Front matter (continued, part 23)
I do truly hunger and thirst after righteousness; therefore I am blessed, and shall be filled, etc.
[Some take hungering and thirsting here literally, comparing of it with Luke 6:21. Others understand the words morally; by hungering and thirsting they understand a moral hunger and thirst, which is, when men hunger and thirst for justice and judgment to be rightly executed. Psalm 119:5, 10, 20, 131; Judges 15:18; 1 Chron. 11:18 Psalm 42:1-2.]
[12.] Twelfthly, A godly man may argue thus: Such as are truly and graciously "merciful, are blessed, and shall obtain mercy," Mat. 5:7. Mercy is a commiserating of another man's misery in our hearts, or a sorrow for another man's distress, or a heart-grieving for another man's grief, arising out of an sincere love unto the party afflicted. [Micah 6:8; Luke 6:36] Or more plainly thus: mercy is a pitying of another man's misery, with a desire and endeavor to help him to the uttermost of our ability. The Hebrew for godly, signifies gracious, merciful. The more godly any man is, the more merciful that man will be.
"Blessed are the merciful," that is, blessed are those who show mercy to others, out of a deep sense of the mercy of God to them in Christ. Blessed are such who show mercy—out of love to mercy, out of a delight in mercy; blessed are such as show mercy out of love and obedience to the God of mercy; blessed are such as show mercy to men in misery, upon the
account of the image of God, the glory of God that is stamped upon them; blessed are such as extend their piety and mercy, not only to men's bodies —but also to their precious and immortal souls. Soul-mercy is the chief of mercies. The soul is the most precious jewel in all the world; it is a vessel of honor, it is a spark of glory, it is a bud of eternity, it is the price of blood, it is beautified with the image of God, it is adorned with the grace of God, and it is clothed with the righteousness of God.
Such are blessed as show mercy to others, from gracious motives and considerations, namely—it is God's free mercy which every day keeps hell and my soul asunder; it is mercy which daily pardons my sins; it is mercy which supplies all my inward and outward wants; it is mercy which preserves, and feeds, and clothes my outward man. And it is mercy which renews, strengthens, and prospers my inward man; it is mercy which has kept me many times from committing such and such sins; it is mercy which has kept me many a time from falling before such and such temptations; it is mercy which has many a time preserved me from being swallowed up by such and such inward and outward afflictions.
Such as show mercy out of a design to exalt and glorify the God of mercy; such who show most mercy to those to whom God shows most mercy: these are blessed, and shall obtain mercy. Now mark, to such who are thus graciously, thus spiritually, thus divinely merciful—do these precious promises belong: Psalm 41:1, "Blessed is the man who considers the poor and needy." Proverbs 22:9, "He who has a bountiful eye shall be blessed; for he gives of his bread to the poor." Proverbs 14:21, "He who despises his neighbor sins: but he who has mercy on the poor, happy is he." Proverbs 11:25, "The liberal soul shall be made fat; and he who waters shall be watered also himself."
2 Cor. 9:8 is very remarkable: "And God is able to make all grace abound towards you; that you, always having all-sufficiency in all things, may abound to every good work." Behold, how words are here heaped up to make grace, and all grace, to abound; and who is it to? Unto the liberal man, the merciful man; Job 29:13, "The blessing of him who was ready to perish came upon me: and I caused the widow's heart to sing for joy." Luke 6:38, "Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your
bosom." Behold and wonder at the height of these expressions that you have in this text. We account it good measure when it is heaped up. But when it is heaped up and pressed down, that is more. But when it is heaped up and pressed down, and then heaped up and running over again—this is as much as possible can be made, this is as much as heart can wish.
O sirs! those who are of merciful spirits, they shall have mercy heaped up, pressed down, and running over. Certainly that man must needs be in a happy and blessed condition, who can be in no condition wherein he shall not have mercy, yes, mercy heaped up and running over, to supply all his necessities: Mat. 25:35, "Come, you who are blessed by my Father, receive the kingdom prepared for you from the beginning of the world." Come, you who are blessed—that is their estate; receive the kingdom— that is the outcome and reward. And why so? "I was hungry, and you gave me food; I was thirsty, and you gave me drink," etc.
I am truly and graciously merciful; therefore I am blessed, and shall obtain mercy, etc. But,
[13.] Thirteenthly, A godly man may argue thus: Those who are "pure in heart are blessed, and shall see God," that is, enjoy him, and live forever with him, Mat. 5:8. I am pure in heart; therefore I am blessed, and shall see God.
By the pure in heart, here in the text, we may safely understand the sincere and single-hearted Christian, in opposition to the doubleminded professor, as you may easily perceive by comparing these scriptures together—1 Tim. 1:5; James 1:8; 1 Peter 1:22; Proverbs 20:6; Eccles. 2:21; 1 John 1:8; John 3:2; Luke 1:5-6.
Purity is twofold:
First, simple and absolute. And in this sense no man is pure in this life, no not one.
Secondly, respective and in part, and that is the purity here meant. A pure heart is a plain, simple heart, without fraud or deceit—like Nathaniel, in
whom there was no deceit. It is a heart that is evangelically blameless and sincere.
But, secondly, purity is opposed to mixture; purity consists in the unmixedness of anything inferior. That metal we account pure metal, which has not any baser than itself mixed with it. If you mix gold with tin, the gold is made impure by the mixture of tin. Remember once for all, namely, that a pure heart is such a one as has cast off and cast out the love and allowance of every known sin, and mingles not with it, though ever so small; such a heart as has renounced every known way of sin. Though there is corruption remaining in it; yet it can solemnly and seriously appeal to God—that there is no known way of sin—but it hates, and abhors, and strives against, and will upon no terms allow it. This heart, in the language of the gospel, is a pure heart; yes, it is such a heart as dares venture upon the trial of God himself. Psalm 139:23-24, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me," or any way of pain, or of grief, or of provocation, as the Hebrew has it, or any course of sin that is grievous to God or man.
A gracious heart, a pure heart, can neither allow of any way of wickedness, nor wallow in any way of wickedness, nor make a trade of any way of wickedness, nor give up itself to any way of wickedness. Though sin may cleave to a pure heart, as dross does to silver—yet a pure heart will not mix nor mingle with sin.
"And lead me in the way everlasting," or in the way of eternity, or in the way of antiquity, as the Hebrew has it; that is—that good old way which leads to peace and rest, to heaven and happiness, Jer. 6:16.
Evangelical purity of heart lies in this, that it will not admit any known sin to mingle with the bent and purpose of the heart. A pure heart, like a pure fountain, will still be a-working and a-casting out the mud and filth that is in it. Though sin may cleave to a regenerate man, as dross does to the silver—yet it mingles not with the regenerate part, nor the regenerate part mingles not with it, no more than oil mingles with the water, or water mingles with the oil. Now you know, though the water and the oil touch one another—yet they do not mingle one with another; so though
grace and sin, in a regenerate man, may as it were touch one another—yet they do not mingle one with another.
