Front matter (continued, part 27)
(4.) Fourthly, When others' presence, counsel, and examples have an influence upon them. Oh, now they keep religious duties! Joash did that which was right in the sight of the Lord—all the days of Jehoiada the priest. But when Jehoiada was dead, Joash serves groves and idols, and turns a deaf ear to those prophets who testified against him, and gives Zechariah his passport out of the world for speaking against his evil manners, and the wicked courses of his princes and people, 2 Chron. 24:2, 17-23.
While the good judges lived, the Israelites kept close to the service of God: Judges 2:7, "And the people served the Lord throughout the lifetime of Joshua and the leaders who outlived him—those who had seen all the great things the Lord had done for Israel." But when the good judges were dead, the Israelites did what was right in their own eyes: every man's lust was his law, Judges 17:6, and chapter 21:25.
While Moses was present, there was no talking of a golden calf—but no sooner was his back turned, that the Israelites make a golden calf, and worship it when it was finished! Exod. 32:1-9, etc.
But now mark, that obedience which springs from saving faith, that is a constant obedience. That is constant in opposition to fits and starts, and imports the course and bent of a Christian's life, which is always to walk with, God, to cleave to God, to follow God, and to obey God. But,
[7.] Seventhly and lastly, That obedience which springs from saving faith—is directed to right ENDS. Gospel obedience has always gospel ends attending it.
Question. What are these right ends?
Answer. They are these nine.
(1.) First, To testify our thankfulness to the Lord for all his favors and benefits that we have received from him. Psalm 8:1-4; 116:12, etc.
(2.) Secondly, To recover the image of God again, to the height of what we are able. The first Adam lost the image of God by his disobedience. Now, this image of God we recover again in Christ our second Adam. But so as that the more enlightened, the more holy, the more humble, the more heavenly, the more righteous, the more gracious, and the more obedient we are—the more we recover of this image of God, which consists in knowledge, righteousness, and true holiness, Eph. 4:24.
Now, says the believer, my intent is to recover that precious image of God which I lost in the first Adam, and therefore do I labor to come up to the highest pitches of obedience, because the higher I rise in my obedience, the more I shall recover of the lost image of God. I know that I lost this image by partaking of the disobedience and pollution of the first Adam. And I know that I have recovered in part the same image by partaking of the obedience and holiness of the second Adam. And I yet further know that the more holy and obedient I am, the more I shall be like God, who is holiness itself, and the more I shall recover of that blessed image which consists in perfect holiness.
(3.) Thirdly, Not for the justification of their person, for that is only by Christ's complete obedience, which is made theirs by faith. 1 Cor. 1:30, Colos. 2:10. But for the manifestation of their justifying faith, according to that of the apostle, James 2:17-18; 26, etc.
(4.) Fourthly, That they may imitate the Lord Jesus Christ, that they may be the more conformable to Christ their head, who proposes his holiness to believers as a pattern for them to follow, as a copy for them to write after. 1 John 2:6, "He who says he abides in him, ought himself also to walk even as he walked." Now says the believer, oh how holy, how humble, how heavenly, how meek, how compassionate, how zealous, how exemplary, how convincing, how winning, how obedient was Jesus when in this world! and therefore, O
my soul! look to it, that you make it your business, your work, your heaven—to imitate the Lord Jesus to the utmost that you are able to reach to, Mat. 11:28-29.
(5.) Fifthly, Though not for the obtaining of salvation, that being made sure to us by Christ—yet for the obtaining of assurance of salvation, and for the making of our calling and election sure, according to that word, 2 Peter 1:5-11.
(6.) Sixthly, That they may keep up their communion with God; for though the union the saints have with God by Christ depends wholly upon that which is outside of them—namely, their being married to Christ, and clothed with his righteousness—yet the communion which the saints have with God through the Spirit has much dependence upon a saint's walking, and upon his obedience. So that, if a saint shall dare to walk carnally and loosely, though he shall not break the marriage-knot, and lose his union with Christ—yet he will by such sinful practices grieve the Spirit, and lose his communion with God, Jer. 3:14, Isaiah 49:1-2.
But on the other hand, when a believer walks spiritually, graciously, obediently—oh what sweet communion! what delightful communion! what high communion, what commodious communion! what soulsatisfying, soul-ravishing, soul-filling, soul-contenting communion with God, does he then enjoy! When the child walks wisely and obediently before his father—what sweet and delightful converses and communion are there between the father and the child. But if the child walks foolishly, stubbornly, rebelliously, disobediently—the prudent father will behave severely, distantly, and frowningly. Though his heart is still full of love to his child, and though he won't disinherit him—yet he will not be lovingly familiar with him. The application is easy, etc.
