The Parable of the Pilgrim, Parable · Chapter 38
CAP. XXXVIII.
A Diſcourſe with an Acquaintance of the Pilgrims about reſting on Chriſt for Salvation. The wilfulneſs, and unskilfulneſs of ſome Guides in the way to Jeruſalem. For what end Chriſt dyed: and ſo what it is that our Faith is principally to reſpect. That Chriſt is a means to our end: and therefore Faith muſt go further than his perſon.
AS they were talking thus together, that very man who was the occaſion of their diſcourſe chanced to paſs that way; and being of the Pilgrims acquaintance, joyned himſelf in company to them. Who perceiving what the argument of their preſent debate was, and being of a violent nature; began with greater eagerneſs than ever to aſſert his own prejudices, and was plainly impatient of any contradiction. He raiſed up his voice to a ſtrange height, and told them both in flat terms that they adhered too much to their own righteouſneſs; that they muſt deny it quite, and reſt wholly upon Chriſt and his Merits; believing in him for pardon and Juſtification. And indeed his tongue ran at ſuch a rate that the Father could not get leave to thruſt in a word, till he had wearied himſelf with his own talk. And then he gravely aſkt him, Have you done Sir? Yes, replyed he. Then, proceeded the Father, let me intreat you to remember the old counſel; Soft and fair. You run a little too faſt, to make any good ſpeed. And as you make too much haſte in your diſcourſe, ſo you do alſo in your confident reſting upon Chriſt. I grant you that we muſt not depend upon our own righteouſneſs. But what danger is there of that when men have none at all? Let them ſtay till they be righteous, and then let them deny it all as much as they can. But to what purpoſe is it to tell them this before they become good, unleſs it be to keep them from ever being ſo? To what end doth it ſerve to urge the wickedeſt man in the World to caſt away that which he hath not? Whither doth it tend to bid them throw about them Anothers righteouſneſs to make them perfectly righteous, when they are indued with none of their own; but only to make them never ſeek for any elſe ſave that which is caſt over them? The ſame I ſay concerning your reſting upon Chriſt for Salvation. Is there a man that underſtands himſelf, who will truſt to any thing elſe but the Merits, Mercy, and Power of Jeſus, who is raiſed from the dead and is able to deliver us from the wrath to come? But how comes it about that all men get hither ſo very ſoon? Why muſt this be mentioned as the firſt thing that Faith hath to do, and as the only act that will juſtifie a ſinner? What is the reaſon of this Forwardneſs, that when men aſk What ſhall we do to be ſaved, you anſwer preſently; Caſt your ſelf upon the Merits of Chriſt? For this is your interpretation of the word, Believe, by which the Apoſtle reſolves that important Queſtion. Of what uſe is this early confidence, but only to make men prove Hypocrites; and to ſlight the commands of Chriſt; without obſerving of which they may on this faſhion be juſtified? I beſeech you conſider it well; and let me know by what art it is that men come to climb to the top-bough, without ever touching thoſe that are beneath? Let it be granted if you pleaſe that Faith in the Mercy of God is that to which our Religion tends; that it is as it were the very uppermoſt Branch of the Tree. But doth not the tree put forth many under-branches, and muſt we not aſcend by theſe to the higheſt? There are other acts of Faith then, that muſt lead the way, and whereby we go up to that lofty Confidence; or elſe it is meer witchcraft which ſets us on ſo high a perch. Suppoſe we ſay that we are juſtified only by this Truſt in the infinite pardoning mercy of a loving Father through his Sons blood. Let this, if you will have it ſo, be thought the only act that Juſtifies. Yet, Doth not every body ſee that no man can reaſonably take the boldneſs to look for this pardoning mercy, unleſs he be made a new man and ſincerley obey the will of God? Muſt not his Faith (for there is nothing elſe to do it) firſt produce ſuch an intire and uniform holineſs of heart and life as Chriſt requires, before he be ſo confident? No doubt of it, or elſe it is meerly Preſumption. It is impoſſible that a mans relyance ſhould be ſtronger, with any reaſon; then the reſt of the acts of his faith are. And therefore ſhould we not ſpeak of Faith in ſuch words as will take in all that it hath to do: both that which reſpects our duty, as well as that which reſpects our benefit? Take heed I beſeech you again of a double miſchief which is very viſible; one to others and the ſecond to your ſelf. Firſt, beware how you ſpeak of Faith ſo looſely to your neighbours; in ſuch terms as they may eaſily abuſe. Do not ſay that juſtifying Faith is meerly a relyance on Chriſt for Salvation. For though you mean well and live better; yet the wicked of the world never underſtand this aright: which is the cauſe (if you would know all) that makes me ſo zealouſly oppoſe you in this matter. They all lay hold on him, and his righteouſneſs to cover all the filthineſs wherein they live. Though you tell them that they ought to love him