Dear hearts! look, as we truly say, that gold is pure gold that is dug out of the rock, though much dross may hang about it. And as we truly say, that such and such an air is pure air, though at times there be many fogs and mists within it. And as we truly say, that such and such springs are pure springs, though mud, and dirt, and filth may be lying at the bottom of those springs. And as we truly say, that face is a fair face, though it has some freckles in it; so we may as truly say, that such and such a heart is a "pure heart," though there may be much sinful dross and filth cleaving to it.
The Jews report, that when Noah sent forth his sons to populate the world, he delivered to everyone of them some relics of old Adam. It may be fabulous for the history—but it is true in the morality; the relics of his sinful corruptions cleaves close to us all.
Beloved! the best, the wisest, the holiest, and the most mortified Christians on earth, do carry about with them a body of sin and death, Romans 7:22-23; they have in them a fountain of original corruption, and from this fountain sin will still be arising, a-bubbling and a-boiling up as the scum in a pot over the fire. But mark, as in wine, or honey, or water, though scum and filth may arise—yet the wine, the honey, the water, will be still a-purging and purifying itself, and a-working and casting it out; so though sin, though corruption, though spiritual filth may, and too often does, arise in a gracious heart—yet there is a spring of grace, a spring of living water in him, there is a holy cleansing and purifying disposition in a regenerate person, which will still be a-working and casting it out.
But now mark, in men of impure hearts and lives, the scum does not only arise—but it seethes and boils in. Ezek. 24:12, "She wearied herself with lies, and her great scum went not forth out of her;" notwithstanding all the threatenings of God, and all the judgments of God upon her—yet her scum and filthiness boiled in. Though God boiled Jerusalem in the pot of his judgments—yet her scum and filth stuck to every side of her. Wicked men's scum and filth does not only arise—but it also seethes and boils in, and mingles together with their spirits. But so does not the scum and filth
which rises in a gracious heart. A sheep may fall into the mire—but a swine delights to wallow in the mire. [John 4:14. All resistance of sin in a Scripture phrase is called conquest; for in the resistance of it, there is as much love showed to God as in the conquest of it, though there be not so much power seen.] But,
[14.] Fourteenthly, A godly man may argue thus: Such as sin has not a dominion over me, therefore I am not not under the law—but under grace. Romans 6:14. Sin may dwell in a saint—but it shall never reign in a saint. Look! as those beasts, in that Dan. 7:12, had their dominion taken away, though their lives were spared and prolonged for a season and a time; so when Christ and grace enters into the soul, they take away the dominion of sin, though they do for a time spare the life of sin. To prevent mistakes, premise with me briefly these few things:
First, that in every regenerate man, there are two men—an old man and a new man; or if you please, flesh and spirit, Romans 7.
Secondly, The old man, the fleshly part, will incline the soul, and bias the soul, as well to sins against the gospel, as to sins against the law, and to great sins as well as small sins; witness Noah's drunkenness, Lot's incest, Asa's oppression, David's murder and adultery, Solomon's idolatry, and Peter's blasphemy.
Thirdly, The old man, the fleshly part, is as much in the will as in any other part of the regenerate man. And therefore, when he falls into heinous sins, he may fall into them with consent, delight, and willingness, so far as his will is unrenewed. Though a real Christian be changed in every part, 1 Thes. 5:23—yet it is but in part and imperfect.
Fourthly, The old man, the fleshly part, is in a regenerate man's members, as well as in his will, and therefore they may be exercised and employed in and about those sins they have consented unto.
Fifthly, High sinnings injure and wound the conscience of a regenerate man, and lay him open to the sore rebukes of God, and call for great repentance, and fresh and frequent applications of the blood of Christ.
These things being premised, a question may be propounded, namely:
Question. What does the dominion of sin import, and wherein does it consist? Now to this considerable question, I shall give these eight following answers:
[1.] First, Sin is in dominion, when it has the universal and sovereign command of the soul, when it has an absolute power, when it has such an authority in the soul to command it as a king does his subjects, or as the centurion did his servants: Mat. 8:9, "For I am a man under authority, having soldiers under me. And I say to this man, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it." Now when sin has such a universal and easy authority and command over the whole man, body and soul, as that it can use them in the service of
sin, when and where and how it pleases, then sin is in dominion. Where there is a peaceable, uncontrolled, willing, universal subjection of the whole man unto the commands of sin, there sin reigns, Eph. 2:2-3. But,
[2.] Secondly, Sin is in dominion, when in a course, when ordinarily, there is a quiet, free, willing, and total yielding of subjection to the authority, law, and command of sin. Mark, it is a full possession, a complete delight, and a constant contentment in sin, that speaks out the reign and dominion of sin, Romans 6:13-16. Dominion of sin imports a complete and universal resignation of the whole will and man to the obedience of it. That man who is wholly addicted and devoted to the ways of sin, that man is under the reign of sin—that man whose whole heart is universally married to his lusts—that man is under the dominion of his lusts. When a man does as freely, cheerfully, universally, and readily obey his lusts, as a child does his father—then sin is in dominion. When a man sins with greediness, when with Ahab he "sells himself to work wickedness," 1 Kings 21:25, when he commits "wickedness with both hands," Micah 7:3, when he gives himself up or over "to all uncleanness and filthiness," Eph. 2:3, when he freely and voluntarily resigns and surrenders up his body and soul to the obedience of sin—then sin reigns, then it keeps the throne.
Where the dominion of sin is erected, there it sits in the heart, as a king in his throne, and gives forth its laws and commands to the soul and body, and those commands are listened to, and consented to, approved and delighted in, etc. [A man may be subject, as a captive, in this or that particular tyranny of sin, who is not obedient as a servant to all the government of sin; for that takes in the whole will, and an adequate submission thereof to the peaceable and uncontrolled power of sin, Romans 7:16, 19, 23.] A subject cannot in a course more freely, willingly, universally, and cheerfully obey the commands of his prince, than a sinner does in a course freely, willingly, universally, and cheerfully obey the commands of his lusts. And wherever this sad temper of spirit is— there is sin in dominion.
But now mark, a regenerate man's will rises against his sin, even then when he is worsted by sin and led captive by sin. A tyrant is obeyed unwillingly; the wills of his subjects rise up against his commands, and if
his power were not superior to their wills, they would never obey him. Sin is no king—but a tyrant in the souls of the saints, and therefore their wills, so far as they are renewed, cannot but rise against it. [The apostle, as Chrysostom and Theodoret observes, on Romans 6:12, does not say, Let not sin tyrannize, for that is sin's own work, and not ours. But he says, Let it not reign in you; for when a king reigns, the subjects do, as it were, actively obey and embrace his command, whereas they are rather patients than agents in a tyranny.]