(7.) Seventhly, To keep down the body; and to bring it into subjection to the soul. 1 Cor. 9:27, "I discipline my body like an athlete, training it to do what it should." By spiritual exercises the apostle did subdue his flesh to the obedience and discipline of the Spirit. In former times they had several athletic games, such as wrestling, and running for the prize. Such as were slow, heavy, bulky, and lazy—were dismissed from competing. Those who were admitted to those games
kept their bodies under strict control, and did not pamper their bodies with dainties and delicacies. To these the apostle alludes.
From idleness there comes no goodness. When the spirit is not acting in that which is good, that the flesh may be kept under control—the flesh will take an advantage to be very active in those things which are evil. The flesh is like an unruly beast, which through sloth, idleness, and high feeding—grows wild and masterless. Now, the only way to tame this beast is to work him hard; so the way of ways to keep the body under is to keep up the soul as much as may be, in the full exercise of holiness and obedience. Such as have most pampered their bodies—have been the greatest enemies to their own souls. And how many are there this day who pamper their bodies—but starve their souls; who adorn their bodies—but defile their souls; who dress and trim up their bodies with gold, and silver, and silks—while their souls are naked of all grace, holiness, and goodness, like the Laodiceans of old. [Deut. 32:13-17; Jer. 5:7-8, etc.; Rev. 3:16-18.]
The body itself, if you set too high a price upon it, will make a cheap soul. A man may be as happy in rags—as in silk. And he is certainly an unhappy man whose outside is his best side. Our bodies are but dirt handsomely fashioned. We derive our pedigree from the dust, and are akin to clay. And therefore we need not scruple the keeping of it under by holy exercises, and by all ways of gospel obedience, etc.
(8.) Eighthly, To the profit and advantage both of sinners and saints.
[1.] To convince sinners, to silence sinners, and to stop the mouths of sinners. Let but one man who walks wisely, humbly, circumspectly, convincingly, exemplarily, blamelessly, come into a town, a parish, a family; which is made up of drunkards, swearers, whoremasters, etc., and his holy walking will convince them and condemn them, 1 Peter 2:12, 15; chapter 3:13, 16.
[2.] To the profit, advantage, and encouragement of the saints. The strict, exact-walking Christian provokes the slight, loose Christian to mend his ways, and to order his steps and life aright. And the lively active
Christian puts the dull, heavy, sluggish Christian to a blush, and spurs and quickens him up to a more lively walking with God. And the warm, flaming, zealous, burning Christian puts heat and warmth into the cold, formal, frozen Christian. And the free, liberal, bountiful Christian provokes others to be free, noble, and liberal for the supply of the necessities of the saints, 2 Cor. 9:1-2; chapter 8:1-4, 19-20, etc.
(9.) The ninth and last, though not the least end—is the honor and glory of the great God. God's grace is the spring, and God's glory is the end of all a Christian's obedience. God's glory is the ultimate end, the primary end, the universal end—the sea to which all a Christian's actions, like so many rivers, move and bend, Romans 14:7-8; Philip. 1:2021. It is true many poor, low, selfish, base ends may creep into a Christian's performances. But here mark,
[1.] they are disallowed;
[2.] they are loathed and abhorred;
[3.] they are resisted and striven against;
[4.] they are lamented and mourned over;
[5.] the gracious soul would willingly be rid of them.
If a Christian might have his choice, he would never more be troubled with any base or selfish end. Beloved, you must always distinguish between a man's settled and his spasmodic ends. A man's settled end may be one thing, and his spasmodic end another thing. Now forever remember this, that the great God always makes a judgment of men according to their settled ends, according to the universal frame of their spirits, and not according to those spasmodic ends which are influenced by the world, the flesh, or the devil. It is in this case as it may be with a man who shoots at a mark; he aims aright at the mark—but his elbow may meet with a jog, which may carry the arrow quite another way than what he intended. Or as it is with a man who is sailing to such a haven, or to such a harbor, he steers a right course by his compass—but the winds blowing contrary, and the sea running high, he is forced into such a creek,
or such a harbor, which he never intended, etc.
Question. Is it requisite, for the clearing of the sincerity of our hearts, that we have a continual eye to the glory of God in every action we do?
