Front matter (continued, part 22)
Yes, it is further observable, that in the blessed Scripture, we are strongly pressed to do good works, that by them we may make our calling, election, and salvation sure: 2 Peter 1:10, "Therefore, brethren, give diligence to make your calling and election sure—by good works." So say all the Latin copies, and so say some Greek copies, though not those which our English translators have been pleased to follow, and that is the reason why those words, "by good works," are not in our English Bibles. But he who shall seriously weigh the scope of the apostle in this place, he must of necessity grant, that good works are to be understood, though they are not expressed in the text; and that of the apostle in 1 Tim. 6:1618, seems plainly and strongly to sound the same way.
2. The second maxim or consideration. Consider—that true, sound, solid marks, signs, and evidences, are the best way to prevent delusions. There is no such deceit in sound and solid evidences, as there is in flashy joys, and in high and strange raptures, by which many glistening professors have been sadly deceived and deluded. Young Samuel, being not acquainted with any extraordinary manifestations of the presence and power of God, took the voice of God from heaven to be the voice of old Eli, 1 Sam. 3:5. Ah! how many have there been in our days, who have taken the irregular motions of their own hearts, and the violent workings of their own distempered fancies, and imaginations, and Satanical delusions—to be the visions of God, celestial raptures, divine breathings, and the powerful impulses of the Spirit of God; and so have been stirred
up to speak, write, and act such things that have been, not only contrary to the holy word of God—but also contrary to the very laws of nature and nations. Satan, by transforming of himself into an angel of light, has seduced and ruined many professors, against whom, as an angel of darkness, he could never prevail, 2 Cor. 11:14.
Gerson tells a remarkable story of Satan's appearing to a holy man, in a most glorious and beautiful manner, professing himself to be Christ; and because he, for his exemplary holiness was worthy to be honored above others, therefore he appeared unto him. But the good old man readily answered him, that he desired not to see his Savior in this wilderness; it would suffice him to see him hereafter in heaven; and withal added this pithy prayer, "Oh let your sight be my reward, Lord, in another life, and not in this;" and so he became victorious over Satan, though he had transformed himself into a glorious angel of light. But such a victorious crown has not been set upon everyone's head, to whom Satan has appeared as angel of glory. Certainly, those who stand so much, so mightily, for an immediate testimony, seem to open such a gap to enthusiasm, as will not be easily shut.
Yes, how will they be ever able to recognize these sad delusions? for how easy a thing it is for Satan—who is the father of lies, John 8:44; who is an old deceiver, Gen. 3:12; 1 Tim. 2:14; who is the grand deceiver, Rev. 12:9; 13:14; 19:20; 20:10; who has his devices, 2 Cor. 2:11; his wiles, Ephes. 6:11; his snares, 1 Tim. 3:7; his depths, Rev. 2:24—to find various artifices to counterfeit this immediate testimony, and bear witness in the Spirit's stead; so that, when poor souls think that they have the spirit of grace and truth to assure them that all is well, and shall be forever well with them, they have none but "the father of lies" to deceive them, they have none but the devil in Samuel's mantle, to put a soul-murdering cheat upon them.
I am not fond of advising any poor souls to lay the stress of their hopes in heaven and salvation merely upon immediate impressions, lest they should subject themselves to infinite delusions. O sirs! the way of immediate revelation is more fleeting and inconstant. Such actings of the Spirit are like those outward motions which came upon Samson, Judges 13:25. The Spirit came upon him at times. And so upon every
withdrawment, new doubts and scruples arise. But the trial of a man's estate by grace is more constant and durable, saving grace being a continual pledge of God's love to us. Flashes of joy and comfort are only sweet and delightsome while they are felt—but grace is that immortal seed which abides forever, 1 John 3:9. But,
3. The third maxim or consideration. Consider—in propounding of evidences for men to try their spiritual and eternal estates by, there are two special rules forever to be minded and remembered:
1. That he who propounds evidences of grace, which are only proper to eminent Christians, as belonging to all true Christians, he will certainly grieve and sadden those precious lambs of Christ that he would not have grieved and saddened. Look! as there is a strong faith and a weak faith, so there are evidences which are proper to a strong faith, and evidences which are proper to a weak faith. Now, he who cannot find in himself the evidences of a strong faith—he must not conclude that he has no faith; for he may have in him the evidences of a weak faith when he has not the evidences of a strong faith. [Mat. 15:28, and chapter 8:26. It is one thing to show you the properties of a man, and another thing to show you the properties of a strong man, 1 Peter 2:3, 1 John 2:1, 12-14.] In Christ's school, house, church, there are several sorts and ranks of Christians— such as babes, children, young men, and old men. And accordingly ministers, in their preaching and writing, should sort their evidences that so babes and children may not be found bleeding, grieving, and weeping, when they should be found joying and rejoicing.
2. No man must make such characters, marks, or evidences of a child of God which may be found in a hypocrite, a formalist, etc. For this were to lay a stumbling-block before the blind, this were to delude poor souls, and to make them glad—whom God would not have made glad. Yes, this is the highway, the ready way, to make them miserable in both worlds, Ezek. 13:22. The rule or evidence that every Christian is to measure himself by must be neither too long nor too short—but adequate to the state of a Christian; that is, it must not be so long, on the one hand, as that all Christians cannot reach it, nor yet so short, on the other hand, as that it will not reach a true Christian. But the rule or evidence must be such as will suit and fit every sincere believer, and none else.
Some Christians are apt to judge of themselves, and to try themselves, by such rules or evidences as are competent only to those who are strong men in Christ, and who are grown to a high pitch of grace, of holiness, of communion with God, of spiritual enjoyments and heavenly attainments, and sweet and blessed ravishments of soul; and by this means they come to conclude against the works of the blessed Spirit in them, and to perplex and disquiet their own souls with needless fears, doubts, and jealousies. Others, on the other hand, are apt to judge of themselves, and to try themselves, by such things, rules, or evidences which are too short —and will certainly leave them short of heaven; as a fair, civil deportment among all sorts and ranks of men; a good nature, paying every man their due; charity to the poor; a good name or fame among men, yes, even among godly men; outward exercises of religion, such as hearing, praying, reading, fasting; or that they are good negative Christians, that is to say, that they are no drunkards, swearers, liars, adulterers, extortioners, oppressors, Sabbath-breakers, persecutors, etc., Mat. 23:4, seq., Luke 18:9-12, Isaiah 1:2-5.