O sirs! remember this forever, that the molesting, vexing, and tempting power of sin, does not speak out its dominion; for sin may molest, and vex, and tempt as an enemy—where it does not rule and reign as a king. As you see this day in many nations of the earth, there are many enemies that do molest, vex, and tempt the subjects of those nations, who yet are far enough off from having any rule or dominion over them.
But sin is in dominion, when it commands in the heart as a king in his throne, or as a Lord in his house, or as a general in his army—freely, boldly, universally, cheerfully; and when the soul does as freely, boldly, universally, and cheerfully subject itself to sin's commands. Where men commonly yield up their wills and affections to the commands of sin, there sin reigns. And this is the case of every unregenerate man.
But where the will does commonly make a stout opposition to sin, there it reigns not; now this is the case of every regenerate man. That prince cannot truly be said to reign in that kingdom, where commonly he meets with stout opposition; so it is here. A sincere Christian makes it the great business and work of his life, above all other things—to make all the opposition he can against his lusts, and is thoroughly resolved to die fighting against his sins—as Pietro Candiano, one of the Dukes of Venice, died fighting against the Nauritines—with the weapons in his hand. As Caesar said in a battle he fought against one of Pompey's sons, "At other times I fought for honor—but now I fight for my life!" So a sincere Christian fights against his sins—as for his life.
Castellio's opinion was vain, namely—that Christians have no combat between flesh and spirit, which is quite contrary to Scripture, Romans 7:14-24, Gal. 5:17, etc., and contrary to the experience of all saints, in all
the ages of the world. But,
[3.] Thirdly, When a man is usually insistent in his sinnings, in the face of all reprehensions and arguments which tend to dissuade him from sin —then sin is in dominion, Proverbs 29. 1; Jer. 5:3-4; and 44:15-17. When the constant bent of the heart is inflamed towards sin, and when the desires of the soul are insatiably carried after sin, and when the resolutions of the soul are strongly and habitually set upon sin—then sin is in the throne, and then it reigns as a king. When God hedges up the sinner's way with thorns—yet the sinner will break through all to his sin, Hosea 2:6-7; when life and death, heaven and hell, glory and misery, are set before the sinner—yet the sinner will be insistent in his sinnings, though he loses his life, his soul, and all the glory of another world, then sin reigns, Deut. 30:15-19, and 11:26-29. But,
[4.] Fourthly, When men ordinarily, habitually, commonly are very careful, studious, and laborious to make provision for sin, then sin reigns: Romans 13:14, "Make no provision for the flesh, to fulfill the lusts thereof;" or, as the Greek has it, "Make no projects for the flesh," or "cater not for the flesh." When a man's head and heart is full of projects how to gratify this lust, and how to satisfy that lust, and how to fulfill the other lust, then sin reigns, then it is in its throne. James 4:3, "You ask and receive not, because you ask amiss, that you may consume it upon your lusts." [David, in an hour of temptation, once made provision for his lusts, 2 Sam. 11:14-15. But this was not his course, his trade, etc.]
Both the law of God and nature requires me to make provision of shelter, food, clothing, and health for my body, and for theirs who are under my charge. But it may cost me my life, my estate, yes, my very soul, to make provision for my lusts. Such as ask amiss shall be sure to ask and miss. He who would make God a servant to his lusts, may ask long enough before God will answer. Of all affronts there is none to this—of making God a servant to our lusts. And where this frame of spirit is, there sin is in dominion, Hosea 2:8. He who abuses mercies to serve his lusts, fights against God with his own weapons, as David did against Goliath, and as Benhadad did against Ahab, with that very life that he had newly given him; such a soul, like the waters of Jordan, will at last certainly drop into the dead lake. "But,
[5.] Fifthly, When sin is commonly, habitually sweet, and the soul takes a daily pleasure and delight in it, then it reigns; as you may see by comparing these scriptures. [Job 20:12-13; Proverbs 2:14; Amos 6:13; Zeph. 3:11; 2 Thes. 2:12-3 Plutarch.] When a man daily takes as joyful contentment and satisfaction in his lusts, and in walking after the ways of his own heart, as he does in his highest outward enjoyments, or in his nearest and dearest relations, then certainly sin is in dominion. Such men as can go constantly on in a way of wickedness, merely to delight and please the flesh—such men are certainly under the power and reign of sin.
Many of the heathens, who knew what rational delights were, scorned sensual delights as inferior to them. These will one day rise in judgment against many of the professors in our days. I know there is no real pleasure or delight in sin. If intemperance could afford more pleasure than temperance, then Heliogabalus would have been more happy than Adam in paradise; yes, if there were the least real delight in sin, there could be no perfect hell, where men shall most completely sin, and most completely be tormented with their sins.
What sin is so sweet or profitable, that is worth burning in hell for—or worth being shut out of heaven for? etc. But,
[6.] Sixthly, When men commonly take part with sin, when they take up arms in the defense of sin, and in defiance of the commands of God, the motions of the Spirit, and the checks of conscience—then sin is in dominion. He who readily, resolvedly, and habitually fights sin's battles— is sin's servant, and without all question under the reign and dominion of sin. Look! as we groundedly conclude, that such men are under the reign and dominion of that king, that they readily, resolvedly, and habitually take up arms to fight for him; so when the inward faculties of the soul, and the outward members of the body, do readily resolve, and habitually take up arms to fight for sin, then and there sin is in dominion, as you may plainly see by consulting these scriptures. [Romans 6:19-20; Eph. 2:2-3; Titus 3:3.]
But where the soul readily, resolvedly, and habitually strives against sin, conflicts with it, and makes war against it—there it is not in dominion,
there it reigns not, as you may see by comparing these scriptures. [Romans 7:23-24; Gal. 5:17; Romans 8:13.] That man who can truly appeal to God, and say, Lord! you who know all hearts and things, you know that there is nothing under the whole heavens that I am so desirous and ambitious of as this—that my sins may be subdued, that my strongest lusts may be mortified, and that those very corruptions that my nature, constitution, and complexion are most inclined to, may be brought to an under control—that man who can appeal to God, and say, O Lord! whatever becomes of me, I will never be reconciled to any known sin; yes, Lord, though I should perish for ever—yet I am resolved to fight against my sins forever; let God do what he will against me, I will do all I can against my sins, and to honor my God—that man is not under the reign and dominion of sin. But,
[7] Seventhly, When sin commonly rises by opposition, then it reigns. Look! as grace, when it is in the throne, it rises by opposition: 2 Sam. 6:22, "I will yet be more vile;" Mark 10:47-48, "And many charged him who he should hold his peace: but he cried the more a great deal, O Son of David, have mercy on me"; [ Acts 4:6-34, 5:40-42.] So when sin is in the throne, it rises higher and higher by opposition. As the more water you cast upon lime, the more fiercely it burns; so when sin is in its reign and dominion, it flames out the more by opposition. Witness the Jews' malice and envy against Christ, which, when it received but a little easy, gentle check by Pilate, they cried out so much the more, "Crucify him! crucify him!" Mark 15:12-14.
