of the Father, he hath declared him. He hath declared him; he hath declared God himſelf, and he hath declared the way of coming to God, as being privy to God's mind in this particular. This he did whiles he lived here in the World. And ſince that he is gone up into Heaven; he hath done it alſo, and ſtill does it by his Miniſters, and Embaſſadors, whom he hath ſent to this purpoſe, to prepare the way of the Lord, and to make his paths known. The Preaching of the Goſpel, it is no other than the way of Chriſt, which he hath conſecrated for us, as a means to bring us to Heaven: and Chriſt himſelf may be ſaid to be the way, in reference to it.
Thirdly; As to his Kingly Office; he is the way to Heaven alſo thus. He is Via Regia, ſo far forth as he does cauſe this way to be laid out for us; and does order us, and regulate us in it. When we have found out the right way to Heaven, yet, being left to our ſelves, we are apt to ſtagger, and ſtumble in it; and ever and anon to be wandring, and running out of it. Now this is a part of Chriſt's Government, which he does exerciſe over his choſen, to reduce them, and keep them right. To make ſtrait paths for our feet, leſt that which is lame, be turned out of the way; and that it be rather healed: as it is in Heb. 12.13.
And then alſo, by the ſame Kingly Power, he does likewiſe remove and take away any thing that may hinder and obſtruct us herein. Oh, there are a great many difficulties in our paſſage to Heaven, which are hindrances and impediments to us: many luſts, and temptations, and afflictions, and enemies of all ſorts; as ſo many Pyrats and Robbers which we are to grapple withal. Therefore Chriſt is fain to be our way, as to the removal of theſe difficulties from us; which he does, as our King.
To all this, we may further add his conduct and guidance of us by his own pattern and example. He is thus far the way to Heaven, as himſelf hath walked in that way, in the tenour of an holy converſation. So the Apoſtle Peter expreſſes it: 1 Pet. 2.21, 22. Chriſt hath left us an example, that we ſhould follow his steps; who did no ſin, neither was guile found in his mouth. Our Saviour's life, whiles he was ere upon earth, it was an heavenly life, and favour'd of that bleſſed place which he was tending and going to; and thereby ſhewed us what ours ſhould be too. He chalk'd out the way to Heaven for us, for the direction of us. And therefore the Scripture ſtill calls us to the following and imitation of him, and walking in his ways. Thus Matth. 11.29. Learn of me, for I am meek and lowly, &c. Joh. 13.15. I have given you an example, that ye ſhould do as I have done to you. Phil. 2.5. Let the ſame mind be in you, which was in Chriſt Jeſus. And 1 Joh. 2.6. He that ſaith he abideth in him, ought himſelf alſo ſo to walk, even as he walked. Thus ſtill is Chriſt himſelf propounded as a Guide and Conduct to us. And thus, in all theſe reſpects, is he very fitly and properly termed the way.
This is a Point of great comfort and ſatisfaction to us, that there is ſuch a way as this is, which is found out for us to everlaſting Salvation: which, whiles we are careful to enter into, and to perſevere, and hold on in, we may at laſt come to the enjoyment of it. That it is not only provided for us, but alſo diſcovered to us; as it is now here in this preſent Scripture. That Chriſt himſelf, who is it, is pleaſed to ſhew it, and to acquaint us with it; as here he does. Every man, by nature, is a ſtragler, and has loſt his way: We all, like ſheep, have gone aſtray; and have turn'd every one to his own way; as the Prophet makes complaint, Iſa. 53.6. But here there is a way opened for us, which it concerns us therefore to attend unto, and not to depart from it. This is the way, walk ye in it. It is our concernment ſo to do; eſpecially, if we ſhall conſider the divers properties and excellencies which are in it. There is nothing which is deſirable in any way, but it is to be found and obſerved in this way, whereof we now ſpeak. As to inſtance in ſome ſew particulars. Firſt, it is a true way. A way that comes perfectly home to the journeys end. And therefore (as I hinted in the beginning) ſome have thought the word Truth to be added in the Text. by way of ſpecial denomination. He is the way, and the truth. That is, he is the true way. There There are a great many ways which men ſometimes do dream of in the World, as whereby to come to happineſs; but they all fall ſhort of home, and do not attain it: yea, but Chriſt, he is the way indeed; ſo as thoſe that lay hold on him, ſhall be ſure never to miſs. Our way to happineſs, when time was, lay in another tract; to wit, in our ſelves, when Adam was entruſted with it for himſelf, and all his posterity. But that we parted withal of our own accord. But now there's a new and living way provided for us, which is a great deal better; and that is, in Chriſt. This is ſuch, as whoſoever keeps cloſe to, ſhall undoubtedly attain this bleſſed end. It is new, in regard of the new Covenant: It is living, as it bringeth unto life.