Answer 1. First, You must distinguish between an actual aim and intention—and a habitual aim and intention. For the first, an actual aim and intention of the spirit, in every particular action that a man does to the glory of God, is utterly impossible, while we carry about with us a body of sin and death. The angels and "spirits of just men made perfect" do thus actually aim at the glory of God in all they do. But it is a work that will be too high and too hard for us, while we are here in a polluted estate. This was so high a mark, that Adam missed it in his innocency. No wonder then if we often miss it in our sinful state and condition. But,
Answer 2. Secondly, There is a habitual inclination in us, in every action we do, to aim at the honor and glory of God, though there is not the actual intention of the spirit in every action we do. It is with us, as with a man traveling towards a town or city; he thinks in the morning to go to such a town, such a place, where he purposes to rest the first night, and therefore sets forth towards it. And though he does not think of this every step he takes—yet it is his purpose in his journey to rest there at night. Or as it is with a man who comes to church, his end is to hear the word of the Lord. Yet in every word he hears spoken, he has not the thought of his end upon his mind—but he is there by virtue of his first intention.
Just so here, though in every particular there is not an intention of spirit to perform this or that distinct action to the glory of God—yet it is the main drift and habitual scope of a man's spirit, that God's glory may be the end of all his actions.
Answer 3. Thirdly, There is an eyeing or looking to the glory of God; as when I forbear such and such a sin, because God by such a command has forbidden it; or I do such and such a duty, because God has commanded it. Now, in eyeing of the command of God, I eye the glory of God. But,
Answer 4. Fourthly, In some particular or special cases, I ought actually
to eye the glory of God: as [1.] In some eminent or extraordinary service that I am to do for Christ; or [2.] In some special testimony that I am called to give for Christ or his gospel; or [3.] In some great thing that I am called to suffer for Christ, or his gospel, or his interest. But,
Answer 5. Fifthly, The more a Christian actually eyes the glory of God in all he does—
[1.] The more you glorify God.
[2.] The nearer you are the life of heaven, and the more you act like the glorious angels, and "the spirits of just men made perfect."
[3.] The more will be your joy, comfort, and peace, both in life and death, and in the day of your account.
[4.] The more strong will be your confidence and assurance that your spiritual estate is good, and that you shall be saved forever.
[5.] The better you will be able to bear up under all the false, hard, and sour censures of this world.
[6.] The more you will be temptation-proof.
[7.] The more glorious and weighty will be your crown of glory at last. He shall be highest in heaven, who has actually aimed most at the glory of God in this lower world.
And thus you see how you may know whether your obedience is such an obedience as springs from saving faith or not. Now, if upon trial you shall find that your obedience is the obedience of faith—then you may safely and groundedly conclude, that you have a saving work of God upon your hearts.
IV. Fourthly, A gracious heart is an UNIFORM heart.
Being consistent in all places, is a sure evidence of integrity. He who is truly godly, will be good in bad times, and in the worst of places. Principles of grace and holiness are lasting, yes, everlasting; they are not like the morning cloud, nor the early dew, Psalm 119:112; 1 John 3:9; Hosea 6:4. A gracious soul will be steady and fixed in its principles, in the worst times, in the worst places, and under variety of dispensations. Let times and places be what they will, he will not dishonor his God, nor blemish his profession, nor wound his conscience to preserve his safety, or to secure his liberty. An upright man is a righteous man. He is one who will not be bowed or bent by the sinful customs or examples of the times and places where he lives.
Abraham was righteous in Chaldea, and Noah was perfect in his generation, though it was the worst in the world. And Lot was just in Sodom, and Job was upright in the land of Uz, which was a place of much profaneness and superstition. And Nehemiah was courageous and zealous in Damascus. And Daniel as holy, yes, eminently and exemplarily holy, in Babylon. The several generations wherein these holy men lived, were wholly devoted to wickedness and superstition; and yet these precious, gracious souls had wholly devoted themselves to the Lord and his service.
So David, "My soul breaks for the longing it has to your judgments at all times," Psalm 119:20. Let the times be ever so dangerous, licentious, superstitious, idolatrous, or erroneous—yet David's heart was strongly carried forth to God's judgments; that is, to his word, for under this title, judgments, you are to understand the whole word of God. So there were some in Sardis who were of the same spirit with the worthies last mentioned: Rev. 3:4, "You have a few names even in Sardis, who have not defiled their garments; and they shall walk with me in white: for they are worthy."
In polluting times pure hearts will keep themselves pure. A holy heart will keep himself undefiled, even in defiling times, Psalm 119:1-3. Rev. 14:4, "These are those who were not defiled with women." When others are besmeared all over—he will keep his garments white and clean. The three
Hebrew children, or rather the three champions, Dan. 3:17-20, were so highly resolved to keep themselves pure from the abominations of their day, that it was neither Nebuchadnezzar's music that would flatter them, nor his fiery furnace that could scare them from their God, or from their duty, or from their piety. Let the times ever so often change, you shall find that he who is really holy, he will be holy under every change; no change shall turn him out of a way of holiness: Job 17:9, "The righteous shall hold on his way; and he who has clean hands shall be stronger and stronger."