A man who is under the reign and dominion of sin, is like the rainbow; the rainbow is never on that side of the world that the sun is—but wherever it appears, it is in opposition against the sun: if the sun be in the east, the rainbow is in the west, etc. Where sin has the throne, it will still rise higher and higher by opposition. Reprove a swearer for swearing, and he will swear so much the more; yes, many times he will swear that he did not swear, when indeed he did. And so it holds in all other vices that the sinner is given up to. It is said of Catiline, that he was a compound and bundle of warring lusts and vices; the same may be said of all others, where sin is in dominion. But,
[8.] Eighthly, and lastly, If the Lord Jesus Christ has not dominion over
you, then sin has certainly dominion over you, Romans 6:17-18. Christ has no dominion over that soul, which sin has dominion over, and sin has no dominion over that soul, which Christ has dominion over. Christ and sin cannot have dominion over the same soul at one and the same time; Christ's dominion is destructive to sin, and inconsistent with sin's dominion, etc.
Question. "But how shall I know whether the Lord Jesus Christ has dominion over my soul or not? How shall I know whether the Lord Jesus Christ is my Lord or not? For if I can but groundedly conclude that Christ is my Lord, then I may very boldly, safely, and undoubtedly conclude—that sin is not my Lord. But if Christ be not my Lord, I may more than fear that sin is certainly my Lord.
Answer. Can you truly say, in the presence of the great and glorious God, who is the trier and searcher of all hearts—that you have given up your heart and life to the rule, authority, and government of Jesus Christ; and that you have chosen him to be your sovereign Lord and King, and are truly willing to submit to his dominion, as the only precious and righteous, holy and heavenly, sweet and pleasant, profitable and comfortable, safe and best dominion in all the world; and to resign up your heart, your will, your affections, your life, your all—really to Christ, wholly to Christ, and only to Christ? [Psalm 139:23-24, 26:2; Jar. 11:20, 17:10; Proverbs 17:3; 1 Thes. 2:4.] Can you truly say, O dear Lord Jesus! other lords, namely—the world, the flesh, and the devil—have too long had dominion over me. But now these lords I utterly renounce, I forever renounce, and do give up myself to you, as my only Lord, beseeching you to rule and reign over me forever and ever, Isaiah 26:13; O Lord, though sin rages, and Satan roars, and the world sometimes frowns, and sometimes fawns—yet I am resolved to own you as my only Lord, and to serve you as my only Lord, Joshua 24:5. My greatest fear is of offending you, and my chief care shall be to please you, and my only joy shall be to be praise and honor you. O Lord, I can appeal to you in the sincerity of my heart, that though I have many invincible weaknesses and infirmities which hang upon me, and though I am often worsted by my sins and overcome in an hour of temptation—yet you who know all thoughts and hearts—you know that I have given up my heart to the obedience of Jesus
Christ, and do daily give it up to his rule and government. You know that it is the earnest desire of my soul, above all things in this worldhat Jesus Christ may set up his laws in my heart, and exercise his dominion over me.
Now, doubtless there is not the weakest Christian in the world—but can venture himself upon such an appeal to God as this is. And without all question, where such a frame and temper of spirit is, there the dominion of Jesus Christ is set up. And where the dominion of Christ is set up, there sin has no dominion. But where the dominion of Christ is not set up, there sin is in full dominion. Christ's dominion cannot exist with sin's dominion, nor can sin's dominion exist with Christ's dominion, Mat. 6:24.
Now by these eight things, if men are not resolved beforehand to put a cheat upon their own souls, they may know whether their sins have dominion over them or not, and so accordingly conclude for or against themselves. "But,
[15.] Fifteenthly, and lastly, A godly man may argue thus: There is no condemnation to those who do not walk after the flesh—but after the Spirit, Romans 8:1. I do not walk after the flesh—but after the Spirit; therefore there is no condemnation to me. [Walking, in Scripture, signifies to hold on a course of life, Gen. 5:22, and 18:1.] Walking after the flesh notes a course of sin. Walking after the Spirit notes a course of godliness. Now, to such as keep off from a course of sin, and that keep on in a course of godliness—there is no condemnation. There is not one condemnation; for God the Father won't condemn such a person; nor will Jesus Christ condemn such a person; nor will the Holy Spirit condemn such a person; nor will the word of grace condemn such a person; nor is there any commandment or threatening which will condemn such a person; no, nor will such a man's own heart or conscience, if it is rightly informed, condemn him. And therefore well may the Holy Spirit say to such a one, There is no condemnation to such a one; there is not one condemnation! etc.
Now thus you see, "by comparing spiritual things with spiritual things," and by a rational arguing from Scripture, a man may attain unto a
comfortable certainty of his gracious state, and safely and groundedly conclude his saving interest in Christ. Now this assurance of God's favor, "by the witnessing of our own spirits," is more easily attained than most Christians imagine; for let a gracious man but clear himself of heartcondemning sins, and rationally argue as before has been hinted, and he will speedily reach to some comfortable, supporting, soul-satisfying and soul-quieting assurance, there being an infallible connection between the fore-mentioned graces and future glory, 1 John 3:20-21. These fifteen arguments may well be looked upon as fifteen sure and infallible evidences of the goodness and happiness of a Christian's estate.
Oh that you would often, every day, think on this, namely—that the undoubted verity of God's promises proves an inseparable connection between true faith and eternal glory: "Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life. "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." John 3:14-16. "Truly, truly"—these serious asseverations or protestations amount almost to an oath—"I say unto you, He who hears my words, and believes on him who sent me, has everlasting life, and shall not come into condemnation. But has passed from death to life." John 5:24. "He who believes on the Son has everlasting life." John 3:36. He has it in the promise, he has it in the firstfruits, Romans 8:23; he has it in the pledge, Eph. 1:13-14; and he has it in Christ his head, Eph. 2:6. "He who believes, and is baptized, shall be saved; he who believes not shall be damned." Mark 16:16. "Behold, I lay in Zion a chief corner-stone, elect, precious: and he who believes on him shall not be confounded." 1 Peter 2:6. "For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day." John 6:40. Verse 47, "Truly, truly, I say unto you, He who believes on me has everlasting life."
John 11:25, "Jesus said unto her, I am the resurrection and the life: he who believes in me, though he were dead—yet shall he live." Verse 26, "And whoever lives, and believes in me, shall never die." John 20:31, "But these are written, that you may believe that Jesus is the Christ, the Son of God; and that believing you might have life through his name." Look! as
certainly as the unbeliever shall be cast into outer darkness, so certainly shall the believer be partaker of the glorious inheritance of the saints in light; for certainly the promises are as true as the threatenings.