who hath dyed to procure righteouſneſs for them, yet they love their ſins better; and hope that he will love them never the worſe for it. It is impoſſible to perſwade an Adulterer, a Drunkard, or any ſuch perſon (great numbers of which to my knowledge comfort themſelves in their relyance on Chriſt) to become better; unleſs you give a better notion of Faith then this. And then for your ſelf I muſt warn you to take great heed that one piece of your Faith do not outgrow another. Do not ſuffer it to ſhoot more upward then it doth downward; and to grow in tallneſs more then in thickneſs and ſtrength. I mean, let it not lift up it ſelf to heaven in aſſurance of Gods love, but proportionably to its rooting in love and obedience to him. Let it not perk up in perſwaſions of Gods mercy, but as it increaſes in ſtrength and power to do him ſervice. It is a ſlender tree you know, very weak and eaſily broken; which ſprings up ſo much in length, but carries no body and hath not a thickneſs anſwerable to its heigth. Such is the Faith that mounts up in confidence without an anſwerable ſpreading and enlarging it ſelf in the obſervance of all Gods commands; and bringing forth all the fruits of a lively Faith. Nay it is the very way to deſpair, to be thus forward. For as thoſe tall and ſlender Trees by ſome ſtrong blaſts are apt to hang down their heads and touch the ground from whence they come. So do theſe high confidences in a time of trial and when men come to ſee how ungrounded they were: they are ready to end in as low a deſpair and great diſtruſt of all Gods mercy. Upon every occaſion you ſhall ſee ſuch people caſt into horrid fits if they be at all obſervant of their duty; which they think is ſome deſertion by God, but indeed. proceeds from the too great forwardneſs of their Faith; which did riſe too high and had not ſtrength enough to bear it up. Nay, if they began in this confidence, and their Faith pitched thus high at the very firſt; they ought to deſpair of Gods favour till their Faith hath purified their hearts. They muſt come down again from the top of the tree, and begin at the bottom, in obedience to all God's Command.
Theſe things with many others ſeemed ſo perſpicuous to the man, who had a great deal of honeſty in him, that his confidence was ſtrangely abated. And the Father making a little pauſe; he altered the tone of his voice and modeſtly ſaid, I muſt ingenuouſly confeſs that I have been too raſh in oppoſing and cenſuring of you. I am not one of thoſe that will reſiſt clear convictions and conteſt meerly that they may not ſeem to be overcome; but I acknowledge ſincerely that I had too rude and confuſed notions of things; which precipitated me into this confidence of diſputing with you. Be not troubled at it, replyed the Father, but rather think your ſelf happy that you underſtand more then you did; and that you have not loſt but found Truth in the midſt of a diſpute. And ſince you are ſo humble as to confeſs ſome of your faults; I preſume you will be thankful if you are told the reſt. Remember it then, that it is very miſbecoming to ſpeak loud; to accompany your diſcourſe with too much action; and to affirm any thing with too great a confidence and peremptorineſs. But know withall that I eaſily pardon them and paſs them by; becauſe they are not ſo much your own as the faults of your Teachers from whom you learnt them, and many more beſides. Theſe are the leaſt things that many of them are to be accuſed of; for there is a certain wilfulneſs (as it ſeems to me) that poſſeſſes their hearts; which will not let them exchange their unſafe & imperfect definitions of Faith, for thoſe which are ſounder and more compleat. They are loath to acknowledge that they can err, or ſpeak unproperly. They had rather defend that which is badly done or ſaid, than ſtudy to make it better. And as men do in diſorders of government, they abuſe their wit, and ſtudy for reaſons why it ſhould be amiſs; rather then how it ſhould be amended. They will learn from none unleſs it be themſelves. They will reject the cleareſt light unleſs it ſhine out of their own minds. They would have Truth confined to a party; the very phraſes of which if you do not accept, it is enough to beget a quarrel. Be not offended I beſeech you at this plainneſs, nor imagine that I intend to diminiſh your opinion of any men that are good; but only to give you Caution, that you do not think them to be better then are. You may conceive me indeed no competent Judge of other mens diſcourſes: will you hear therefore what a very Wiſe man thought a good while ago of that manner of preaching which hath put you in that rude heat wherein we now ſaw you?L. …ac. Advertiſ. of Controv. His words are to this ſenſe (for I will not tye my ſelf to ſay only what he hath ſaid before me) and they ſeem to be a very moderate Sentence upon ſome men then who have left many followers behind them. They give, ſaith he, many pious Exhortations, and they work of times compunction of mind; but they are not skilled how to work a cure when they have made a wound. They can make men ſick of their ſins; but are not provided of efficacious remedies to purge them out. They