The laurel keeps its freshness and greenness in the winter season; a gracious soul is semper idem—'always the same'. Let the wind, and the world, and the times turn which way they will, a gracious soul for the main will still be the same; he is "like mount Zion, which cannot be moved," Psalm 125:1. Job 27:5-6, "Until I die, I will not remove my integrity from me. My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live." A gracious heart is, in some measure, like the heart of God—without variableness or shadow of changing. That Christian that is not for substance the same that once he was—was never what he ought to be, James 1:17. A gracious heart is firm and fixed for God and godliness, both in prosperity and in adversity. Take him among the godly or among the wicked; take him in storms or calms; in winter nights or in summer days; take him among friends or foes; take him at bed or board; take him in health or sickness; take him in an ordinance or out of an ordinance; take him in his work or take him at his recreations; take him in his commerce or in his converse; take him living or take him dying—and you shall still find that the bias of his soul is still God-wards, Christ-wards, holiness-wards, and heaven-wards.
A gracious man will stand his ground, and hold his own in all changes— his heart being fixed upon an unchangeable God. The godly man is four square; cast him where you will, like a dice he falls always square and sure. So cast a gracious man where you will, and into what company you will, and into what condition you will—yet still he falls sure and square for God and godliness. [Joshua 24:15; Ps 112:7; Mal. 3:6. The poor heathen could say, that change of place causes not any change of mind, etc.] Let the times be ever so sad, nor ever so bad—yet a gracious soul will
keep his hold; he will let all go, he will let everything go, before he will let his God go, or his piety go, or his integrity go.
A gracious Christian is like gold. Now cast gold into the fire, or into the water; cast it upon the ash-heap, or into the kennel; cast it among the poor, or among the rich; among the pious, or among the superstitious, etc. Yet still it is gold, still it retains its purity and excellency. So cast a gracious Christian, who is the only golden Christian in the world, into what condition you will, and into what company you will—yet still he will retain his purity, his innocency.
Lapidaries tell us of the Chelydonian stone, that it will retain its virtue and luster no longer than it is enclosed in gold: a fit emblem of a hypocrite, who is only good while he is enclosed in golden prosperity, safety, and felicity. An unsound professor, like green timber, shrinks when the sun of persecution shines hot upon him, Mat. 13:6. The heat of fiery trials cools the courage of an unsound professor. If you put water into a tub, it will have the shape of the tub that you put it into; or if you put water into a glass, it will have the shape of the glass you put it into. This is the very picture of an unsound heart. But a sincere Christian is like a massive vessel of gold, that keeps its own shape and figure, at all times, in all places, and in all companies. Unsound hearts, they will be righteous among the righteous, and licentious among the licentious. They will be as the company is among which they are cast. With the good they will be good, and with the bad they will be bad; with the zealous they will be zealous; and with the superstitious they will be superstitious; and with the lukewarm they will be lukewarm. They are for all times and tides; they are for any turn that will serve their turn; they are for any mood that will bring either profit or pleasure to them. They are like Alcibiades, of whom it was said, that he was a man for all times; for he could swagger it at Athens, and take any pains at Thebes; he could live most sparingly at Lacedaemon, and tipple among the Thracians, and hunt among the Persians. They are like the chameleon, ready to change their hue with everyone they converse with; they are like Polypus, that resembles every stone that it sticks to; or they are like the buskins anciently used in tragedies, that would serve either leg alike; they are as fit for one society as another; or like the players that used them, such as acting princely
parts, wear royal apparel, keep state, and behave themselves gravely and soberly, so long as they are in public view upon the stage. But when they have done acting, are no sooner off the stage—but they pass presently into another habit, and retain neither their princely behavior nor apparel —but are most beggarly, base, and debauched, either in private among themselves, or among their companions like themselves.
Unsound hearts can accommodate themselves to the times, and comply with them, whatever they be. With Proteus they will transform themselves into all shapes; as the times change, so will they; what the times favor, that they will favor; what the times commend, that they will commend; what the times cry up and admire, that they will cry up and admire. And what the times frown upon and condemn, that they will frown upon and condemn. Look! as curious and well drawn pictures seem to turn their eyes every way, and to smile upon everyone that looks upon them, so these can turn with the times, they can look as the times look, and smile as the times smile; they can say with the times, and sail with the times; sometimes they can act one part, and sometimes another part, as the times require. If the times require a large profession, they can make it; if the times bespeak them to leave their religion at the church door, they can leave it.