Thus far Paul attained before his conversion—but if he had gone no further, he would have been a lost man forever, Philip. 3:4-6, Gal. 6:3, Isaiah 33:14. And by this means they flatter themselves into misery, and are still a-dreaming of going to heaven until they drop into hell, and awake with everlasting flames about their ears! And oh that all who preach or print, read or write, would seriously lay this to heart! Some, in describing the state of a Christian, show what it should be—rather than what indeed it is; they show what Christians ought to be—rather than what they find themselves to be; and so they become a double-edged sword to many Christians. But,
4. The fourth maxim or consideration. Consider—where there is any one grace in truth, there is every grace in truth, though every grace cannot be seen. Look! as a man may certainly know a wicked man by his living under the reign and dominion of any one sin, though he does not live under the power of other sins, because there is not any one sin mortified in that man who has any one sin reigning in him, and who does not set himself in good earnest against it as his greatest enemy. So when a Christian can but find any one grace in him, as love to the saints for grace
sake, for godliness sake, he may safely conclude that there is in him all other graces. Where there is but one link of this golden chain, there are all the links of this golden chain.
John 13:35, "By this shall all men know you are my disciples, if you love one another." He does not say if you work miracles, if you raise the dead, if you give eyes to the blind, or ears to the deaf, or tongues to the dumb, or feet to the lame—but "if you love one another." [As they say of the cardinal virtues, The virtues are chained together; so we may say of the graces of the Spirit, etc. Mark, says Chrysostom, it is not working of miracles, casting out of devils—but love to our brethren, that is the infallible proof of being a disciple.] There have been many, yes, very many, precious Christians who have lived and died with a great deal of comfort and peace from the application of that text to their own souls: 1 John 3:14, "We know that we have passed from death to life, because we love the brethren." Sincere love to the brethren is a most evident sign of a Christian's being already passed or translated from death to life. Observe, the apostle does not say, we think we have passed from death to life—but we know we have passed from death to life. Nor he does not say, we conjecture we have passed from death to life—but we know we have passed from death to life. Nor he does not say, we hope we are passed from death to life—but we are assured that we are passed from death to life—that is, from a state of nature into a state of grace, "because we love the brethren." Forever remember this, when all other evidences have failed many gracious Christians, and all other texts of Scripture have afforded them no comfort, here they have anchored, here they have found rest for their distressed souls. And upon this one single plank, this one evidence, they have swam safely and comfortably unto the haven of eternal happiness.
Every real Christian has in some measure, every sanctifying grace in him. As a child so soon as it is born is a perfect man for integrity of parts and entireness of limbs, though not for bigness and bulk of body; so every regenerate person, at the very first hour of his conversion, he is in part renewed in all parts; all the habits of grace are infused into the soul by the Spirit at once. At first conversion the soul is bespangled with every grace, though every grace is not then grown up to
its full proportion or perfection; so that where there is one grace in truth, there is every grace in truth. That soul who can truly and seriously conclude that he has any one grace in him—that soul ought to conclude that there is every grace in him. [1 Thes. 5:28; John 3:5-8, and chapter 1:16; Psalm 45:13. The new creature has all the parts and lineaments, as in the body there is a composition of all the elements, and a mixture of all the humours.]
Such as diligently search the Scripture shall find that true blessedness, happiness, and salvation is attributed to several signs: sometimes to the fear of God, sometimes to faith, sometimes to repentance, sometimes to love, sometimes to meekness, sometimes to humility, sometimes to patience, sometimes to poverty of spirit, sometimes to holy mourning, sometimes to hungering and thirsting after righteousness; so that if a godly man can find any one of these in himself, he may safely and groundedly conclude of his salvation and justification, though he cannot see all those signs in him. [Mat. 5:3-6, etc. Every child of God has all the graces of the Spirit in him really, though not fully developed.] There is no saint but may perceive one sign in him, when he cannot another. Now, he who can groundedly be persuaded of any one sign of grace, he may safely conclude he has all the rest, though for the present he can neither see them nor feel them in himself. But,
5. The fifth maxim or consideration. Consider—the promises of God are a Christian's magna charta, his chief evidences for heaven. Divine promises are God's deed of gift; they are the only assurance which the saints have to show for their right and title to Christ, to his blood, and to all the happiness and blessedness that comes by him. Look! as Tamar by pleading and bringing forth the signet, the bracelets, and the staff, saved her life, Gen. 38:18-27; so we by believing, pleading, and bringing forth the promises, must save our own souls. The promises are not only the food of faith—but also the very life and soul of faith; they are a mine of rich treasures, a garden full of the choicest and sweetest flowers; in them are enrapt up all celestial contentments and delights. And this is most certain, that all a Christian's conclusions of saving interest in any of those choice and precious privileges which flow from the blood of Jesus Christ ought to be bottomed, grounded, and founded upon the rich and free
promises of grace and mercy.
Question. But how may a person come to know whether he has a real and saving interest in the promises, or not? Now, to this great question, I shall give these nine following answers:
[1.] First, A holy reliance, a holy resting, a holy staying of your soul upon the promises, makes the promises your own; yes, it makes all the good, and all the sweet, and all the happiness and blessedness that is wrapped up in the promises yours. Even as your staying, relying, and resting on Christ makes Christ yours, and all that is in him, and that comes by him, yours; so your staying and resting upon the promises makes them yours.
[2.] Secondly, If your heart ordinarily, habitually, lies under the word of command, then the word of promise does assuredly belong to your soul, Psalm 119:6; Acts 13:22; Luke 1:5-6. [It was a good saying of Augustine, Give what you command, and command what you will. To such a person the promises belong, Num. 13:28 to the end.] There is no soul under heaven who commonly lies under the commanding power of the word—but that soul that has a saving interest in the word of promise. Men who have no saving interest in the word of promise, commonly live in the neglect of the word of command. If the word of command commonly rules over your soul, then the word of promise, without all question, belongs to your soul.