Secondly; As Chriſt is the true way; ſo he is the ſhort way, and moſt direct. All other ways beſides, which mens fancies have deviſed to themſelves, they are but ſo many labyrinths, and wheelings about. As by mens own merits, and ſingle performances; or by the merits and ſatiſfactions of Saints. This, it is but running at random, and will never come home at laſt. But now Chriſt, he brings us home preſently, and directly, without more ado.
Thirdly; He is a ſafe way: That's a great matter in a way, and much to be deſired in it. Now ſuch an one is Chriſt. Though we meet with many aſſaults in it, yet we are fair to conquer, and overcome them; and at laſt to get victory over them. In the way of righteouſneſs is life; and in the path way thereof there is no death: as it is in Prov. 12.28.
Fourthly; He is a pleaſant way alſo; there's that conſiderable in it. His ways are ways of pleaſantneſs, and all his paths are peace, Prov. 3.17. The ways of the world, and ſuch as lead to deſtruction, they ſeem to have ſome pleaſure in them; but they are pleaſures but for a ſeaſon; and they have no reality of pleaſure indeed. But Chriſt, and the ways that he leads into eternal life, they are full of delight: eſpecially to ſuch kind of ſouls as are capable, and ſenſible of them. And that's the firſt thing whereby Chriſt is deſcribed unto us: namely, as the Way.
The Second is, the Truth. Chriſt deſcribes himſelf alſo by this. He is not only true, but truth it ſelf; and the truth emphatically. This is that which is declared of him. And whiles he is ſaid to be ſo, we may take it two manner of ways eſpecially. Firſt, In a moral ſenſe: and Secondly, in a rational. He is the truth, as it is oppoſed to ſhadows: and ſo he is the truth of Diſpenſation. And he is the truth, as it is oppoſed to errors: and ſo he is the truth of Doctrine. In each reſpect, he is ſaid to be the truth.
Firſt; Take it in a moral ſenſe, and by way of diſpenſation. So Chriſt is the truth, as it ſtands in oppoſition to ſhadows, and legal ceremonies. The Jewiſh rites and ordinances, they were but types and prefigurations of Chriſt, who was ſhadowed out by them; and who was the main truth, and principal ſubſtance intended in them. Therefore, Joh. 1.17. It is ſaid, that the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt. And Col. 2.17. Speaking of the Judaical obſervations; he ſays, that they were but ſhadows of things which were to come; but the body was of Chriſt: that is, the truth and ſubſtance of all the ceremonies is now enjoyed in and by Chriſt, in whom all is now ſulfilled. The Jews (as the Apoſtle ſpeaks) had the ſhadow of good things to come; but not the very image of thoſe things: No, that is brought and exhibited to us in the Goſpel, in Chriſt himſelf, who was ſignified by them. And who is as far different from them, and above them, as the body is different, and tranſcendent to the ſhadow; and the thing it ſelf, to that which is but the picture, and repreſentation of it. This ſhews what great cauſe we have of thankfulneſs, that live in theſe times of the Goſpel, and New Teſtament, above thoſe that lived under the Law; foraſmuch as we have the truth and ſubstance of theſe things, whereof they had no more but the ſhadows. It is true, that they had Chriſt propounded to them, as well as we; even the Fathers under the Old Teſtament; but after another manner of diſpenſation. For they had him propounded in the type; we in the ſubſtance, and thing it ſelf. They had him exhibited in the ſhadow; we have him exhibited in the truth, as oppoſed thereunto.
From hence it will likewiſe follow; that there is, and ought to be a ceſſation, and perfect abolition of all thoſe Jewiſh rites and obſervations upon the coming of Chriſt, becauſe they were intended only to point out Chriſt till ſuch time as he ſhould come. And ſo we ſhall find the Apoſtle himſelf to make improvement of it; in Gal. 4.3, &c. Where now that God hath ſent us his Son, he does diſeharge us from all ſuch rudiments as thoſe were. That's one ſenſe of this expreſſion; wherein Chriſt is ſaid to be the Truth; namely, as it may be taken in a moral ſenſe, and by way of diſpenſation: The Truth, as it is oppoſed to ſhadows.