let them ſee their ſores; but then they are palliated and ſeldome thoroughly healed. They know better how to bring Souls to that Queſtion, Men and Brethren what ſhall we do? than how to give a good anſwer, and reſolve the doubt which they have raiſed. They make men ſee they are very bad, but know not how to go about to make them good. They magnifie Faith, and make all the world ſound with the noiſe of it; but ſtill men are to ſeek what this great thing ſhould be. They awake men out of their ſleep, and make them look and gaze about them; but let them ſee nothing of that which they have to take in hand. They bid them indeed Believe, but it is very hard to know when they do. They have intangled Faith in Diſputes; when it ſhould have been imployed in good Works. They have obſcured a plain thing, in many laborious definitions of it. They have made it ſo ſubtill, and to conſiſt in ſo nice a point; that it is a difficult thing for any to ſee it. They handle matters of doubt weakly, and as before a people that will accept of any thing. In the Doctrine of Manners, there is little to be had, but Generality and Repetition. The bread of life they toſs up and down, but break it not. They ſay in the groſs, that men muſt live well, but they tell them not how to live. They bring not their Doctrines down to Caſes of Conſcience; that a man may be warranted in his perpetual Actions, whether they be lawfull or not. Nor take they care to teach men their lawful liberty, as well as their reſtraints. To keep them from ſuperſtitious Obſervances, as well as Prophane tranſgreſſions. Nay, I wiſh we could not ſay that it is the leaſt of ſome mens care, to promote a godly life. Faith is made a thing that is quite diſtinct from it. Good Works and Faith are commonly oppoſed in the Juſtification of a ſinner. The one is thought to exclude the other. And to be juſtified, it is ſaid to be neceſſary that a man do Nothing for it. The moſt that Chriſt can get is by way of Gratitude, which you know is ſmall or none in bad Natures. At the beſt they will put him off with deſires, or purpoſes, or an indeavour of a new life; though ſtill theſe things be ineffectual. All which is ſaid for no other end, but that you may not have mens perſons in admiration. That you may be at liberty to prove all things, and hold faſt that which is good. That you may not bear a greater reverence to Maſters then you do to Truth: which is ready to become the portion of thoſe who are more in love with it, then with their party. And ſince you ſeem to me to be one of thoſe, I ſhall ſpare no pains to bring you and Truth together. But if you think it needful I will give you further ſatisfaction in this which we have conteſted; and make you confeſs that there is nothing plainer then that which I have ſaid of Faith in Chriſt.
You will gratifie me very much, replyed the other, if you will be at the trouble to teach me this leſſon better. And I am prepared already by what I have now learnt, to conſider and weigh not who, but what it is that I hear. Very good, ſaid he again, let me Catechiſe you then a little, and be not offended at this common and eaſie Queſtion? Do you not think that Chriſt came into the World for ſome end? Nay, was he not ſent of God upon ſome high deſign? You cannot doubt of it, and therefore I will not ſtay for your anſwer. But tell me, what do you think that great end was? Wherefore, for inſtance, did he dye and ſhed his blood? Was it only that our ſins might be pardoned? Did he bear the Croſs, that we might bear none? Did he deny his own Will, that we might have liberty to do ours? Is his Death to excuſe us from holy living? Hypocriſie indeed thinks ſo: but true Religion teaches us that the intent of his death was, by keeping us from dying, to make us alive to God: By ſaving us from execution when we were condemned, to render us honeſt men: by denying of himſelf, to teach us to take up our Croſs and follow him. Will you hear what they that knew the mind of Chriſt have taught us in this argument. He that committeth ſin (ſaith St. John) is of the Devil, 2 Joh. 3.8.for the Devil ſinneth from the beginning: For this purpoſe the Son of God was manifeſted that he might deſtroy the works of the Devil: which is as much as to ſay that he appeared in the world that men might ceaſe to ſin. And ſo St. Paul tells us,2 Cor. 5.15. That he dyed for all that they which live ſhould not henceforth live to themſelves but to him which dyed for them and roſe again: i.e. will come to judge them as a little before he had declared. This is the end for which he gave himſelf for his Church, That he might ſanctifie and cleanſe it with the waſhing of water by the word, Epheſ. 