Many deal with the commands of God as the heathens dealt with the commands of their gods; when their gods called for a man, they offered a candle; or as Hercules offered up a painted man, instead of a living man. Such as deal thus with the commands of God, they have no saving interest in the promises of God. Flesh and blood looks upon the commands of God as impossible to be obeyed, like the unbelieving spies; "Oh we cannot conquer the land;" but faith and love, like Caleb and Joshua, conclude the land may be conquered, the commands may be evangelically obeyed; and accordingly they readily undertake it. Now, to such a frame of heart the promises are entailed. But,
[3.] Thirdly, If in the face of all objections, discouragements, and
difficulties, your soul is kept up in a waiting frame, for the fulfilling of the promises, as Abraham's was, Romans 4, then certainly the promises belong to you. [The longer, said the emperor's son, the cooks are preparing the food, the better I shall enjoy it. His meaning was, that the longer he staid for the empire, the better and greater it would be; so the longer the soul waits for a mercy, the better and greater it will be when it comes, etc.] There are some promises that relate to the subduing of sin, as that, Jer. 33:8; Ezek. 36:25-27; Micah 7:19; Psalm 65:3. And there are other precious promises that relate to a growth in grace, as that, Malachi 4:2; Job 17:9; Psalm 92:12-14; Proverbs 4:18; Hosea 14:5-7. Now, if your heart be kept up in a waiting frame for the accomplishment of these promises, then they do certainly belong to you. The same I may say of all other promises; the waiting soul shall be sure to speed, Psalm 40:1-3; Isaiah 40:29-31, 30:18; Heb. 6:12, etc. God never did, nor never will, frustrate the expectations of the patient waiter, etc. But,
[4] Fourthly, He who has those divine qualities or supernatural graces in him, to which the promises are made—such as faith, repentance, love, fear, hope, uprightness, patience, a waiting frame, etc., he has an undoubted saving interest in the promises. He may lay his hand upon any promise, and say, this promise is mine! And all the blessings, the benefits, the heavenly treasure which is laid up in it, is mine! But,
[5.] Fifthly, He who lives upon the promises as his daily food, he has an unquestionable saving interest in the promises. Wicked men may make use of promises like medicine, in some cases, as when they are under anguish of spirit, or gripes of conscience, or in fear of hell; or else when they are under some outward needs or straits, etc. But he who lives upon them as his daily food, he has a most assured saving interest in them. We do not live upon sweets, though now and then we may taste of them—but we live upon wholesome food. Just so here, no man lives upon the blessed promises as his appointed food—but he who has a real saving interest in the promises. Look! as there is a nourishment proper to every animal, spiders feed on flies, moles on worms, the horse on grass, the lion on flesh, etc.—so there is food, nourishment, that is proper for men's souls, namely, the precious promises and Christ's "flesh," which is food indeed, and his blood, which is drink indeed, John 6:53, seq.; and he who daily
feeds on this food will be happy forever. But,
[6.] Sixthly, If you are united and married to Christ by faith, then you have a real, a saving interest in the promises: Gal. 3:29, "And if you are Christ's, then are you Abraham's seed, and heirs according to the promise." Col. 4:28; Heb. 1:2; Rev. 21:7. Faith is the grace of graces, by which the soul gives both its assent and consent to take the Lord Jesus Christ, as he is offered and offered in the gospel, and is therefore called sometimes a receiving of Christ, John 1:12. The only way to enjoy the promise of Christ, is to be willing to marry the person of Christ. It is our marriage union with Christ that gives us a right and title to all the promises of Christ: 2 Cor. 1:20, "For all the promises of God in him are yes, and in him, Amen." All absolute and conditional promises, either of grace or unto grace, are made to us in Christ, and only enjoyed by our enjoying of Christ.
[7.] Seventhly, He who can clear his right to any one promise, he may safely and boldly conclude his saving interest in every promise. The promises are a golden chain, and he who has a right in one link of the chain, has a right in every link of the chain, 2 Peter 1:5-7; Eph. 5:22-23; 2 Peter 1:4. As there is a chain of graces, so there is a chain of promises. He who can lay his hand upon any one promise, and truly say, This is mine, he may safely lay his hand upon every promise, and say, These are mine! He who is an heir to any one promise, he is an heir to every promise. Hence it is they are called "heirs of promise," Heb. 6:17; not heirs of this promise or that—but of promise; that is, of every promise, or the covenant which comprehends all the precious promises of the gospel in it.
Though the promises may be distinguished one from another—yet they may not be severed one from another; he who has a right to any one promise, he may safely infer his right to every promise. The whole covenant, which is a bundle of promises, is certainly yours, if any one promise be yours. The promises by a divine hand are mutually tied and linked together; and that which God has joined together, no man may put asunder. The promises can be no more divided than Christ can be divided, or than heaven can be divided. The promises are not like loose and unstringed pearls—but as pearls made into one entire chain. He who can lay his hand upon that promise, Mat. 5:6, "Blessed are those who
hunger and thirst after righteousness: for they shall be satisfied," and truly say, This promise is mine, he may safely lay his hand upon that promise, verse 8, "Blessed are the pure in heart: for they shall see God," and say, This promise is mine! And the same he may say of the rest of the precious promises which are specified in vers. 35, 7, 9, 10-11 of that chapter.
He who can lay his hand upon any one promise that God has made to those who love him, and truly say, This promise is mine, he may safely lay his hand upon every promise that God has made to those who love him, and say, These are all mine! He who can lay his hand upon any one promise that God has made to those who fear him, and truly say, This promise is mine, he may assuredly lay his hand upon every promise that God has made to those who fear him, and say, These are all mine! He who can lay his hand upon any one promise that God has made to faith in Christ, to believing in Christ, and truly say, This promise is mine, he may safely lay his hand upon every promise that God has made to faith in Christ, to believing in Christ, and say, All these promises are mine! He who can lay his hand upon any one promise that God has made to the returning sinner, and truly say, This promise is mine, he may securely lay his hand upon every promise that God has made to the returning sinner, the repenting sinner, and say, All these are mine! He who can lay his hand upon any one promise that God has made to the waiting soul, and truly say, This promise is mine, he may without all perhaps lay his hand upon every promise that God has made to the waiting soul, and say, All these are mine! Prove but your right in one promise, and you may safely infer your right to all. But,
[8.] Eighthly, If in the times of your greatest outward and inward straits and trials, when you are most sadly and sorely put to it, you fly to the precious promises, as to your surest and choicest city of refuge, then certainly you have a saving interest in them. Thus Abraham did, Romans 4:17-22. And thus Jacob did, Gen. 32:6-12 compared. And thus Sarah did, Heb. 11:11. And thus Moses did, Num. 10:29. And thus Jehoshaphat did, 2 Chron. 20:1, 10 compared with the 7th, 8th, and 9th verses of that chapter. And this was David's common practice: Psalm 27:12-13, and Psalm 60:1-10, compared, and Psalm 119:49-50. Turn to these scriptures,
and ponder upon them.
And so when a man is under the guilt of sin, he flies to promises of pardon and forgiveness, as to his surest and choicest city of refuge, Num. 14:19, Isaiah 55: 7; Jer. 33:8; Isaiah 40:1-2; chapter 43:25; Micah 7:18; Jer. 31:34; Exod. 34:7; Dan. 9:9. And so when a man is under the strength, power, and prevalency of sin, he runs to such promises wherein God has engaged himself to subdue the sins of his people, and to purge and cleanse away the sins of his people, Micah 7:19; Romans 6:14; Psalm 65:2; Isaiah 1:25; Mal. 3:3; Zech. 13:9; Isaiah 27:9; Mat. 3:12; Ezek. 36:25, 33; Jer. 33:8, as to his surest and choicest city of refuge. And so when a man is deserted by God, he runs to such promises as are proper to that state, as to his surest and choicest city of refuge, Micah 7:19; Isaiah 54:7-10; Psalm 5:12; Psalm 84:10; Psalm 97:11; Psalm 112: 4; Isaiah 49:14-16. And so when a man is tempted, he runs to such supporting and encouraging promises as are most suitable to that state, as to his surest and choicest city of refuge, 1 Cor. 10:13; Heb. 2:18; Romans 16:20; James 4:7.