Acts 16:30-31, "Believe on the Lord Jesus Christ—and you shall be saved." The apostle speaks not doubtingly, Perhaps you shall be saved; nor they do not say, Believe on the Lord Jesus Christ, and it may be you may go to heaven. But they speak boldly, confidently, peremptorily, "Believe on the Lord Jesus Christ, and you shall be saved." Joshua 23:14, 21:45. O my soul! what greater certainty and security can any man have than the infallible promise of that God who is truth itself, who will not, who cannot, deny his word? But the same love and free grace that moved him to infuse grace into his children's souls, will move him also to keep the word which has gone out of his mouth, and to make good whatever he has promised. Thus you evidently see that the promises prove an inseparable connection between grace and glory, between faith and everlasting life; so that, let me but prove that I have a saving faith, and the scriptures last cited prove infallibly that I shall be saved.
Oh, labor as for life, daily to give a firm and fixed assent to the truth of those blessed promises last cited, and hold it as an indisputable and inviolable principle, that whoever believes on the Lord Jesus Christ, or whoever has received Christ as his Lord and Savior, shall be certainly saved. [1 Tim. 1:15; 1 John 1:9; Heb. 6:17-18; Ezek. 32:11, 18:32; 1 John 5:10-14; James 2:19.] This is the person that has the word, the promise, the covenant, the oath of that God who cannot possibly lie, or die—for the pardon of his sin, and for the salvation of his soul. Now,
O my soul, what more security could you ask, than that which the great Jehovah, the faithful God, of his own accord, has given to you, namely, his word and his oath? Now not to believe God upon his promise and oath, is to make him a liar, yes, the worst of liars; yes, it is to do worse than the devils, for they "believe and tremble." Though the word of the Lord deserves the greatest credit that any mortals can give unto it, he being truth itself who has said it, though it has no oath nor no asseverations to be its surety—yet God, in his infinite condescending love to poor sinners, that he may sink the truth of what he says deeper into the hearts and minds of his people, and leave the fairer and fuller print in our
assents to the same, he sets on the word of promise with the weight of asseverations and oaths; yes, and to all these he has annexed his broad seal, the Lord's supper, and the privy seal of his Spirit. Oh unreasonable unbelief! shall not the oath of God silence all disputes? A man would never desire of any honest man, so much as God has condescended to, for the confirmation of our faith. Witness his promises, his covenant, his oath, and his seals; and therefore let us give glory to him by believing, and quietly rest upon his faithfulness.
O sirs! that soul who dares not take his sanctification as an evidence, yes, as a choice and sure evidence of his saving interest in Christ, and of the Lord's precious love to him, according to the promises of his favor and grace, several of which has been but now under consideration, that soul ought to acknowledge it as his sin, yes, as his great sin, for which he deserves to be smartly rebuked, as making God a great liar. O my friends! it is a spiritual peevishness and sinful crossness that keeps many godly men and women long in a sad, dark, doubting, perplexed, and disconsolate condition. And certainly it is no small sin to set light by any work of the blessed Spirit, and the joy, comfort, and peace that we might have by it. Ah, how many are there who fear the Lord—who quench, grieve, vex, and provoke the Holy Spirit, by denying his work, and by quarreling against themselves, and the blessed work of the Spirit in them! Certainly it is the duty of every Christian to hear as well what can be said for him, as what can be said against him.
Many poor, weak, and yet sincere Christians, are often apt to be too sour, rigid and bitter against their own souls; they love to practice a merciless severity against themselves; they do not objectively, impartially consider how the case stands between God and their own souls. [Psalm 72:2, Psalm 88; Job. 15:11, Job 16:8-9.] It is in this case, as Solomon speaks in another: "One man pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth," Proverbs 13:7. That is, there be those in the world who pretend they are rich, and make a show before men as if they were men of great estates, whereas indeed they are exceeding poor and needy. [Ever since man ceased to be what he should be, he strives to seem to be what he is not. It is not the outward show, which shows what things are.]
There are not a few that stretch their wing beyond their nest; that bear a port beyond their estates; that dress up themselves with other men's plumes, laying it on above measure in clothes, in high entertainments, in stately buildings, in great attendance, etc., when not worth one groat in all the world. And there are others again who are exceeding rich and wealthy, and yet look upon themselves to be very poor and needy. To apply this spiritually, it is the damning sin of the self-flattering hypocrite, to make himself rich, to make himself significant, to make his condition better than it is, Rev. 3:17. And it is the vanity, the folly of some sincere Christians to make their condition worse than indeed it is, to make themselves more miserable and unhappy than indeed they are. Ah, Christians! it is sad with you, it is night with you, when you read over the evidences of God's love to your souls, as a man does a book which he intends to confute. Is it not sad when Christians shall study hard to find evasions to wheel off all those comforts, refreshings, cheerings, and supports, which are offered to them, which are due to them, and that they may upon gospel grounds justly claim as their portion, as their inheritance? And oh that all such Christians would seriously and frequently lay to heart these eight things.
[1.] First, That they highly dishonor the blessed God, and the work of his grace, by denying that which he has done for them and wrought in them.
[2.] Secondly, They are spiritual murderers, they are self-murderers, they are soul-murderers; for by this means they stab and wound their own precious souls and consciences through and through with many a deadly dart. Now is there any murder like to spiritual murder, to selfmurder, to soul-murder? Surely not. "But,
[3.] Thirdly, They are thieves; for by this means they rob their own precious souls of that joy, peace, comfort, rest, content, assurance, and satisfaction which otherwise they might enjoy. Now there is no theft to spiritual theft; and of all spiritual theft, there is none to that which reaches the precious and immortal soul. Even the godly man will walk uncomfortably so long as he concludes and strongly fears that his estate is sinful; for sensible comfort rises or falls, comes on or goes off, according to the strength of our judgment and present apprehensions. Observe, it is
not what indeed our estate is—but what we judge of it, which breeds in us sensible comfort or discomfort. A sound sincere heart be very heavy and disconsolate upon an unsound misconstruction and judging of its true condition. But,
[4.] Fourthly, They bear false witness against Christ, his Spirit, their own souls, and the work of grace that is wrought in them. Oh how many dark, doubting, drooping Christians are there, who, if you would give them ten thousand worlds—yet would never be brought to bear false witness against their poorest neighbor, brother, or friend—and that out of conscience, because of that command, "You shall not bear false witness," etc., who yet make no conscience, no bones of it, frequently to bear witness against the Lord Jesus Christ, and his gracious works upon their own hearts! But,
[5.] Fifthly, They join with Satan and his work and his suggestions, and with that strong party he has in them, against the Lord Jesus Christ and his work, and his weak party in them. Sin is Satan's work, and grace is Christ's work. Now, how sad is it to see a Christian fall in with Satan's work in him, against the work of Christ that is in him. Satan has a strong party in their souls, and Christ has but a weak party. Now, how unjust is it for them to help the strong against the weak, when they should upon many accounts be a-helping the weak against the strong, a-helping the Lord against the mighty, a-helping weak grace against strong and mighty corruptions. Ah, how skillful and careful are many weak Christians to make headway against the work of Christ in their own souls, and to plead hard for Satan and his works in them, as if they had received a fee from him to plead against Christ and their own souls.