5.25, 26, 27.that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle or any ſuch thing, but that it ſhould be holy and without blemiſh. Nor is it a ſlight and ſuperficial Holineſs that he intends; the clenſing only of the outſide, or the waſhing away of ſome pollutions; but He gave himſelf for us that he might redeem us from all iniquity, Titus 2.14.and purify to himſelf a peculiar people, zealous of good works. For, he hath reconciled us (as it is in another place) in the body of his fleſh through death, Colloſſ 1.21, 22.to preſent us holy and unblameable and unreproveable in his ſight. And to ſay no more St. Peter alſo teaches us, that He his own ſelf bare our ſins in his own body on the tree, 1 Pet. 1.24.that we being dead to ſin, ſhould live unto righteouſneſs: by whoſe ſtripes we are healed. I know not what ſenſe Hypocriſie may pick out of theſe words, which hopes the ſcourges on Chriſts back will ſave ſinners from the laſh; and that his death ſhall preſerve them from dying, though their ſins ſtill live: But it is evident to them that are ſincere that the Apoſtles meaning is; our Saviour dyed not meerly to ſave us from dying of our wounds, or to take away the anguiſh and torment of them; but that our Natures might be healed, and made ſound and whole again. He is ſuch a Phyſitian as removes the pain and the ſmart by curing of the wound; that eaſeth the part affected by making it well; that doth not lend his Creeple patient a Crutch to ſupport him, but infuſes ſtrength into his feet and anckle-bones, and ſpirits into his ſinnews that he may walk in the wayes of Gods commandments. I wiſh there was nothing harder then this to underſtand in the Book of God. It is not a truth which men cannot but which they will not underſtand. It is againſt a corrupt intereſt or elſe they would not reſiſt it. There is a ſtrong party in their heart againſt this end of Chriſts death, or elſe there would be no diſpute about it. The biaſs that inclines their will is not on the ſide of this truth. It contradicts their pleaſures, their unlawful gain, or ſome ſuch thing which they are loath to leave, and therefore it ſhall be falſe though never ſo clear in it ſelf, leſt theſe beloved ſins ſhould ſuffer any harm. But if there were any honeſty in mens hearts, if they were void of guile, they would be able to ſee this without the help of ſo many teſtimonies out of holy writ; that it was not a thing worthy of the Son of God to come and dye for any leſs end then to make the World better and render it obedient to the Creator. For what do you mean I beſeech you when you ſay that Jeſus ſatisfied for your ſins? What was it do you think that he gave ſatisfaction unto? Was it not all thoſe Glorious Attributes of God; his Wiſdom, his Truth, his Juſtice, his Holineſs; ſaving the Honour of which, he might now paſs by the offences of returning ſinners? Was it not that the credit of all theſe might be maintained, and yet the rebels not periſh? That the Sentence might not be executed and yet the Authority of the Laws be preſerved? There is nothing plainer then that this death of Chriſt did do great honour to God in the face of the World; aſſerted his right; gave countenance to his Authority; proclaimed his righteouſneſs and purity; was a not able teſtimony on his behalf againſt ſinners; and ſo there could be nothing more powerful to move God to grant a pardon to thoſe rebels that would ſubmit to him, ſince now he ſhould loſe nothing by it, but that which he had a mind to give away, and not demaund, viz. the penalties which they had incurred by the breach of his Laws. But is it not manifeſt then that God cannot love ſin, nor be friends with ſinners until they amend? Did not the death of Chriſt ſhew that his nature is ſuch that he cannot indulge men in their treſpaſſes? Is it not apparent that it was not fit to pardon even penitent and returning offenders, unleſs he ſhewed his diſpleaſure at their offences? Did he not take care to ſecure his Authority when he iſſued out a pardon? There is nothing more viſible. And if Hypocriſie had not over-run us, and thruſt true Reaſon as well as Religion out of doors, men would eaſily ſee that Chriſt could not dye meerly to procure us a pardon; much leſs that men might ſin with more ſecurity, and without any fear of puniſhment. No, natural reaſon tells us, that men muſt needs be hateful to God while they are unlike him; that all the Blood of Chriſt cannot waſh them and make them lovely, as long as they continue in actual rebellion againſt him. His very nature is againſt ſuch men; his Wiſdom is an enemy to them. For how ſhould he maintain any Government in the World if he himſelf ſhould be the cheriſher of Traitors? if he ſhould take care for their protection, and ſet up a Sanctuary to which they may boldly fly; if he ſhould make the Altar of the Croſs a refuge where they may find Salvation and Safety, who are the oppoſers of his Authority? It cannot be that God ſhould be ſo liberal as to give away all his own right. He cannot quit his title and claim unto our univerſal obedience. It is impoſſible that Chriſt by his death ſhould repeal all the Laws of God, and abſolve us from our duty. There is no queſtion he intended to ſtrengthen them, when he made a relaxation. And when he procured a diſpenſation, he did more eſtabliſh and ſecure that which is not diſpenſed withall. It is a rule of Reaſon, that all exceptions do confirm the Law. They tell us that it is not to be extended to any further indulgence. And therefore Chriſt dying that the puniſhment might not be executed; this is all the remiſſion that we are to expect, and not that God ſhould remit all our duty to him.