The Second is, as it may be taken in a rational ſenſe, by way of revelation, and in reference to Doctrine: The Truth, as it is oppoſed to errors. Chriſt, he is the truth thus likewiſe. He is the true, and faithful witneſs; as he is elſe-where called. And he brings nothing but truth it ſelf with him. Thus, Joh. 8.31. If ye continue in my word, then are ye my Diſciples indeed: And ye ſhall know the truth, and the truth ſhall make you free. What's the truth, but the truth of the Goſpel in the Doctrines and diſcoveries of it, which are exhibited by Chriſt. There was a truth in the Law, in its kind; and in the Doctrine of Moſes. Oh, but the Goſpel, and the Doctrine of Christ, is the truth with an emphaſis; and foreign; as being of the greateſt efficacy and influence of any other beſides. It hath liberty, and ſtrength, and peace, and comfort with it, and all that is good.
This ſhould teach us ſo much the more to hearken to it, and to Chriſt himſelf; who is both the matter, and Author of it; and who hath revealed it, and made it known unto us. Here's that which does now juſtly ſcatter all infidelity and unbelief whatſoever; that men may have nothing to ſay for it, and in a defence of it; ſeeing it is a rejection of truth it ſelf. Therefore let us take heed of it: And on the other ſide, ſtir up our Faith in this particular. When we find our hearts any thing doubting, and calling in queſtion the gracious promiſes of the Goſpel, and the free offers and tenders of mercy which are made to us by Chriſt in it: let us think, and conſider with our ſelves, what our Bleſſed Saviour here declares of himſelf; whiles he tells us, that he is the truth. Whiles he is the truth, it be comes us accordingly to receive him, and embrace him, and to give credit to him, as we would to truth it ſelf. And that's alſo the ſecond deſcription of Chriſt, wherein he expreſſes himſelf to us; to wit, the truth; both in a moral ſenſe, and in a rational. As it is oppoſed to ſhadows, and as it is oppoſed to errors and falſhood.
The Third, and laſt, is, the Life. This is another property, whereby Chriſt does deſcribe himſelf to us; and it is ſuch as is very agreeable to him. Not only as he is God, but as he is God-Man; as he is the Mediator, and Head of the Church; in which ſenſe we are here to underſtand it. And ſo he is variouſly expreſt in Scripture; as the Tree of Life; as the Bread of Life; as the Water of Life. Chriſt, he is every way, and in all reſpects, Life unto us; both in reference to Grace and Glory. I am come, (ſays he) that they might have life; and that they might have it more abundantly, Joh. 10.10. Chriſt, he is both the Author of our life, and the matter of our life too. He is the root and ſpring of it, in whom it is; and from whom it ſlows unto us. And he is the ſubſtance of it, in whom it conſiſteth; becauſe he only is the propitiation for our ſins, 1 Joh. 2.2. He is our life, as that which we feed on, and are ſuſtained and nouriſhed by, as a man is by his natural food in the life of nature. His fleſh is meat indeed, and his blood is drink indeed; and conveys life indeed by it.
There's a threefold life which Chriſt does convey to all thoſe who are true Believers. Firſt, the life of Juſtification. Secondly, the life of Sanctification. And Thirdly, the life of Glory. And in the conveyance of each of theſe unto them, he is ſaid to be emphatically, the life: as alſo in another place: The life was manifeſted, and we have ſeen it, in 1 Joh. 1.2.
Firſt; Chriſt is the life of Juſtification, as to the pardon and forgiveneſs of our ſins. Perſons that are condemned, they are ſo far forth ſaid to be dead; namely, as they are appointed to death; they are dead in Law. And this is the ſtate and condition of us all by nature, by reaſon of our firſt tranſgreſſion: there was a ſentence of death paſt upon us, and we were adjudg'd thereunto. In the day that thou eateſt thereof, thou ſhalt ſurely dye, Gen. 3.17. Now Chriſt, he hath reverſt this ſentence, and removed this death from us, by dying for us. By his obedience, and ſuffering, he hath ſatisfied the Juſtice of his Father, and thereby hath reconciled us, and put us into a state of life again. Thus, Col. 2.13. You being dead in your ſins, and the circumciſion of your fleſh, hath he quickned together with him; having forgiven you all treſpaſſes. Mark; He hath quickned you by forgiving you. I orgiving, it is a kind of quickning; becauſe it makes a man a child of life, who was before a child of death. And this is that which Chriſt hath done for us; he hath quickned us thus, ſo far forth as he hath abſolved us, and ſet us free from condemnation, by taking our guilt upon himſelf: and that's called a Justification of life, Rom. 13.18.