Now certainly, such as in all their inward and outward straits run thus to the promises, as to their surest and choicest city of refuge, they have an unquestionable saving interest in the promises. The rich man's wealth is his strong city, Proverbs 10:15. Wealthy worldlings, in times of distress and danger, do run to their hoards and heaps of riches, as to a strong city that is able to outstand all sieges and assaults, and to be safety and security to them; so when once a man makes the precious promises to be his strong city, and runs to them in the day of his distress and dangers, as his only safety and security, then he has doubtless a saving interest in them. But,
[9.] Ninthly and lastly, If you daily present a greater and a choicer good in the promises to your souls than any that this world affords—then certainly you have a saving interest in the promises. If when honors, or riches, or pleasures, or the applause of men do present themselves unto you, you can readily present to your own souls higher honors in the promise, 1 Sam. 2:30; Luke 12:32; Rev. 2:17, 26-27; chapter 3:5, 12, 21; chapter 5:10. And more durable riches in the promise, Proverbs 8:18; 1 Pet. 3:4; and sweeter and choicer pleasures in the promise, Psalm 16:11;
Isaiah 12:3, chapter 35:2, 10; Jer. 33:9, 11; Psalm 132:16; and greater worth in the promise, Mat. 10:32, "Whoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven;" ay, and before the angels too, Luke 12:8; Mat. 25:31-41; 1 Cor. 6:2-3; 2 Thes. 1:6-10; Rev. 3:9; Isaiah 60:12-14; then certainly you have a saving interest in the promise.
When a man can show his own heart daily, in the mirror of the promises, a greater worth, excellency, and glory, than all this world affords, without all controversy he has a saving interest in the promises. Thus those worthies, of whom this world was not worthy, Heb. 11, and the martyrs in all ages, did commonly present better, higher, and greater things to their own souls in the promises, than any their adversaries were able to propose to draw them off from Christ, their profession or principles, etc., and by this means they did very courageously and honorably maintain their ground in the face of all the mirthful and golden temptations that they met with. Your cruelty is our glory, said they in Tertullian; and the harder we are put to it, the greater shall be our reward in heaven. Basil will tell you, that the most cruel martyrdom is but a crafty trick to escape death, to pass from life to life, as he speaks. [Mat. 5:10-12. Burn my foot if you will, said that noble martyr Basil, that it may dance everlastingly with the angels in heaven.] It can be but a day's journey between the cross and paradise. Though the cross be bitter—yet it is but short. "A little storm," as one said of Julian's persecution, "and an eternal calm follows."
Adrianus, seeing the martyrs suffer cheerfully such grievous and dreadful things, asked, Why they would endure such misery, when they might, by retracting, free themselves. Upon which one of them alleged that text, "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for those who love him," 1 Cor. 2:9. The naming of the text, and seeing them suffer such hard things cheerfully, did, by a blessing from on high, so really and effectually convert him, that afterwards he became a martyr too. When we see poor, weak, feeble Christians defying their torments, conquering in the midst of sufferings, singing in prison, as Paul and Silas did, Acts 16:25; kissing the stake, as Henry Voes did; clapping their hands when they were half consumed with fire, as Hawkes did; blessing God that ever they were
born to see that day, as John Noyes did; calling their execution day their wedding day, as Ridley did; we cannot but conclude that they had an eye to "the recompense of reward," and they saw such great, and sweet, and glorious things in the promises, that did so refresh, delight, and ravish their hearts, and transport their souls, that all their heavy afflictions seemed light, and their long afflictions short, and their most bitter afflictions sweet and easy to them. But,
6. The sixth maxim of consideration. Consider—that the least degree of grace—if it is true grace—is sufficient to salvation; for the promises of life and glory, of remission and salvation, of everlasting happiness and blessedness, are not made over to high degrees of grace— but to the reality and truth of grace; not to faith in triumph—but to faith in truth. Therefore the sense and evidence of the least grace, yes, of the least degree of the least grace, may afford some measure of assurance. Grace is the fruit of the Spirit, Gal. 5:22. And the tree is known by his fruit, Mat. 12:33; Mark 16:16; John 3:16, 36; Mat. 5:1, seq.; John 6:40. I do not say, that weak grace will afford a strong assurance, or a full assurance, for that rather arises from strength of grace than from truth of grace—but I do say, weak grace may afford some assurance. [An eminent minister, who was a famous instrument of converting many to God, was accustomed to say, that for his own part, he had no other evidence in himself of being in the state of grace, than that he was sensible of his spiritual deadness.] Oh, that all weak Christians would seriously lay this to heart, for it may serve to relieve them against many fears, doubts, discouragements, and jealousies, which do much disturb the peace and comfort of their precious souls.
Though the least measures of grace cannot satisfy a sincere Christian—yet they ought to quiet his conscience, and cheer his heart, and confirm his judgment of his saving interest in Christ. The least measure of grace is like a diamond, very little in bulk—but of high price and mighty value; and accordingly we are to improve it for our comfort and encouragement. A goldsmith makes reckoning of the least filings of gold, and so should we of the least measures of grace. A man may read the king's image upon a silver penny, as well as upon a larger piece of coin. The least grain of grace bears the image of God upon it; and why then should it not
evidence the goodness and happiness of a Christian's estate? Slight not the lowest evidences of grace!
It is a true saying, that the assurance of an eternal life is the epitome of this temporal life. I have read that Mr. Jordain would ask professors, whether they had any assurance; which if they denied, he would tell them, that he was even ashamed of them. "In good earnest," says he, "I would study the promises, and go into my closet, and lock the door, and there plead them to God, and say, that I would not go forth until he gave me some sense of his love." He would often mention and try himself by these three marks:
First, a sincere desire to fear the name of God, which he grounded upon Neh. 1:11.
Secondly, a sincere desire to do the will of God in all things required, which he grounded upon Psalm 119:6.
Thirdly, a full purpose of heart to cleave to the Lord, which he grounded upon Acts 11:23.
These he would often press upon others, and these he frequently tried himself by, and from these he had much assurance and comfort.
[The discovery of grace in your heart, though but one grain, and that of mustard-seed, will assure you of your election and final salvation. Ford's "Spirit of Adoption."] Stephen Marshal, in a sermon of his on Isaiah 9:2, says, "Look and examine, whether you do not loathe yourself as a base creature; and do you make this nothing? Secondly, Do you not in your heart value and prize the poorest child of God more than the greatest man in the world, who has not the image of God, the image of grace and holiness stamped upon them? Many of God's people do not lack these evidences."
"If our souls," says another, "shall desire Christ for a suitor, when we find no other jointure but the cross, we may be sure we are Christians. A man may lack the feeling of his faith, and cry and call again and again for it, and feel nothing all this while, and yet nevertheless have true and sound
faith; for the feeling of and mourning for the lack of faith, and the earnest and constant desire of it, is an infallible sign of faith. For this is a sure rule, that so long as one feels himself sick he is not dead. And the high estimation of faith, joined with a vehement desire of it, is a singular evidence that there is a sound and lively root of faith in our hearts."
"All the elect of God," says another, "shall have the sanctification of the Spirit unto obedience, and the sprinkling of the blood of Christ upon their hearts, more or less. I do not press the having of these things perfectly— but sincerely; an elect person may lack many a degree of grace—but if he have them in sincerity, though in the least measure, it is a sufficient evidence of his election."