But now, a sincere Christian, he will labor to be so much the more gracious, by how much the more the times are licentious. A sincere Christian is like gold. If you cast it into the fire—it will not be destroyed; if you throw it into the water—it will not rust, it will retain its own purity and excellency wherever you put it.
V. Fifthly, A gracious heart sets himself most against his darling sin, his bosom-sin; against the sin of his complexion, constitution, inclination, and calling, etc., Heb. 12:1.
There is some one sinful quality that is more predominant in the heart of man than any other. There is some one Delilah, some one darling sin that a man is more apt to play with, and to hug in his own bosom—than any other. There is usually some one sin that is a favorite, some one sin which the heart is most fond of, and which the bias of the soul does most naturally and strongly incline towards.
Pliny writes of some families that had privy marks on their bodies peculiar to those of that line. And so every man has as it were his privy sin, which is most justly and peculiarly called his; as in a ground that lies untilled, among the great variety of weeds, there is usually some master weed, one among the rest that is rifer and ranker than all the rest. And as it is in the body of man, that although in some degree or other, more or less, there be a mixture of all the four elements, not any of them wholly lacking—yet there is some one of them predominant that gives the denomination; in regard whereof some are said to be of a sanguine, some of a phlegmatic, some of a choleric, and some of a melancholic constitution.
Now, thus it is in the souls of men. Though there is a general mixture and medley of all evil and corrupt qualities—yet is there some one sin that usually is paramount, more powerful and prevalent, that sways and shows forth itself more eminently and more evidently than any other of them do. And from this, therefore, more frequently and apparently discovering itself, is the designation accustomed to be given whereby some are styled ambitious, some lascivious, some envious, some malicious, some haughty, some hasty, and the like.
Or as in every man's body there is a seed and principle of death—yet some are more prone to die of a fever than of a dropsy, and others are more prone to die of a dropsy than of a fever, etc.; so though original sin has spread itself over all our noble and ignoble parts—yet every man has his particular inclinations to one kind of sin rather than another. And this may properly be called a man's own sin, his own evil way. Now mark, a gracious heart makes most battle, most opposition, against his darling sin, against his complexion sin, against those sins that were once as dear to him as his right hand, or as his right eye, or as Delilah was to Samson, Herodias to Herod, Isaac to Abraham, and Joseph to Jacob: Psalm 18:23,
"I was also upright before him, and I kept myself from my iniquity;" that is, from my darling sin whereunto I was most inclined and addicted. What this bosom-sin was that he kept himself from, it is hard to say. Some suppose his darling sin was lying, dissembling, for it is certain he often fell into this sin: Psalm 119:29, "Remove from me the way of lying." [In that 1 Sam. 21:2, 8, he tells three or four round lies, and the like he did in that 1 Sam. 27:8-10.] Others suppose it to be some secret iniquity, which was only known to God and his own conscience. Others say it was uncleanness, and that therefore he prayed that God would turn away his eyes from beholding vanity, Psalm 119:37. Others judge it to be that sin of disloyalty which Saul and his courtiers falsely charged upon him. Well, be it this or that, it is enough for our purpose that his heart did rise against that very sin that either by custom or complexion, or some strong inclination, he was most naturally apt, ready, and prone to fall into. This is the laying of the axe to the root of the tree; and by this practice David gives a clear proof of the integrity of his heart.
Idolatry was the darling sin of the people of Israel; they called their idols delectable or desirable things; they did dearly love and greatly delight in their idols, Jer. 17:1-2; Hosea 2:8; Isaiah 31:6-7, 44:9, etc. But when the Lord in the day of his power wrought savingly and gloriously upon their hearts, oh! how did their hatred and indignation against their idols rise! as you may see Isaiah 30:22, "Then you will defile your idols overlaid with silver and your images covered with gold; you will throw them away like a menstrual cloth and say to them—Away with you!" They were so delighted and enamored with their idols, that they would lavish gold out of the bag, or they waste or spend riotously, as the Hebrew runs, that they might richly deck them up, and set them forth in the greatest glory and bravery. Oh! but when the Lord should make a glorious turn upon their spirits, then they should readily and roundly deface, defile, and disgrace their idols, then they should hate and abhor them, then they should so detest and loathe them, that in a holy indignation they would cast them away as a menstruous cloth, and say unto them, Get you hence! pack! begone! I will never have any more to do with you, Isaiah 46:6. [After the return of the Jews out of Babylon, they so hated and abhorred idols that in the times of the Romans they chose rather to die than to suffer the eagle, which was the imperial arms, to be set up in their temple.]