Now this, it hath another life, which is pertinent, and belonging hereunto, and conſequent from it; which therefore we may look upon under the ſame head with it: And this is a life of peace, and ſpiritual comfort. For as by reaſon of ſin, we are plainly and abſolutely dead, and have a ſentence of condemnation paſt upon us: So from hence, where it is diſcovered to us, and we are made ſenſible of it, we come to be dejected, and caſt down in our ſelves. We are not only all dead, but we are all a mort likewiſe. Therefore, as anſwerable to one death of ſentence; we have need of a life of abſolution. So, anſwerable to the death of deſpair, which is apt to follow upon that death of ſentence, where it does not appear to be remitted; we have need of a life of conſolation to be beſtow'd upon us. And this is Chriſt alſo unto us. He is our Peace; (as the Scipture ſtiles him) not only in the thing it ſelf, but alſo in our own conſciences; not only as to our ſtate, but as to our ſpirit: not only as to our ſtate, to make it juſtifiable; but as to our ſpirit, to make it comfortable. And in that reſpect alſo our life. Being justified by Faith, we have peace with God, through our Lord Jeſus Chriſt; and rejoyce, &c. in Rom. 5.1. &c.
Secondly; As Chriſt is the life of Juſtification; ſo he is the life of Sanctification likewiſe. When God pardoned our ſins through the Blood of Chriſt; he gives us Grace and Holineſs from the Spirit of Chriſt, as a fruit and conſequent of that pardon and reconciliation. And Chriſt himſelf does impart and communicate his Spirit unto us for this purpoſe. He is of God made unto us wiſdom, righteouſneſs, ſanctification, and redemption, 1 Cor. 1.30. The law of the Spirit of life, which is in Chriſt Jeſus, hath made me free from the law of ſin and death, Rom. 8.2. Not only from the law of death, as to matter of guilt, and condemnation; but alſo from the law of ſin, as to matter of filth, and pollution: and hath put a new, and another law into me; which is the law of Grace, and holineſs of the Spirit. This is the method wherein we partake of this ſpiritual life; that it is firſt of all, ſubjected in Chriſt, and from him, derived unto us. The Spirit of God firſt ſanctifies the humane nature of Chriſt, and from thence ſanctifies us, and conveys a new nature unto us. Chriſt lives in us by his Spirit, Gal. 2.20. And therefore call'd a quickning Spirit, 1 Cor. 15.45.
This Life is further conſiderable, not only in the principle of it, but in the activity of it: not only as that whereby we are ſimply enabled, and made capable of doing our duty; but alſo are made vigorous in it. Chriſt is our life ſo far forth, as we have a livelihood in any thing which is good. And thus alſo the life of Sanctification.
Thirdly; The life of Glory: Chriſt is that likewiſe, ſo far forth as he makes all his Servants to be partakers of it. For ſo he does; he raiſes up their bodies from the grave, and he poſſeſſes both body and ſoul with eternal happineſs. And ſo the Scripture informs us. Thus, Joh. 11.25. Jeſus ſaid unto Martha; I am the reſurrection and the life: he that believeth in me, though he were dead, yet ſhall he live: And whoſoever liveth, and believeth in me, ſhall never dye, &c. Chriſt is the life of the reſurrection; foraſmuch as his reſurrection hath an inſluence and effect upon ours, and is the cauſe of it. Whatſoever is done to us, it is done firſt of all to him. He lives, and we live in him: He is riſen again, and we ſhall riſe again by him, and from him. According to that of the Apoſtle, in 2 Cor. 6.14. God hath raiſed up the Lord, and will alſo raiſe up us by his own power. And again, 2 Cor. 4.14. Knowing that he that raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you. And again, Phil. 3.22. Who ſhall change our vile body, that it may be faſhioned like to his glorious body; according to the working, whereby he is able to ſubdue all things to himſelf. Thus is Chriſt the life of the reſurrection.