Says Sibbes, "A spark of fire is but little—yet it is fire as well as the whole element of fire. And a drop of water is but little—yet it is water as well as the whole ocean. When a man is in a dark place, perhaps in a dungeon, if he has but a little light shining in to him from a little crevice, that little light discovers that the day is broke, that the sun is risen. If there is but one grape on a vine, it shows that it is a vine, and that the vine is not dead. If there is but the appearance of a little grace in a Christian, perhaps the Spirit of God appears but in one grace in him at that time— yet that one grace shows that we are vines, and not thistles, or thorns, or base plants, and it shows that there is life in the root."
That friend who writes the life and death of Mr. John Murcot, once preacher of the gospel at Dublin, says, "That in preparation for the supper ordinance, he would bring himself unto the test, and was very clear in the discovering and making out his own condition, being well acquainted with the way of God's dealing with the soul, and with the way of the soul's closing with Christ.
Upon search I find:
1. Myself an undone creature.
2. That the Lord Jesus sufficiently satisfied as mediator the law for sin.
3. That he is freely offered in the gospel.
4. So far as I know my own heart, I do through mercy heartily consent that he alone shall be my Savior; not my works or duties, which I do only in obedience to him.
5. If I know my heart, I would be ruled by his word and Spirit." "Behold, in a few words," says he who writes his life and death, "the sum and substance of the gospel." By these instances we may see that some of the precious servants of God have found a great deal of comfort, support, rest, contentment, and some measure of assurance, from a lower rank of evidences, than those who many strong Christians do reach unto, etc. But,
7. The seventh maxim or consideration. Consider—that all who are desirous to know how it will go with them in another world, they must peremptorily resolve to be determined by Scripture in the great matters of their saving interest in Christ. The blessed Scriptures are the great uncontroverted rule, and therefore if a person can prove from Scripture that his graces are true, or that he is in a gracious estate, or that he has a saving interest in Christ, or that he has savingly, graciously stricken covenant with God—then he must resolutely and peremptorily resolve to grant so much as unchangeably to acquiesce in it, to stick fast to it, and to hear nothing against it from the world, the flesh, or the devil.
God has plainly told us in his blessed word who shall be saved, and who shall be damned; though not by name—yet by the qualifications by which they are described in the Bible. These are the statute laws of heaven, and the standing rule by which all must be tried. Every man must stand or fall, be eternally blessed or eternally miserable, as his condition is consonant to or various from the infallible characters of saving grace contained in the holy Scripture. Witness that Isaiah 8:20, "To the law and to the testimony, if they speak not according to this word, it is because there is no light in them." So John 12:48, "He who rejects me, and receives not my words, has one that judges him; the word that I have spoken, the same shall judge him in the last day." Mat. 5:18, "For truly I say unto you, until heaven and earth pass, not one jot or one tittle shall pass from the law until all be fulfilled." So John 10:35, "And the Scripture cannot be broken," or violated, or made void.
But though this is an indispensable duty—yet certainly there is, especially in times of great afflictions, temptations, desertions, fears, and doubts, a very great aptness and proneness in Christians to expect strange means rather than right means; and new means rather than old means; and selfinvented means rather than appointed means; and to build their faith upon something beside the word, or on that which is outside the compass of the word, rather than upon the plain and naked word itself; being in this very like to many weak, crazy, distempered, and diseased patients, who are more ready to employ every new medicine and new doctor they hear of, than to expect a recovery, by going through a course of remedy prescribed by the physician who best understands their diseases, and the most proper and effectual means for their recoveries.
You know when Naaman the Assyrian came to the prophet Elisha to be cured of his leprosy, he only sent out a messenger to him, who bid him go and wash seven times in Jordan, and his flesh would come again unto him, and he would be clean, 2 Kings 5:10. But Naaman's blood boils, and his heart swells, and he grows very angry. And all because he did not like the means prescribed by the prophet, and because he thought in his own heart that the prophet would have used more likely means to have wrought the cure, verses 11-12.
So many Christians, when they lie under great agonies and sore perplexities of soul, and are encouraged to act faith upon the promises, and to rest their weary souls upon the word of grace, they are ready to think and say that these things, these means, will never heal them, nor comfort them, nor be a relief or support unto them—unless the Lord does from heaven, by extraordinary revelations, visions, signs, and miracles, confirm his promises to them. And hereupon they make light of the blessed scriptures, which are the springs of life, and the only solid bottom upon which all our comforts, peace, and happiness is to be built; yes, they relinquish that more sure word of prophecy, which shines as a light in a dark place, 2 Peter 1:19.
Certainly the acting of faith on the precious promises, and the cleaving of the soul unto those blessed truths declared in the gospel of grace, is the most sure, ready, and compendious way of obtaining a blessed assurance, and a full establishment of heart, in all sound, solid, and abiding joy and
peace, Eph. 1:13. And therefore Luther, though, as he confesses, he was often tempted to ask for signs, apparitions, and revelations from heaven to confirm him in his way—yet tells us how strongly he did withstand them. I have, says he, asked the Lord my God, that he would never send me dreams, visions, angels, for I am well contented with this gift, that I have the holy Scripture, which does abundantly teach and supply all necessaries for this life, and that also which is to come.
Certainly Austin hit the mark, when he prayed, "Lord, let your holy Scriptures be my pure delights, in which I can neither deceive, or ever be deceived."
Certainly the balance of the sanctuary should weigh all the oracles of God, decide all, and the rule of God's word be the rule and judge of all. Those who would take their parts in promised comforts, they must follow the voice of the word, and subscribe to the sentence of conscience, following that word. If the word approves of you, as sound and sincere with God, assuredly you are so, for that rule cannot err. If the word says that your heart is right with God, you must maintain that testimony against all disputes whatever. Never enter into dispute with Satan, or your own self, about your estate—but by taking and making the Scripture the judge of the controversy.
When fears rise high, you say you shall never have mercy! But does the word say so? The Lord never gave himself to me! But does the word say so? Never was any as bad as I am! But does the word say so? I cannot see, nor conceive, nor think, that the Lord has any love for me! But does the word say so? "For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts." Isaiah 55:8-9.
I have not that peace and joy that others have, therefore the Lord intends no good towards me! But does the word say so? Oh! but if my inside were but turned outward, godly men would loathe me, and wicked men would laugh at me! But does the word say so? Oh! but my heart was never right with God! But does the word say so? Oh! but that which I have taken all this while for saving grace is but common grace!
But does the word say so? Oh! but the face of God is hidden from me, my sun is set in a cloud, and will never rise more! But does the word say so? Oh! but Satan is let loose upon me, and therefore God hates me! But does the word say so? Does not the word tell you, that those who have been most beloved of God—have been most tempted by Satan? Witness Christ, David, Job, Joshua, Peter, Paul, etc. Oh! but I am afflicted, so as never was any before me! But does the word say so?