"In that day, a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats." Isaiah 2:20. In the day when God shall exalt Himself in the souls of His people, and before the eyes of His people, they shall express such disdain and indignation against their idols, that they would not take only those made of trees and stones—but even their most precious and costly idols, those which were made of silver and gold—and cast them to the moles and to the bats; that is, they should cast them into such blind holes, and into such dark, filthy, nasty, and dusty corners, as moles make underground, and as bats roost in. So when Christ, and grace, and holiness comes to be set up in men's hearts and lives, then all their darling sins, their bosom lusts—which are their idols of silver and their idols of gold—these are with a holy indignation cast to the moles and to the bats! They are so loathed, abhorred, abandoned, and dismissed, that they desire they may be forever buried in oblivion, and never more see the light!
Idols were Ephraim's bosom sin: Hosea 4:17, "Ephraim is joined," or glued, as the word signifies, "to idols, let him alone." But when the dew of grace fell upon Ephraim, as it did in chapter 14:5-7, then says Ephraim, "What have I any more to do with idols?" verse 8. Now Ephraim loathes his idols as much or more than before he loved them; he now abandons and abominates them. Though before he was as closely glued to them as the lecherous man is glued to his Delilah, or as the enchanter is glued to the devil, from whom by no means he is able to stir, as the words in the original import, when it was the day of the Lord's power upon Ephraim, then Ephraim cries out, "What have I any more to do with idols?" Oh! I have had to do with them too long, and too much already! Oh! how does my soul now rise against them! how do I detest and abhor them! Surely I will never have more to do with them!
"If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, 'Let us go and worship other gods (gods that neither you nor your fathers have known, gods of the peoples around you, whether near or far, from one end of the land to the other), do not yield to him or listen to him. Show him no pity. Do not spare him or shield him. You must certainly put him to death. Your hand
must be the first in putting him to death, and then the hands of all the people. Stone him to death, because he tried to turn you away from the Lord your God, who brought you out of Egypt, out of the land of slavery." Deut. 13:6-10. This Scripture tells us, that if father, or mother, or brother, or sister, or kinsman, or friend, should go about to draw a man from God, his hand should be first upon him to put him to death. Now, bosom sins, darling sins—they seek to draw a man's heart from God, and therefore a gracious soul can't but rise up against them, and do his best to stone them, and to be the death of them!
"The days of mourning for my father are at hand," says bloody Esau, "then will I slay my brother Jacob," Gen. 27:41. It is a bloody speech of a vindictive spirit, which nothing would satisfy but innocent blood. So says the gracious soul, The days of mourning for the death of my dear Savior are now at hand, and therefore I will slay my bosom lusts, my constitution sins; now will I be revenged on them for all the dishonors that they have done to God, and for all the wounds that they have made in my conscience, and for all the mercies that they have embittered, and for all the favors that they have prevented, and for all the afflictions that they have procured, and for all the duties that they have hindered.
Samson pleads hard with God, that he might be avenged on the Philistines for his two eyes, Judges 16:28. And so does the gracious soul plead hard with God, that he may be avenged on his bosom lusts, on his darling sins, which have put out his two eyes, which have so blinded him who he has not for a long time been able to see God, or Christ, or the things that belong to his external, internal, or eternal peace.
The next of kin in the law was always the avenger of blood, and to him it appertained to hunt after the murderer, to bring upon his head the innocent blood that he had shed. If therefore we will show ourselves brethren or sisters of Christ, or anything of kin unto him, we must even be the avengers of his blood upon bosom sins, upon darling and complexion sins; for them as well as others was his blood shed. O sirs! What bosom sin is there so sweet or profitable that is worth aburning in hell for, or worth a-shutting out of heaven for? Surely none! This a gracious soul seriously weighs, and accordingly he sets himself against the toad in his bosom, against his darling sins,
against his complexion sins.
But now, unsound hearts are very favorable to bosom sins, to complexion sins. They say of them, as Lot of Zoar, "Is it not a little one?" Gen. 19:20. And as David once said concerning Absalom, 2 Sam. 18:5, "Deal gently for my sake with the young man, even with Absalom;" "beware that none touch the young man Absalom," verse 12. "And the king said, Is the young man Absalom safe?" verse 29. An unsound heart is as fond of his bosom sins, of his complexion sins, as Jacob was of his Benjamin; or as Jehu was of his calves; or as Naaman was of his idol Rimmon; or as Judas was of bearing the money-bag; or as Herod was of his Herodias; or as Demetrius was of his Diana; or as the Pharisees were of devouring widows' houses, and of having the uppermost seats in the synagogues, and of being saluted in the market places with those glorious titles, Rabbi, rabbi.