And then alſo after the reſurrection; He is that life of Glory which Believers ſhall live afterwards in Heaven to all eternity: And they are herein likewiſe made conformable to his image. When Chriſt who is our life ſhall appear, we alſo ſhall appear with him in Glory, Col. 3.4. And 2 Joh. 3.2. We know that when he ſhall appear, we ſhall be like him; for we ſhall ſee him as he is. Thus we ſee how Chriſt is the life, and our life in all particulars; of Justification, of Sanctification, and of Glory.
Now, if it be demanded how this comes to paſs? I anſwer, by vertue of that true and near union which is betwixt Chriſt and all true Believers: They are members incorporate unto him, and ſo come to partake of life from him, as members do from their head. He hath merited life for them by his obedience and ſatisfaction to God's Juſtice: And he does alſo infuſe life into them by his Spirit, which he beſtows upon them. Chriſt lives in them, as the root does in the branches, which are knit and united unto it. And therefore that life which they have, it is ſaid to be firſt of all in him. 1 Joh. 5.11, 12. This is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the S…n, hath life; and he that hath not the Son, hath not life.
Indeed for the conveyance of it, ſo it is made ours by Faith, in all the ſeveral and particular diſtributions of it. The life of pardon, that's obtain'd by Faith: Rom. 5.1. Being juſtified by Faith, &c. And the life of holineſs, that's alſo by Faith: I live by the Faith of the Son of God, Gal. 2.20. And the life of Glory, that alſo comes by Faith: He that believes on him, ſhall not periſh; but have everlasting life. Faith, it is ſtill the inſtrument and conveyance of this life of Chriſt unto us, in all its kinds: But it ſuppoſes as a ground and foundation, our union firſt of all with his perſon; which is the ground of all other benefits we receive from him.
Therefore we ſhould exerciſe our Faith, and keep it up upon all occaſions, and make uſe of it to ſuch a purpoſe as this is, in all wants and decays of life whatſoever. We ſhould not reſuſe to come to Chriſt, that we might have life; which was laid to the charge of the Jews, Joh. 5.40. And ſo now I have done with the Firſt General Part of the Text, which is the ſimple Propoſition, in the deſcription of Chriſt himſelf unto us, from a threefold property: The Way, and the Truth, and the Life.
The Second is the Additional Amplification, in theſe; No man cometh unto the Father, but by me. Wherein we have ſignified, that as Chriſt is the way abſolutely; ſo alſo, that he is the way excluſively. He is not only a true way, but he is likewiſe the only way. Not only a way in common, with ſome others beſides; but ſo a way, as that there's no other way beſides himſelf, of coming to the Father. And we may take it, as holding good in all kind of comings to him whatſoever. There is a threefold coming, as we may ſay, to God; and no other way for it, but by Chriſt. Firſt, in point of Converſion, and Reconciliation. Secondly, in point of 'Prayer, and Invocation. Thirdly, in point of Happineſs, and Salvation. And we may take notice of it in them all.
Firſt; In point of Converſion, and Reconciliation. There's no man who, in this reſpect, can come unto God, but by Chriſt: It is he that muſt make way for us, to have acceſs and addreſs unto him. There's an enmity and contrariety in our nature, as it now defiled by ſin; from whence God cannot but loath it, and abominate it, and utterly deteſt it. But it is Chriſt, who by taking our nature upon him, hath made it amiable, and acceptable in the ſight of God. And as our nature, ſo likewiſe our perſons, ſo far forth as we have an intereſt in him; and thus alone. And ſo the Scripture ſignifies, and declares as much unto us: as 2 Cor. 5.18, 19. All things are of God, who hath reconciled us to himſelf by Jeſus Chriſt. And God was in Chriſt, reconciling the world unto himſelf. In Chriſt, and by Chriſt excluſively; and no other way beſides. Therefore the emphaſis is ſtill laid upon him; as to this purpoſe: Rom. 5.1, 2. We have peace with God, through our Lord Jeſus Christ: By whom alſo we have acceſs by Faith into this Grace wherein we ſtand. Into this Grace wherein we stand; that is, into this ſtate of Grace and favour with him. And ſo in the 11th verſe of the ſame Chapter; We joy in God through our Lord Jeſus Chriſt, by whom we have now received the atonement. Our atonement is founded in Chriſt.