It is very eaſie if men were well diſpoſed, to read at once in the death of Chriſt, the greateſt Love of God to us; and the greateſt Love to his Laws. His Love to us appears in that he would for our good, and that we might not be eternally undone, lay aſide his own right which he hath to puniſh: forgive us a debt which we were not able to pay: alter his Law, and abate the ſtrictneſs of it; diſpenſe with the execution of the Old Law, and make a New one of Grace and Favour: and that he might do ſo, and ſave both us from dying, and his Law from contempt by our eſcape; that he would provide ſuch a wiſe remedy as this of his Sons dying for us. Herein was his Love indeed manifeſted, and we can never ſufficiently admire it, that he would have him dye rather than us; that he would have him ſuffer that we might be delivered. But then this alſo plainly tells us the great Love that he bears to Holineſs, to his Laws, and to our Duty; which he took care ſhould not be injured by this favour and remiſſion. Though he would not have all dye out of love to us; yet he would have one, leſt we ſhould ſtill continue in the love of ſin. Though he would not have every one of us ſuffer for the breach of his Laws; yet he would have Chriſt ſuffer, that we might not take the boldneſs ſtill to break them. This death of his Son reduced things to an excellent temper; providing that neither we nor God might be damnified. That we might not ſuffer for what we have done, and that he might not ſuffer by our doing ſtill the ſame. That he might be what he is, and we become what we ought. That the old Original Laws which require our obedience might remain in force, and the rigour of them not be executed for our diſobedience. That he might part with ſome of his right, and yet recover all the reſt. In one word, that he might be moved to let go his right to puniſh us, and we not moved to be careleſs in yielding him the reſt of his right which he hath to our hearty and conſtant obedience.
I wiſh heartily that you and every body elſe would ſeriouſly conſider this, and not expect that God ſhould not require your ſervice, and obedience: for it is ſo much his due, that for the ſake of his Son, he cannot part with his right and claim unto it. Nay, I have a bolder thing to ſay than all this, and that is: That the Death of Chriſt is ſo far from intending our pardon only, that it is not the chiefeſt thing that he intends. Of the two, the purifying of our hearts and lives was more in his deſign than the forgiveneſs of ſin, and this was but in order to the other. So much you may eaſily gather from many of thoſe places of the Holy Writings which were mentioned before; for though he bare our ſins in his own body on the Tree, yet it was for this end, this was the ultimate ſcope of it, that we being dead to ſin, might live unto righteouſneſs. And ſo another Apoſtle ſaith, He gave himſelf for our ſins, Gal. 1.4.that he might deliver us from this preſent evil World. By ſhewing his willingneſs to paſs by our faults, he would move us to acknowledge them, to repent of them, and become more dutiful. This muſt be done before we can actually receive his pardon and abſolution;Titus 3.5, 6, 7. according to that of the Apoſtle; He ſaved us according to his mercy by the waſhing of regeneration, and the renewing of the Holy Ghoſt; that being juſtified by his Grace we ſhould be made Heirs of eternal life. Where it is viſible to them that will not ſhut their eyes, that his Mercy cannot ſave us unleſs we become New Creatures, and that this muſt go before the Juſtification which we expect by the Grace of God: And indeed reaſon tells us that Chriſt muſt need have more regard to his Fathers rights than to our accommodation: and intend more the reclaiming of his rebellious ſubjects, than the procuring of their pardon.