The besotted sinner is most engaged to his bosom sins, his complexion sins; and therefore it is as bitter a thing as death for him to part with them. He had rather part with "thousands of rams, and with ten thousand rivers of oil; yes, he had rather part with his first-born, than with his bosom sin; he is ready to give the fruit of his body for the sin of his soul," Micah 6:6. Let God frown or smile, stroke or strike, lift up or cast down, promise or threaten—yet he will hide and hold fast his bosom sin! Let God set life and death, heaven and hell, glory and misery before him—yet will he not part with his bosom sins! Let God wound his conscience, blow upon his estate, leave a blot upon his name, crack his credit, afflict his body, write death upon his relations, and be a terror to his soul—yet will he not let go his darling sins! An unsound heart will rather let God go, and Christ go, and heaven go, and all go—than he will let his darling lusts go!
But now a sound Christian, a throughout Christian, he sets himself most against the Delilah in his bosom, against the Benjamin, the son, the sin of his right hand. A sincere Christian looks upon bosom sins, upon complexion sins, as the most God-provoking sins. There are no sins so provoking to God's jealousies and justice as bosom sins! He looks upon bosom sins, complexion sins, as the most dangerous sins! He looks upon bosom sins, complexion sins, as the worst thing in all the world! He looks upon bosom sins, complexion sins, as more ugly and horrid
than the devil himself, or than hell itself! He looks upon bosom sins as the great hindrance between God and his soul, and between his conscience and his comfort, Isaiah 59:1-2, Lamen. 3:8, 44! He looks upon bosom sins as those enemies that have provoked God often to turn a deaf ear to all his prayers! He looks upon his bosom sins as so many Judases that have often betrayed him into the hands of the devil! He looks upon his bosom sins as the waters of Marah, which have embittered all his mercies! He looks upon his bosom sins as the only things that have often clouded the face of God! He looks upon his bosom sins as dead flies in the box of precious ointment—which spoils all, and accordingly with all his might he sets himself against them.
(1.) He fights most against these;
(2.) he weeps most over these;
(3.) he watches and arms most against these;
(4.) he prays most against these;
(5.) he resolves most against these; and
(6.) he lays the axe of repentance most to these, etc.
But pray sir, before you close up this chapter, lay down some sure and infallible evidences of the goodness, graciousness, and happiness of their estates and conditions, who are but weak in grace, who are but babes of grace, that so they may have their portion, satisfaction, support, and consolation as well as others.
But please sir, before you close up this chapter, lay down some sure and infallible evidences of the goodness, graciousness, and happiness of their estates and conditions, who are but weak in grace, who are but babes of grace, that so they may have their portion, satisfaction, support, and consolation as well as others.
Answer. I shall endeavor to do it, and therefore thus:
VI. Sixthly, True desires of grace is grace; true desires after Christ, and grace, and holiness—is grace. He who does sincerely desire to believe—he does really believe. And he who does sincerely desire to repent—he does really repent. And he who does sincerely desire to obey the Lord, and to fear the Lord, and to serve the Lord—he does really obey the Lord, and fear the Lord, and serve the Lord. [1 Peter 2:3-4; 2 Chron. 30:18-19; Mat. 7:8; Psalm 42:1-2, 63:1, etc.]
It is the first step to grace—for a man to see his heart void of grace. And it is the first degree of grace—for a man to desire grace. Mark, all true desires of grace have the very nature and truth of grace in them, as there is true fire in a spark—as well as in a flame, and true water in a drop—as well as in a stream, and true light in a beam—as well as in the sun, and true gold in the very filings of gold—as well as in the whole wedge of gold. The least of anything partakes of the nature of the whole, Isaiah 55:1-2, 65:1; John 7:37. True desires of grace argues a state of grace and salvation: Psalm 38:9, "Lord, you know all my desires, my groaning is not hidden from you." Mat. 5:6, "Blessed are those who hunger and thirst after righteousness, for they shall be filled;" or as the Greek runs—those who are hungering and thirsting; intimating, that wherever this is the present disposition of men's souls, they are blessed. Rev. 22:17, "And let him who is athirst come, and whoever will, let him take the water of life freely."
Sincere desires of grace are those holy seeds, those divine beginnings of grace in the soul, out of which grace springs and grows up to its measure and perfection. [Augustine. Where there are sincere desires of grace, there are the seeds of grace, the beginnings of grace, the buds of grace.] O sirs! look, as no man can sincerely seek God in vain, so no man can sincerely desire grace in vain. A man may love gold—yet not have it. But no man loves God—but is sure to have him. Wealth a man may desire— and yet be never the richer for it. But grace no man ever sincerely desired —and missed it. And why? it is God that has wrought this desire in the heart, and he will never frustrate the desire that he himself has there wrought!