O Christians! that you would be wise at last, and let Baal plead for Baal, let Satan plead for himself—but you plead for Christ and that seed of God that is in you. Well, remember this—that as fire is often hidden under the embers, so grace is often hid under many foul distempers. And as a little fire is fire, though it be even smothered under the embers, so a little grace is grace, though it be even smothered under much corruption, 1 John 3:9.
Now, by these short hints you may easily perceive how many royal commands these poor Christians transgress who deny and belie the
blessed work of the Lord in them. But,
[6.] Sixthly, They rob the Spirit of all the honor and glory that is due unto him for that blessed work of grace and holiness that he has formed up in their hearts. Oh what a grief and dishonor must it be to the Holy Spirit, that when he has put forth a power in men's hearts equivalent to that by which the world was created, and by which Christ was raised from the dead, we find it overlooked, and not at all acknowledged, Romans 8:11. The Holy Spirit is very tender. But do these poor doubting souls behave tenderly to him? Surely not.
Dear Christians, the standing law of heaven is, "Quench not the Spirit," 1 Thes. 5:19. You must remember that you may grieve and quench the Spirit:
(1.) not only by your enormities, Isaiah 63:10;
(2.) not only by refusing the cordials and comforts that he brings to your doors, yes, which he puts to your mouths, Psalm 77:2;
(3.) not only slighting and despising his gracious actings in others, Acts 2:13;
(4.) nor only by fathering those sins and vanities upon him who are only the brats and fruits of Satan and your own hearts. But also,
(5.) in the fifth place, by misjudging and miscalling the precious grace that he has wrought in your souls, as by judging and calling your faith fancy, your sincerity hypocrisy, your wisdom folly, your light darkness, your zeal wild-fire, etc.
Now, O sirs! will you make conscience, yes, much conscience, of quenching the Spirit in the four first respects, and will you make no conscience of quenching the Spirit in this fifth and last respect? Oh, how can this be? Oh, why should this be? But,
[7.] Seventhly, They hinder grace greatly; for how can grace spring, and thrive, and flourish, and increase in the soul, when the soul is full of daily fears and doubts that the root of the matter is not in it, Job 19:28; or that
the root is still unsound; or that the work that is passed upon it is not a work of God's saving power, 1 Thes. 1:5; or that it is not a special and peculiar work—but some common work of the Spirit, which a man may have and go to hell? But,
[8.] Eighthly, and lastly, They very much discourage, dishearten, and disanimate many poor, weak Christians, who observing of them, of whom they have had very high and honorable thoughts for the grace of God that they have judged to be in them, to be still a-questioning of their integrity, and still a-doubting of the graciousness and goodness of their conditions, do begin to question their own estates and conditions; yes, and many times peremptorily to conclude that surely they have no grace, they have no saving interest in Christ, and that all this while they have but put a cheat upon their own souls.
Now, oh that all poor, weak, dark, doubting Christians would never leave praying over these eight things, and pondering upon these eight things, until they are perfectly cured of that spiritual malady that they have been long laboring under, and which has been very prejudicial to the peace and comfort of their own souls.
Dear hearts, a gracious soul may safely, boldly, constantly, and groundedly say that which the word of the Lord says. Now, the word of the Lord says, that "the poor in spirit are blessed, and that those who mourn are blessed, and that those who hunger and thirst after righteousness are blessed, and that those who are pure in heart are blessed," Mat. 5:3-4, 6, 8—and therefore he is blessed. And assuredly he who cannot embrace and seal to these as true and blessed evidences of a safe and happy condition, is greatly to lament and mourn over his unbelief, and earnestly to seek the Lord to persuade his heart and to satisfy and overpower his soul in this thing, as the poor man in the Gospel did: Mark 9:24, "And straightway the father of the child cried out with tears, Lord, I believe; help my unbelief."
O sirs! the condition of the promises last cited being fulfilled, the promises themselves must certainly and infallibly be fulfilled, else the great and blessed God would lie, be unrighteous, unfaithful, and deny himself; [Joshua 21:45, 23:14-15; 1 John 5:10-12.] which is as impossible
as for God to die, or to send another Savior, or to give his glory to graven images. Assuredly the too hard, the too harsh, the too severe, the too jealous thoughts and conjectures; and the too humble, if I may so speak, censures and surmises that many weak, doubting Christians have of themselves, or of the goodness or graciousness of their estates, by reason of the weakness of their graces, or depth of melancholy, or the present prevalency of some unmortified lusts, or the subtlety of Satan—shall never make void the faithfulness of God, or the promises of God, which in Christ Jesus are all yes and amen, 2 Cor. 1:20.
Doubtless God will never shut any poor, weak, doubting Christian out of heaven, because through bashfulness, or an excess of modesty, or the present darkness that is upon his understanding, or through the ungroundedness of some strong fears of an eternal miscarriage, he cannot entertain such good thoughts, such honest thoughts, such gracious thoughts of himself, or of the goodness or happiness of his condition, as he should entertain, and as he would entertain, if once he could but be too hard for the world, the flesh, and the devil.
Oh that you would remember this forever, namely—that the Lord never makes any promises to support, comfort, cheer, and encourage his people against their sadness, darkness, doubts, and droppings—but they shall support, comfort, cheer, and encourage his poor people in that condition; for otherwise the Lord should provide means for an end, out of his infinite wisdom, love, and tender care and compassion towards his people, and yet they should never attain that end. But thus to imagine is no small folly; yes, it is little less than blasphemy. Well, sirs! this is to be forever remembered, namely, that whatever gift or grace of God in man brings him within the compass of God's promises of eternal favors and mercies, that gift, that grace, must needs be an infallible sign or evidence of salvation. But such are the gifts and graces specified in the fifteen particulars but now cited, and therefore that soul that really finds those gifts and graces in himself, or any of them, shall certainly be saved. But,
9. The ninth maxim or consideration. Consider this—That in different men there are different degrees of assurance. And in one and the same gracious soul there are different degrees of assurance at different times—but there is in no man at any time in this life perfection of
degrees; for our understanding and knowledge in this life is imperfect both as to the faculty and its acts. 1 Cor. 13:12, "For now we see through a mirror darkly (Gr., in a riddle)—but then face to face. Now I know in part —but then shall I know even [Look! as God knows me after a manner agreeable to his infinite excellency, so shall I know God according to my capacity, not obscurely—but perfectly, as it were face to face.] as also I am known." A clear, distinct, immediate, full, and perfect knowledge of God is desirable on earth—but we shall never attain to it until we come to heaven. This well is deep, and for the most part we lack a bucket to draw with. The best of men can better tell what God is not—than what he is; the most acute and judicious people in divine knowledge have and must acknowledge their ignorance. Witness that great apostle Paul, who learned his divinity among the angels, and had the Holy Spirit for his immediate tutor—yet he confesses that he knew but in part.