Oh! let the word have the determinating voice—and not your own frail distempered reason. Oh! do not only hear what sin, and Satan, and your own deceitful heart can say against you—but hear also what the word of the Lord Jesus can say for you. Let the word of the Lord be judge on both sides, and then all will be well.
I know that the impenitent and unbelieving person, who lives and dies without grace in his heart, and a saving interest in Christ, shall as certainly be damned, as if I saw him this very moment under everlasting burnings; because God in the Scripture has said it, Mark 16:16; John 3:18-36; Rev. 21:8; Romans 2:4-5; 1 Cor. 6:9-10; Gal. 5:19-21; Heb. 12:14.
And I know that the holy, humble, true, penitent, believing, self-denying, and sin-mortifying Christian, shall be as certainly saved, as if at this very time I saw him in actual possession of glory; because God in the Scripture has said it, Mat. 5:3-12; Romans 8:1-13; Acts 10:43; John 3:15-16, 36; 6:37-40, etc.
O sirs! no man in his wits dares dispute against the authority of Scripture, or deny it, as false and erroneous. And therefore if the Scripture says a man has grace, he ought in conscience to subscribe to it against all objections or temptations to the contrary. Forever remember this—until a man comes to be willing to have his spiritual and eternal estate to be determined by Scripture, he will never enjoy any settled rest or quiet in his spirit. When once the goodness of a man's estate is cleared up to him by the word, he is never to regard what Satan or carnal reason objects against him. Satan is a liar and a deceiver of nearly six thousand years' standing; he is full of envy, and full of malice, and full of wiles, devices and tricks. Therefore give no credit to any of his reports against the report of the word—but stand by the testimony of the word, and the
witness of your own consciences, against all Satan's cavils, temptations, objections and suggestions. And then, and not until then, will you find rest to your souls.
He who would hold on cheerfully and resolutely in a Christian course, and go merrily to his grave, and singing to heaven, he must maintain the testimony of the word against all the gainsayings of sense or carnal reason. He must hear nothing, nor believe anything against the word, nor against the goodness and happiness of his own estate or condition, which has been evidenced to him from the word. Men will not be easily baffled out of their estates. If some great man should come and lay claim to your estates, you will not presently give them up, though your title-deeds are not at hand, or though they are blotted, or though perhaps you cannot clearly make out your title—yet you will not tamely and quietly give up your estates. And yet how ready are many Christians, upon every clamor of Satan against their souls and spiritual estates, to give up all, and to conclude that they are hypocrites, and have no true grace and spiritual life in them! etc. But,
8. The eighth maxim or consideration. Consider—that a godly man may not only come to a sure knowledge of his gracious estate—but it is also more easily attainable than many—may I not say, than most—do think or believe; for if a gracious man will but argue rationally from Scripture, he shall be forced to conclude that he has grace, and that he has a saving interest in Christ, and that he shall be saved, unless he is resolved beforehand boldly to deny Scripture truths. Sirs! look in what way the spirit of bondage does ordinarily works fear, terror, and horror in the hearts of unconverted people, in the same way the Spirit of adoption does ordinarily work hope and assurance in the hearts of the saints, Romans 8:15; John 16:8. Now, the spirit of bondage commonly awakens secure sinners, and fills the heart and consciences of poor sinners with fear, horror, and amazement, by setting home upon their souls such practical syllogisms as these:
"Every liar shall have his portion in the lake that burns with fire and brimstone," Rev. 21:8.
I am a liar—therefore I shall have my portion in that lake that burns with
fire and brimstone.
Or thus: "He who believes not is condemned already," John 3:18.
I believe not—therefore I am condemned already.
Or thus: "He who hates his brother is a murderer, and has not eternal life abiding in him," 1 John 3:15.
I hate my brother—therefore I am a murderer, and have not eternal life abiding in me.
Or thus: "Christ shall be revealed from heaven in flaming fire, to take vengeance on those who know not God, and that obey not the gospel of his Son," 2 Thes. 1:7-8.
I know not God, I obey not the gospel of his Son—therefore Christ shall be revealed from heaven in flaming fire, to take vengeance on me.
Or thus: "The wicked shall be turned into hell," Psalm 9:17.
I am wicked—therefore I shall be turned into hell.
Now in like manner the Spirit of adoption brings the "heirs of the promise," Heb. 6:17, to the assurance of hope, by setting home such practical syllogisms as these—
[1.] First, Whoever truly and heartily receives the Lord Jesus Christ, are truly and justly reputed to be the sons of God, John 1:12.
I have received Christ all the ways that the word there can import. I am heartily willing to receive the Lord Jesus Christ in all his offices, namely— as a king to rule me, a prophet to teach and instruct me, and a priest to offer himself in my place, and intercede for me. I am willing to receive him as a sanctifier, as well as a Savior. And to receive him as my Lord, as well as to receive him as my Redeemer; and to receive him upon his own terms, namely, of taking up his cross, denying myself and following of him. Therefore I may safely, boldly, plainly and warrantably conclude— that I am a son of God, and that I have a saving interest in God, according
to the scripture last cited: which scripture cannot be broken, nor cannot fail, nor cannot be unbound or loosed, as the Greek word in John 10:35 imports, etc. [The word signifies authority. Such as receive the Lord Jesus, have authority to be called the sons of God. Others may call God Father, and themselves sons—but they have not that right and authority to do it as believers have, Mark 16:16; John 3:16, 18, 36; Mat. 3:2, 8; Luke 24:47; Acts 5:31, Acts 3:19; Luke 13:3.]
[2.] Secondly, A gracious soul may argue thus: All the great and precious promises concerning everlasting happiness and blessedness, are made over to faith and repentance, as the Scriptures do abundantly evidence.
Now, he who really finds faith and repentance wrought in his soul, so that he is able to say, I am a repenting and a believing sinner, he may truly and safely conclude that he shall be saved; for all the promises of eternal happiness and blessedness do run out with a full stream to faith and repentance.
I readily grant that a strong hope results from the clear evidence it has of both these. We read in Scripture of a threefold assurance: as, first, an assurance of understanding, Col. 2:2; secondly, an assurance of faith, Heb. 10:22; thirdly, an assurance of hope, Heb. 6:11. I do, says the Christian, assuredly know from the word, which cannot deceive me, that the believing and repenting sinner shall be saved; my conscience also tells me that I do sincerely believe and repent, therefore I do firmly hope that I shall, however vile and unworthy otherwise, be saved. Now mark, answerable to the evidence that a man has in his own soul, that faith and repentance is wrought in him, so will his hope and assurance be weaker or stronger, more or less. If a man's evidence for the truth of his faith and repentance is dark, and weak, and low, and uncertain, his hope and assurance, which are born from these parents, as I may say, must needs partake of its parent's weakness and infirmities—and be itself weak, and dark, and low, and wavering, and uncertain, as they are from which it results. Hope and assurance ebbs and flows, as the evidence of a man's faith and repentance ebbs and flows.