When we ſpeak of coming to God in this notion which we are now upon, it implies two things in it: Firſt, matter of acquaintance. And Secondly, matter of acceptance. He that comes to another, he muſt have both of theſe with him, to carry him hereunto. He muſt have acquaintance, to know the perſon: And he muſt have acceptance, to pleaſe the perſon: without either of which, it will be impoſſible for him to come unto him. Now both of theſe do we partake of from Chriſt, and from him alone. By him it is that we know God, and by him it is that we are wellpleaſing to him.
Firſt; We know God by Chriſt, and only by him. This is one thing neceſſary, and requiſite, as to our coming to God; that we ſhould know who, and what a one he is. He that cometh to God, muſt know that God is, Heb. 11.6. And this (I ſay) we do by Chriſt. Matth. 11.27. Jeſus anſwer'd and ſaid; All things are delivered unto me of my Father: and no man knoweth the Son, but the Father: neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him.
There are two ways eſpecially wherein Chriſt does make known to us the Father. The one is, by way of repreſentation. And the other is, by way of explication. By way of repreſentation; ſo he does it, as he is the Image of the Father. By way of explication; ſo he does it, as he is the Interpreter of the Father. Each of theſe ways he does it; and none elſe does it but he.
Firſt; By way of repreſentation, as he is the Father's Image; for ſo he is: The brightneſs of his Glory, and the expreſs image of his perſon, Heb. 1.3. The image of the inviſible God, Col. 1.15. We know the Father by Chriſt thus: And ſo himſelf alſo tells us; as we may ſee in the verſes next following: If ye had known me, ye ſhould have known my Father; and from henceforth ye have known him, and have ſeen him. And again, in verſe 9. Jeſus ſaith unto Philip; he that hath ſeen me, hath ſeen the Father. I am in the Father, and the Father is in me: as he alſo there intimates unto him. There is no perſon in whom we have ſo clear a repreſentation of the Father, as we have in Chriſt. And ſo we come to know him by him alone, as being alone his image.
But Secondly; As by way of repreſentation, ſo alſo by way of explication. There is none who can acquaint us with the Father, but he alone, as to matter of diſcovery, and narration. It is he in the place before cited, that is ſaid to have declared him. And he hath in theſe laſt days ſpoken to us by his Son: his Son preciſely, Heb. 1.2. Thus we come to him by him alone, in matter of acquaintance.
Secondly; Take it, as to acceptance. He that comes to God, he muſt alſo have this: As he muſt know him, ſo he muſt be welcome to him: And this alſo he is only by …. It is he that gives us favour in his eyes, and makes us fit to have converſe with him. And thus by him only do we come to God, as to matter of Converſion, and Reconciliation. Take us out of Chriſt; and God and we are at abſolute deſiance: there's no coming near him.
Secondly; It holds good alſo, as to matter of Prayer, and Invocation. No man cometh unto the Father but by him; that is, as to the putting up of any ſuits or petitions to him. He is the Great Maſter of Requests, who alone offers up our Prayers to his Father, and preſents them at the Throne of Grace. And ſo the Scripture again hints unto us. Thus, Eph. 2.18. Speaking of Jew and Gentile: Through him we both have an acceſs by one Spirit unto the Father; that is, by the Spirit of Prayer and Supplication, which is made and preſented in his name. And again, Eph. 3.12. By whom we have holdneſs and acceſs with confidence by the Faith of him. By the Faith of him; that is, by Faith founded in him, and his interceſſion for us. So, Heb. 4.14, 16. Seeing we have a Great High-Priest, &c. Let us go boldly to the Throne of Grace, &c. And Heb. 10.22. Having an High-Prieſt over the houſe of God, let us draw near with a true heart, &c. Joh. 16.23. Whatſoever ye ſhall ask the Father in my name, he will give it unto you. Whatſoever Prayers are made to God otherwiſe than in this mediation, they are fruſtrate, and to no purpoſe.
Thirdly; As to matter of Happineſs, and Salvation: No man, &c. that is, No man cometh to Heaven but only by me. Whoſoever makes account to be ſaved, he muſt be ſaved by Chriſt, or elſe he will never be ſaved at all: There is not Salvation in any other. For there is none other name under Heaven given among men, whereby we muſt be ſaved: as it is in Acts 4.12.
Whiles it is ſaid here only by Chriſt, this is excluſive of every thing, which may otherwiſe ſeem effectual to this purpoſe: as Firſt of all, our own free will, and the improvement of the abilities of nature: It is not this which will bring us to the Father. A man may do all that lies in the power of nature to attain to; and yet, if he be deſtitute of Chriſt, will fall ſhort of Salvation: let him ſet his reaſon never ſo much on work in ſuch a way as that is. There's nothing leſs than Faith will do it, and this Faith pitch'd upon Chriſt.