Certainly there is no man under heaven who has such a perfect, complete, and full assurance of his salvation—as that one degree cannot be added to the former. Neither is there any repugnancy in asserting an infallible assurance and denying a perfect assurance; for I infallibly know that there is a God, and that this God is holy, just, and true, and yet I have no perfect knowledge of a deity, nor of the holiness, justice, and truth of God, for in this life the most knowing man knows but in part.
Dear friends! in the church of Christ there are believers of several growths: there are fathers, young men, children, and babes, 1 John 1:1314; 1 Peter 2:2. And as in most families there are commonly more children and babes than grown men, so in the church of Christ there are commonly more weak, staggering, doubting Christians than there are strong ones, grown up to a full assurance. Some think that as soon as they are assured, they must needs be void of all fears, and filled with all joy in believing—but this is a real mistake; for glorious and ravishing joy is a separable thing from assurance; nor yet does assurance exclude all doubts and fears—but only such doubts and fears as arises from infidelity and reigning hypocrisy. But,
10. The tenth maxim or consideration. Consider, We have no ground from Scripture to expect that God should, either by a voice from heaven, or by sending an angel from about his throne, or by any glorious
apparitions or strong impressions, or by any extraordinary way of revelations—assure us that we do believe, or that our grace is true, or that our saving interest in God and Christ is certain, or that our pardon is sealed in heaven, or that we are in a justified state, and that we shall be at last undoubtedly saved. Oh no! But we are to use all those blessed helps and means which are appointed by God, and common to all believers, for the obtaining of a particular assurance that we are believers, and that our state is good, and that we have a special propriety in Christ and in all the fundamental good that comes by him.
Mark—he who will receive no establishment, no comfort, no peace, no assurance, except it be administered by the hand of an angel, and witnessed to by some voice from heaven, etc., will certainly live and die without establishment, comfort, peace, or assurance. Gregory tells us of a religious lady, who, being much troubled about her salvation, did write unto him, that she "would never cease importuning of him until he had sent her word that he had received a revelation from heaven that her sins were pardoned, and that she was saved." To whom he returned this answer, "That it was a hard and altogether a useless matter which she required of him; it was difficult for him to obtain, as being unworthy to have the secret counsels of God to be imparted to him, and it was as unprofitable for her to know: and that, first, because such a revelation might make her too secure. And secondly, because it was impossible for him to demonstrate and make known unto her or any other the truth and infallibility of the revelation which he had received to be from God, so that, should she afterwards call into question the truth of it, as well she might, her troubles and doubtings concerning her salvation would have been as great as they were before."
Oh therefore, let all believers that would have sure establishment, sound comfort, lasting peace, and true and sweet assurance of the love of God, and of their saving interest in Christ, etc., take heed of flying unto revelations, visions or voices from heaven—to assure them of their salvation, and of the love of God, and of their saving interest in Christ, etc. If you who are advantaged to consult church history, you will find upon record that where one has been mistaken about searching his own heart, and trying his ways, and observing the frame and temper of his
own spirit—many hundreds have been eternally deceived and deluded by voices, visions, apparitions, revelations, and strange impulses and strong impressions, especially among the Romanists, 2 Thes. 2:9-12. And within these few years, have not many hundreds in this nation fallen under the same woeful delusions, who are all for crying up a light within, and a Christ within? etc. And this you are seriously and conscientiously to observe in opposition to the papists, who boldly and stoutly affirm that assurance of a man's salvation can be had by no other means than by extraordinary revelation. Witness the council of Trent, who have long since said, "That if any man says that he knows he shall certainly persevere, or infallibly be assured of his election, except he has this by special revelation, let him be Anathema." Without all question, God will one day cross and curse such a wicked council, which curses his people for asserting and maintaining that that may certainly be obtained in this life, as I have sufficiently proved by ten arguments in my treatise called Heaven on Earth, from page 1 to page 26.
I think there is a great truth in that Confession of Faith, which says that "infallible assurance does not so belong to the essence of faith—but that a true believer may wait long and conflict with many difficulties before he is partaker of it. Yet, being enabled by the Spirit to know the things which are freely given him of God, he may without any extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure." [1 John 5:13; Isaiah 50:10; Mark 9:24; 1 Cor. 2:12; 1 John 4:13-14; Heb. 6:11-12; Eph. 3:17-19; 2 Peter 1:10] But,
11. The eleventh maxim or consideration. Consider that probabilities of grace, of sincerity, of a saving interest in Christ, and of salvation—may be a very great help, and a singular support, and a special cordial and comfort to many precious Christians who lack that sweet and blessed assurance that their souls do earnestly breathe and long after. There are doubtless many thousands of "the precious sons and daughters of Zion comparable to fine gold," Lam. 4:2, who have not a clear and full assurance of their saving interest in Christ, nor of the saving work of God upon their souls, who yet have many evidences of grace, and of a saving interest in Christ. Now doubtless evidences of grace and of a saving
interest in Christ may serve to keep off fears and doubts, and darkness and sadness, and all rash and peremptory conclusions against a man's own soul, and his everlasting welfare, and may contribute very much to the keeping up of a great deal of peace, comfort, and quietness in his soul. The probable grounds that you have grace, and that God has begun to work powerfully and savingly upon you, are mercies more worth than ten thousand worlds. Will you please seriously and frequently to dwell upon these ten particulars.
[1.] First, That though many weak gracious souls do not enjoy communion with God in joy and delight—yet they do enjoy communion with God in sorrow and tears, Hos. 12:4; Isaiah 38:3; Psalm 51:17. A man may have communion with God in a heart-humbling, a heart-melting, and a heart-abasing way, when he has not communion with God in a heart-reviving, a heart-cheering, and a heart-comforting way. It is a very great mistake among many weak, tender-spirited Christians, to think that they have no communion with God in duties, except they meet with God embracing and kissing, cheering and comforting up their souls. And oh that all Christians would remember this once for all, namely—that a Christian may have as real communion with God in a heart-humbling way, as he can have in a heart-comforting way, John 20:11-19. A Christian may have as choice communion with God when his eyes are full of tears, as he can have when his heart is full of joy. When a godly man upon his dying bed was asked which were his most joyful days, either those before his conversion or those since his conversion, upon which he cried out, "Oh give me my mourning days again, give me my mourning days again, for they were my most joyful days." Many times a poor Christian has never more joy in his heart than when his eyes are full of tears. But,
[2.] Secondly, Though many poor, weak, doubting, trembling Christians dare not say that they do love the Lord Jesus Christ—yet they dare say that they would love the Lord Jesus Christ with all their hearts, and with all their souls, and they dare say, that if it were in their power, they would even shed tears of blood because they cannot love Christ both as they would and as they should. [It was a famous saying of Austin's, he loves not Christ at all—who loves not Christ above all.] Blessed Bradford would sit and weep at dinner until the tears fell on his plate, because he
could love God no more. So the poor, doubting, trembling Christian mourns and laments because he can love Christ no more. "A man may love gold, and yet not have it—but no man loves God but he is sure to have God," says Augustine. A godly man once cried out, "I had rather have one Christ, than a thousand worlds."