Assurance cannot be ordinarily had without a serious examination of our
hearts; for assurance is the certain knowledge of the conclusion drawn from the premises, one out of scripture, the other by a reflecting act of the understanding or conscience, thus: He who believes and repents shall certainly be saved, that is the voice of the word of God; then by the search of a man's own heart, he must be able to say—I believe and repent. and from these two does result this assurance, that he may safely conclude, Therefore I shall be saved. And oh that all Christians were so wise, as seriously to ponder upon these things!
[3.] Thirdly, A godly man may argue thus: He who has respect unto all God's commands shall never be ashamed. Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all your commandments." [Shame is both the temporal and eternal fruit of sin, Romans 6:21; Dan. 12:2.] He who is so honest and faithful with God, as to do his best—shall find that God will be so gracious as to pardon his worst. And this gospel indulgence David does more than hint at in those words, "Then shall I not be ashamed, when I have respect unto all your commandments, or, as the Hebrew has it, "Then shall I not blush when my eye is to all your commandments."
The traveler has his eye towards the place where he is going; and though he be yet short of it—yet he is pressing forward all he can, to reach it. Just so, when the eye of a saint is to all the commands of God, and he is still apressing forwards toward full obedience, such a soul shall never be put to shame; it shall never be put to the blush—but it shall be able, living and dying, boldly to appear in the presence of the Lord. Mark, the psalmist does not say, when I obey all your commandments—but "when I have respect to all your commandments." And that implies an inward awe and reverential eye towards every duty which God requires. To have respect unto a thing is this—when that thing sways us more than all other things —as when a master commands such a business, the servant will do it, because he respects him; and at his command he will go and come, though he will not at the command of any other. But I have respect unto all his commandments, therefore I shall never be ashamed.
[4.] Fourthly, A godly man may argue thus: He who loves the brethren is passed from death to life, and consequently is in saving union with Christ, 1 John 3:18-19. I love the brethren—therefore I am passed from
death to life, and so consequently am in Christ.
[5.] Fifthly, A godly man may argue thus: He who confesses and forsakes his sin shall certainly find mercy, Proverbs 28:13. I confess and forsake my sins:
1, in respect of my sincere desires;
2, in respect of my gracious purposes;
3, in respect of my fixed resolutions;
4, in respect of my faithful and constant endeavors.
Therefore I shall certainly find mercy.
[6.] Sixthly, A godly man may argue thus: He who has the testimony of a good conscience, he may rejoice in that testimony, 2 Cor. 1:12; Isaiah 38:3. I have the testimony of a good conscience, therefore I may rejoice in that testimony.
[7.] Seventhly, A godly man may argue thus, He over whom presumptuous sins has not dominion is upright: Psalm 19:13, "Keep back your servant from presumptuous sins; let them not have dominion over me; then shall I be upright." Presumptuous sins do not have dominion over me; therefore I am upright. A sincere willingness to part with every sin, and to mortify every sin, is a sure sign of uprightness, a sure sign of saving grace. When a man is sincerely willing to leave every sin, and to indulge himself in none, no, not his darling sin, it is a most certain sign of his integrity and sincerity, as you may evidently see by comparing of these scriptures together, Psalm 17:1, 3-4; 119:1-3, 6; Job 1:8, 2:3.
Psalm 18:23. "I was upright before him." Oh! but how do you know that? how do you prove that? how are you assured of that? Why, by this—that "I have kept myself from sin." Doubtless there is as much of the power of God required, and as much strength of grace required, and as much of the presence and assistance of the Spirit required—to work a man off from his bosom sins, from his darling sins, from his beloved sins, as there is required to work him off from all other sins. A conquest here clearly
speaks out uprightness of heart.
[8.] Eighthly, A godly man may argue thus: He whose heart does not condemn him—
1. does not give himself over to a voluntary serving of sin;
2. does not make a trade of sin;
3. does not allow of himself in any settled course or way of sin;
4. does not indulge, connive or wink at any known sin;
5. does not sin, as wicked men sin--who sin studiously, resolutely, ardently, delightfully, customarily, willfully. They sin with their whole will, and with the full consent and sway of their souls.
6. does not live in the daily neglect of any known positive duty against light and conscience, or of an ordinary shifting off of any known service that God requires of him in that place or station wherein God has set him.
Such a man may have confidence, boldness, liberty of speech towards God. He may use the liberty and freedom of a favorite of heaven. He may open his heart to God, as favorites do to their prince, namely, freely, familiarly, boldly. When Austin was converted, and his heart sincere with God, he could bless God that he could think of his former evil ways, which were very bad, without fear. Oh to what a height of holy boldness and familiarity with God had this man of God arrived to! But,
[9.] Ninthly, A godly man may argue thus, To such who are "poor in spirit, the kingdom of heaven belongs," Mat. 5:3. By poor in spirit is not meant poor in substance, that not being a thing praiseworthy in itself— but the broken and humble in heart, who has no high thoughts or conceits of himself—but is lowly in his own eyes, as a young child.
[There are some who are poor in estate, and others who are poor in spirit. And there are some who are poor-spirited in the cause of God, Christ, the gospel, and their own souls. And there are others who are poor in spirit. There are some who are spiritually poor, as all are who are destitute of
grace, and others who are poor in spirit; there are some who are evangelically poor, and others who are superstitiously poor; as those papists who renounce their estates, and vow a voluntary poverty. The poverty that has blessedness annexed to it is only an evangelical poverty.]
"Blessed are the poor in spirit;" that is, who has no lofty or puffed up spirit. The poor in spirit are those who are lowly, being truly conscious of their own unworthiness. None are poor in spirit but the humble.
"Blessed are the poor in spirit;" that is, blessed are they whose spirits are brought into such an humble gracious frame, as willingly, quietly, and contentedly to lie down in a poor low condition, when it is the pleasure of the Lord to bring them into such a condition.
"Blessed are the poor in spirit;" that is, blessed are they who are truly and sincerely apprehensive and sensible of their spiritual needs, poverty, and misery. They see their need of God's free grace to pardon them. They see their need of Christ's righteousness to clothe them. They see their need of the Spirit of Christ to purge, change, and sanctify them. They see their need of more heavenly wisdom to counsel them. They see their need of more of the power of God to support them, and of the goodness of God to supply them, and of the mercy of God to comfort them, and of the presence of God to refresh them, and of the patience of God to bear with them, etc. They see their need of greater measures of faith to conquer their fears, and of greater measures of wisdom to walk holily, harmlessly, blamelessly, and exemplarily in the midst of temptations, snares, and dangers. They see their need of greater measures of patience to bear their burdens without fretting or fainting. They see their need of greater measures of zeal and courage to bear up bravely against all sorts of opposition, both from within and from without. They see their need of greater measures of love to cleave to the Lamb, and to follow the Lamb wherever he goes. They see their need of living in a continual dependence upon God and Christ, for fresh influences, incomes, and supplies of grace, of comfort, of strength, whereby they may be enabled to live for God, and walk with God, and glorify God, and bring forth fruit to God, and withstand all temptations that tend to lead the heart from God. They see nothing in themselves upon which they dare venture their everlasting estates, and therefore fly to the free, rich, sovereign, and glorious grace of
God in Christ, as to their sure and only sanctuary! Luke 18:13, Philip. 3:9
"Blessed are the poor in spirit;" that is, blessed are those who are truly apprehensive and sensible of their spiritual poverty—who see themselves fallen in the first Adam from all their primitive purity, excellency, and glory. There are five things we lost in our fall:
1, our holy image—and became vile;
2, our sonship—and became slaves to sin and Satan;
3, our friendship—and became enemies to God;
4, our communion—and became strangers from God;
5, our glory—and became miserable.