Secondly; Not the fairneſs of a civil life, and moral converſation; it is not that which will do it neither. Civility, it is a very comely ornament, and ſuch as makes men amiable in the eyes of men; but it is no further acceptable to God, nor available, as to eternal Salvation, than as it flows from the Spirit of Chriſt; when we do common and ordinary actions out of ſpiritual principles. Invenies homines bene viventes ſed non Chriſtianos, ſays St. Auſtin. You ſhall find ſome men living well, but yet not Chriſtians. Bene currunt, ſed in via non currunt: They run well, but they do not run in the way.
Thirdly; Not external priviledges, as belonging to the Church of God. The relation to ſuch and ſuch Parents, and Godly Progenitors: The enjoyment of the means of Grace, and outward Ordinances: To be Baptized, and to receive the Communion, and to be in fellowſhip with ſuch and ſuch Believers. Take theſe things abſtractly from Chriſt, and they will never bring a man to God, nor intereſt him in eternal Salvation. A man may periſh, and go to Hell, and be damn'd for all theſe. There is nothing but an intereſt in Chriſt, and with reference to him, and dependance upon him, which can ever make us capable of an heavenly condition
The conſideration of this Point may be thus far uſeful to us. Firſt, to ſet us right in our judgments in this particular, that we do not err and miſtake in a Point of ſo great importance as this is. Take heed of promiſing Salvation to any otherwiſe than by Chriſt; whiles Chriſt himſelf here tells us, that there's no coming at all to the Father, but by him. It is a ſad and ſerious intimation that of St. Austin's, which can never enough be mentioned, nor thought of, as having ſome ground for it. Qui cuiquam promittit ſalutem ſine Chriſto, neſcio utrum ipſe ſalutem habere poſſit in Chriſto. He that promiſes to any man Salvation without Chriſt; I queſtion whether he himſelf may have Salvation by Chriſt. And truly it is a dangerous buſineſs to admit, and receive ſuch opinions as theſe are; not only as to the prejudice of others, but alſo of a man's ſelf; who is accountable as for what he ſays, ſo for what he thinks.
Secondly; Seeing there is no coming unto God but only by Chriſt: Oh, be ſure then to get into Chriſt as ſoon as may be, and endeavour it all we can. Let us never think we are ſure of the one, till we are ſure of the other; that we are ſure of the Father, till we are firſt ſure of the Son. For it is evident we are not. Men may talk what they pleaſe of God, and have high notions and ſpeculations about him, and (as they think) convince others of him. But he that is a meer Deist, is the next door to an Atheiſt: And he that will have any other God, than God in Chriſt, he ſhall have no God at all: At leaſt, it will be better for him, in ſome ſenſe, that he had none; for he ſhall have him, but only to terrify, and to torment him, and to drive him away from him. Deus abſolutus, as Luther ſometime call'd it. To look upon God abſolutely in his own nature, and without a Mediator, it is the moſt terrible ſight in the world, and fulleſt of diſtraction, and diſquietneſs. As no man can come to Chriſt, except the Father draw him; ſo no man can come to the Father, except Chriſt bring him.
When it is ſaid here by Chriſt; No man cometh unto the Father but by me: We muſt take it in its full latitude. By me, that is, by my Blood: and, by me; that is, by my Spirit: by my Blood, in taking away of the guilt of ſin: And by my Spirit, in ſubduing the power of it. Jeſus Chriſt came by both himſelf; and we by both, as conſider'd in him, muſt come to God, and ſo to eternal life and Salvation.
As no man can come, &c. Therefore let us thus look up to him; and in this way and method which he has ſet, expect Salvation from him. It is both unthankfulneſs and peeviſhneſs in us, when it is otherwiſe with us: when-as becauſe there's no other way to be ſaved, but onelyonly this; therefore we'll chooſe to be damn'd, rather than to lay hold on this. When, if we may not be ſaved our own way, we will not be ſaved by God's: which is that which he hath here laid forth, and exhibited to us. So much for that. I have done with the Second General Part, which is the Additional Amplification: And ſo with the whole Text it ſelf now before us. I am the Way, and the Truth, and the Life: No man cometh unto the Father but by me.