[3.] Thirdly, Though many poor, weak, doubting, trembling Christians dare not say that they have grace—yet they dare say that they prize the least grain of grace above all the gold and silver of the Indies. Were all the world a lump of gold, and in their hands to dispose of it, they would give it for grace, yes, for a little grace. Now certainly no man can thus highly prize grace but he who has grace. No man sees the worth and luster of grace, no man sees a beauty and excellency in grace, no man can value grace above the gold of Ophir—but he whose heart has been changed, and whose eyes has been opened by the spirit of grace. But,
[4.] Fourthly, Though many poor, doubting, trembling Christians dare not say that their condition is good, that their condition is safe and happy —yet they dare say that they would not for ten thousand worlds change their conditions with the vain and debauched men of the world—who delight in sin, who wallow in sin, who make a sport of sin, and who live under the reign and dominion of sin. They had rather, with Lazarus, be full of sores and full of needs, and live and die in rags, and after all be carried by angels into Abraham's bosom, than with Dives, every day to fare sumptuously, and be clothed gloriously, and perish eternally, Luke 16. Though they are poor—and wicked men are rich; though they are debased—and wicked men are exalted; though they are empty—and wicked men are full; though they are low—and wicked men are high; though they enjoy nothing—and wicked men enjoy everything. Yet they would not for as many worlds as there be men in the world change conditions with them. But,
[5.] Fifthly, Though poor, doubting, staggering, trembling Christians dare not say that they do not sin, because there is not a just man upon the earth, who does good and sins not: Eccles. 7:20, "And because no man can say I have made my heart clean, I am pure from my sin;" Proverbs 20:9, "And because in many things we offend all;" James 3:2, And because "if we say we have no sin we deceive ourselves, and the truth is
not in us;" 1 John 1:8, chapter 3:6, 810. Yet they dare say that they would not willingly, willfully, wickedly, resolutely, maliciously, and habitually sin against the Lord to gain the whole world. Though they dare not say they do not sin—yet they dare say, if they might have their choice, they would never dishonor God more, nor crucify the Lord of glory more, nor grieve the Spirit of grace more, nor wound conscience more, nor cloud the face of God more, nor darken their evidences for heaven more, nor interrupt their communion with God more, etc. But,
[6.] Sixthly, Though poor, doubting, staggering, trembling Christians dare not say that God is their God, or that Christ is their Redeemer, or that the Spirit is their Comforter. Yet they dare say, that if God, and Christ, and the Spirit, and grace and glory, and holiness and happiness, were offered to them on the one hand—and all the honors, pleasures, profits, delights, and carnal joys of the world were offered them on the other hand—they had ten thousand times rather, they had infinitely rather, choose God, and Christ, and the Spirit, and grace and holiness, and everlasting happiness, than the contrary. Cant. 5:10; Deut. 26:17; Psalm 73:25; Philip. 3:6-8. Look! as Rachel cried out, "Give me children, or I die," Gen. 30:1; so these poor hearts are still crying out, "O Lord, give me yourself, or I die; give me your Christ, or I die; give me your Spirit and grace, or I die; give me pardon of sin, or I die; lift up the light of your countenance upon me, or I die; bring me under the bond of the covenant, or I die. O Lord, let all these things be done, or I am undone, and that forever; Lord, let the men of this world take the world, and divide it among themselves; let me but enjoy yourself, your Christ, your love, and I shall say, "My lot is fallen to me in a pleasant place, and truly I have a goodly heritage," Psalm 16:5, 6. But,
[7.] Seventhly, Though poor, doubting, staggering, trembling Christians dare not say that they have grace in their own hearts—yet they dare say that they dearly love, and highly honor, and greatly prize the graces of the Spirit which they see sparkling and shining in the hearts and lives and lips of other saints. [Acts 11:23; Psalm 15:4; Psalm 16:3; Lam. 4:2; 1 You. 1:2-3; Heb. 11:38.] And they dare say that there are no men in all the world who are so precious, so lovely, so worthy, and so honorable
in their eyes, or so high in their esteem—as those who have the image of God, of Christ, of holiness, most clearly, fairly and fully stamped upon them. But,
[8.] Eighthly, Though poor, doubting, trembling Christians dare not say that they have such strength and power against their sins as they would have, or as they should have, or as many of the dear saints of God have, who often lead captivity captive. Yet they dare say, that when the Lord is pleased, now and then, by his Spirit, power, word, grace, etc., to help them, though it be but a little, against their sins, to help them in any measure to subdue their sins, or to assist them to bring any one sin or another to an under, or to arm them against any temptations, occasions, or provocations to sin—there are no such times or seasons of joy, comfort, delight, refreshing, and contentment to their souls as these are. Psalm 65:3, Gal. 5:14. The language of their souls in such a day as this is, is this: Oh that it might be always thus with us! Oh that every day we might lead captivity captive! Oh that every day we might have our lusts at an under! Oh that every day we might triumph over the old man! Oh that every day one lust or another might fall before the power, the Spirit, the presence, the grace of our Lord Jesus Christ. But,
[9.] Ninthly, Though poor, doubting, staggering, trembling Christians dare not say that they make so much advantage, so much earnings of the sermons they hear, or of the prayers they make, or of the scriptures they read, or of the communion of saints that they enjoy, as others do. Yet they dare say that they would not for all the world cast off praying, or hearing, or reading, or the communion of saints, and give up themselves to the ways of sin and Satan, and the world. Psalm 4:3; 66:19-20; 138:8; Lam. 3:55-58. But,
[10.] Tenthly and lastly, Though poor, doubting, staggering, trembling Christians dare not say that Christ is their Savior—yet they dare say that they desire and endeavor to honor Christ as their Lord, though they cannot see Christ bestowing himself on them as their Redeemer, John 20:28—yet they are willing to make a resignation of themselves up to him as their king; they are willing to resign up their hearts and lives to the government of Jesus Christ. Though they cannot find comfort—yet they will oppose sin; though they cannot comprehend Christ—yet they will not
willingly offend Christ; though they cannot see their own propriety in Christ—yet they desire nothing more than that Christ may claim a propriety in them; though they cannot see Christ as a friend—yet they can look upon sin as an enemy; though they cannot close with the promises— yet they will close with the precepts; though they cannot close with the privileges of a Christian—yet they will close with the services of a Christian; though they cannot share in the comforts of a Christian—yet they will side with the duties of a Christian; though they cannot clear up their saving interest in Christ—yet they are willing to yield subjection to Christ; though they lack strength to throw themselves into the arms of Christ to save them—yet they will cast themselves at the feet of Christ to serve him; though they lack the light of comfort and consolation—yet they will walk in the light of God's commands and directions, Isaiah 50:10.