And that see an utter inability and insufficiency in themselves, and in all other creatures, to deliver them out of their fallen estate.
I am poor in spirit—therefore the kingdom of heaven belongs to me.
[10.] Tenthly, A godly man may argue thus—Such as are true mourners are blessed, and shall be comforted, Mat. 5:4. That is, such as who mourn for sin with an exceeding great mourning. Blessed are those who mourn for sin with a funeral sorrow, as the word signifies. Blessed are those who mourn for sin as a man mourns for the loss of his only son, Zech. 12:10, or as Jacob mourned for Joseph, or as David mourned for Absalom, or as the people mourned for the loss of good Josiah, 2 Chron. 35:24-25. Blessed are those who mourn for secret sins as well as open sins. Blessed are those who mourn for sins against grace as well as for sins against the law. Blessed are those who mourn for sin as the greatest evil in the world. Blessed are those who mourn for his own sins, Ezek. 7:16; as David did, Psalm 51; or as Ephraim did, Jer. 31:18-19; or as Peter did, Mat. 26:75; or as Mary Magdalene did, Luke 7:38; and who mourns for the sins of others as well as for his own, as David did, Psalm 119:136, 158; or as Jeremiah did, Jer. 13:17; or as Lot did, 2 Peter 2:7-8; or as they did in that Ezek. 9:4.
Blessed are those who mourn under the sense of their spiritual needs. Blessed are those who mourn under the sense of their spiritual losses— such as loss of communion with God, loss of the favor of God, loss of the presence of God, loss of the exercise of grace, loss of the joys of the Spirit, loss of inward peace, etc. Blessed are those who mourn not only for their own afflictions and miseries—but also for the afflictions and miseries of other believers, as Nehemiah did, Neb. 1:2-4; or as Jeremiah did, Jer. 9:12; or as Christ did when he wept over Jerusalem, Luke 19:41-42. Blessed are those who mourn because they cannot mourn for these things; or who mourn because they can mourn no more; or who mourn because God has so little honor in their hearts, or in their house, or in their life, or in the world, or in the churches.
I am a true mourner, therefore I am blessed, and shall be comforted.
[Blessed are those who mourn. The way to paradise is through the valley of tears. Some report of Mary Magdalene, that she spent thirty years in Galba, weeping for her sins.]
[11.] Eleventhly, A godly man may argue thus: Those who truly "hunger and thirst after righteousness are blessed, and shall be filled," Mat. 5:6; or those who are hungering and thirsting, as the Greek runs, being the participle of the present tense, intimating, that wherever this is the present disposition of men's souls, they are blessed. [They are not therefore blessed because they hunger and thirst—but because they shall be filled. The blessedness is in the fullness—not in the hunger. But hunger must go before filling, that we may not loathe the loaves. Augustine] He who sees an absolute necessity of the righteousness of Christ to justify him, and to enable him to stand boldly before the throne of God; he who sees his own righteousness to be but as filthy rags, Isaiah 64:4; to be but as dross and dung, Philip. 3:7-8; he who sees the Lord Jesus Christ, with all his riches and righteousness, clearly and freely offered to poor sinners in the everlasting gospel; he who in the gospelmirror sees Christ, who knew no sin, to be made sin for him, that that he may be made the righteousness of God in Christ, 2 Cor. 5:21; he who in the same mirror sees Christ to be made wisdom, and righteousness, and sanctification, and redemption, to all who are sincerely willing to make a venture of their immortal souls and eternal estates upon him and his
righteousness. And he who sees the righteousness of Christ to be a most perfect, pure, complete, spotless, matchless, infinite righteousness. And under these apprehensions and persuasions is carried out in earnest and unsatisfied hungerings and thirstings, to be made a partaker of Christ's righteousness, and to be assured of his righteousness, and to put on his righteousness as a royal robe, Isaiah 61:10—he is the blessed soul!
And he who hungers and thirsts after the righteousness of Christ imparted, as well as after the righteousness of Christ imputed; after the righteousness of sanctification, as well as after the righteousness of justification—he is a blessed soul, and shall at last be filled. The righteousness of sanctification, or imparted righteousness, lies in the Spirit's infusing into the soul those holy principles, divine qualities, or supernatural graces, that the apostle mentions in that Gal. 5:22-23. These habits of grace, which are distinguished by the names of faith, love, hope, meekness, etc., are nothing else but the new nature or new man, which after God is created in righteousness and true holiness, Eph. 4:24. He who hungers and thirsts after the righteousness of sanctification, out of a deep serious sense of his own unrighteousness; he who hungers and thirsts after the righteousness of sanctification, as earnestly as hungry men do for food, or as thirsty men do for drink, or as the innocent person that is falsely charged or accused longs to be cleared and righted, or as Rachel did for children, or as David did after the water of the well of Bethlehem, or as the hunted deer does after the water brooks; he who hungers and thirsts not after some righteousness only—but he who hungers and thirsts after all righteousness; he who hungers and thirsts not only after some grace—but all grace; not only after some holiness— but all holiness; he who hungers and thirsts after righteousness, out of love to righteousness; he who hungers and thirsts after righteousness, from a sight and sense of the loveliness and excellency that there is in righteousness, Philip. 3:10-15; he who hungers and thirsts after the highest degrees and measures of righteousness and holiness, Psalm 63:1, 8; he who primarily, chiefly, hungers and thirsts after righteousness and holiness, Jer. 15:16; he who industriously hungers and thirsts after righteousness and holiness; he who ordinarily, habitually, constantly, hungers and thirsts after righteousness and holiness: Psalm 119:20, "My soul breaks for the longing that it has unto your judgments at all times."
By judgments we are to understand the statutes and commandments of God. Mark that word, "at all times."
Ungodly men have their good moods, as godly men have their bad moods. An ungodly man may, under gripes of conscience, a smarting rod, the approaches of death, or the fears of hell, or when he is pricked with a sermon—cry out to the Lord for grace, for righteousness, for holiness. But he is the only blessed man, who hungers and thirsts after righteousness at all times, and who hungers and thirsts after righteousness, according to the other fore-mentioned short hints. He is certainly a blessed man, heaven is for that man, and that man is for heaven, who hungers and thirsts in a right manner after the righteousness of justification, and after the righteousness of sanctification.