Which is a thing ſo apparent, that I am aſhamed to do more than mention it. And beſides by this time I believe you will be ready to aſk me a queſtion who have aſked you ſo many, and demand to what purpoſe have you made this long diſcourſe? The Anſwer is ready, and the end of it is as clear as any thing that hath been ſaid, viz. That ſince juſtifying Faith is to have reſpect to our Saviour and his Death juſt according to the intention of God in ſending of him; it cannot be ſo little as the caſting our ſelves upon him for pardon of ſin. The former part of this argument you will grant me; for we muſt look upon an object according as it is propoſed. Faith cannot apprehend things otherwayes than God hath revealed them: it cannot receive the Son of God in any other manner than as the Father gave him. The conſequent then, God himſelf demands your aſſent unto; for you ſee that he had another end, and a far greater alſo in giveing his Son for us, than the forgiveneſs of our offences. He gave him, that he might cleanſe and purge our Souls from all filthineſs; that he might make us holy and unblameable in his ſight? Why do you not then thus receive him? Or how comes it about that you will not only put this end behind the other, but alſo ſpeak as if juſtifying Faith had nothing elſe to do, but to lay hold on the merits of Chriſt? This I am ſure you make to comprehend the whole notion of it, for we hear of nothing beſides in its definition. This is either all the buſineſs of Faith, or elſe you do very ill not to expreſs the reſt. I beſeech you in the Name of Chriſt that dyed for us, reform this grand errour. Let your Faith be as large as the Goſpel it ſelf. And let this be your principal care, that it may purifie your heart. When you expect to be juſtified through Faith in his Blood;Heb 9.14. remember that it was ſhed to purge your conſcience from dead works to ſerve the Living God.
And that I may reſume the beginning of my diſcourſe, and ſo make way for a ſpeedy concluſion, let me aſk you another Queſtion or two, which ſeem to be very pertinent to my preſent deſign. If there was an end, and ſo great an one as you have confeſſed of Chriſts coming into the World, then what is he but a means unto this end? He dyed, ſaith the Apoſtle,1 Pet. 3.18. that he might bring us to God. And by him we believe in God who raiſed him from the dead, and gave him Glory that our Faith and Hope might be in God. Cap. 1.21.Our belief in God then (which is no ſmall thing, but comprehends all our duty to him) was the end of Chriſts Appearing, and of all he did: and therefore muſt not he ſtand in the place of a means to it? It muſt be ſo, ſaid the other. But what then, continued the Father, will become of your reſting on Chriſt, and your ſtaying or leaning on him for Salvation? Is it not manifeſt that this only is inſufficient for your purpoſe? that it will let you fall to the ground, and leave you ſhort of your happineſs? Is it not plain that this Faith fixes it ſelf where it ſhould proceed; and reſts in the means whereby it ſhould advance to a noble end? There is nothing me-thinks more evident than that the Faith which juſtifies a ſinner is not that which laſtly terminates it ſelf in the perſon of Chriſt; and which doth not clearly and in its own nature produce a cordial obedience to God. Means muſt be uſed and not reſted in. From whence it unavoidably follows that Chriſt himſelf and his merits muſt not be reſted in as the laſt end of our Faith; but it muſt go further and beget an holy life. Let us ſo ſpeak of Faith then, that it may be viſible whither it tends. Let it be ſeen at what it aimes; and that it deſigns more than the caſting our ſelves into the arms of Chriſt, that he may protect us from the wrath to come. Learn I beſeech you before it be too late, that Jeſus cannot ſave a man by a naked confidence in him, i.e. in his perſon, or any thing that he hath done, or can do. All they that think ſo, reproach our Saviour, and make him the advocate of ſin, and not of ſinners; one that ſhall ſave their luſts, and not them from the power of them. They ſtay in the half-way to Heaven, and ſo ſhall never come thither. They reſt when they ſhould go forward. They lean upon that ſtaff wherewith they ſhould walk. They make Chriſt their ſupport only, who ſhould be alſo their ſtrength. They caſt themſelves upon him, but would not have him carry them to God and a divine nature. They make him to ſtand in their way, and not to be the way unto obedience. They render him an enemy to God, who ſhall keep his ſubjects with him, and detain them from their duty. They content themſelves with what they find in him, and care not for any righteouſneſs of their own. They reſt ſatisfied with what he hath done, and by vertue of that do nothing themſelves. And ſo he that is made of God a means of life, they make to themſelves a means of death: becauſe they make him indeed the End of all, and not the means to our End.