Let no man say, I have no faith, no repentance, no love, no fear of God, no sanctifying, no saving grace in me. Does he see a lack of those things in himself? Yes, that is it which so grieves him, that he cannot love God, stand in awe of him, trust in his mercy, repent of sin as he should. Yes— but does he seriously and sincerely desires to do thus. Yes, he desires it above all things in the world, and would be willing, as it were, to buy even with a whole world the least measure, or grain, or drop only of such grace.
Now let me ask him, who is it who has wrought this desire in him? Not the devil; for he would rather quench it than kindle it in him; not his own corruption, for that is naturally averse to everything that is good; it must needs then be the work of the Spirit of God, who "works in us both to will and to do of his own good pleasure," and who pronounces all them blessed, who thus desire after grace. "When I have a good desire," says one, "though it does scarcely show itself in some little slender sigh, I must be assured that the Spirit of God is present, and works his good work."
Wicked men do not desire the grace of the Holy Spirit, whereby they may resist sin—and therefore they are justly deprived of it. But he who earnestly desires the Holy Spirit has this grace already, because this desire for the Spirit cannot be but from the Spirit. "Our faith," says another, "may be so small and weak, as it does not yet bring forth fruits that may be lively felt in us. But if those who feel themselves in such an estate desire to have these feelings, namely, of God's favor and love, if they ask them of God's hands by prayer—this desire and prayer are testimonies that the Spirit of God is in them, and that they have faith already. For is such a desire a fruit of the flesh—or of the Spirit? It is of the Holy Spirit, who brings it forth only in those in whom he dwells in, etc." Then those holy desires and prayers, being the motions of the Holy Spirit in us, are testimonies of saving faith, although they seem to us small and weak.
As the woman who feels the moving of a child in her body, though very weak, assures herself that she has conceived, and that she is carrying a live child; so if we have these motions, these holy affections and desires before mentioned, assure us that we have the Holy Spirit, who is the author of them, dwelling in us, and consequently that we have also saving
faith.
Again, says the same author,
(1.) if you have begun to hate and fly from sin;
(2.) if you feel that you are displeased at your infirmities and corruptions;
(3.) if, having offended God, you find a grief and a sorrow for it;
(4.) if you desire to abstain from sin;
(5.) if you avoid the occasions of sin;
(6.) if you strive against sin;
(7.) if you pray to God to give you grace;
all these holy affections, proceeding from none other than from the Spirit of God, and ought to be as so many pledges and testimonies that he is in you.
It is as impossible for us naturally to do the least spiritual good, or to desire the least grace—as it is for a toad to spit cordials, Philip. 2:13, 2 Cor. 8:10, 12. Sincere desires after God, and Christ, and grace, is sometimes the only evidences which the people of God find in themselves. This was all that Nehemiah could say of himself, and the rest of his brethren, Neh. 1:11, that they did desire to fear God's name. And so the church: Isaiah 26:8, "The desire of our soul is to your name, and to the remembrance of your holiness." And verse 9, "With my soul have I desired you in the night." So the spouse, Cant. 3:1-3. So David, Psalm 27:4, 42:1-2, 63:1. They must needs be sure of possessing grace— who have a sincere desire for it.
This is a maxim that we must live and die with, namely—that no man can truly desire grace—but he who has already grace. Certainly he who desires grace has grace to desire it. It is an infallible sign, that that man has already some measure of grace, who does seriously desire to have it. He would never seriously desire to fear God—who stands not in
some awe of him already. Nor would he ever desire seriously to love God —who has not in him some love to God already. Nor would he ever seriously desire to believe—who has not in him some faith already. Nor would he ever seriously desire to repent—who has not repented already. Nor would he ever seriously desire sanctifying grace—whose heart in some measure is not already sanctified by the Spirit of grace.
It is the very essence of righteousness, says one of the ancients—for a man to be willing to be righteous. And the poor heathen could say, "It is a principal part of goodness, for a man to be willing to be good." It is natural for everyone to desire his own natural good—but to desire spiritual grace, holiness, sound sanctification, sincere faith, the true fear of God, serious repentance, etc., is more than ever any natural man did or can do. No man did ever desire to eat—who had not eaten before. No man did ever desire to believe—who did not believe before. All true desires after faith spring from saving faith as the root of them. Certainly wicked men do not, and cannot so much as desire saving grace, Job 21:14, Isaiah 53:2; and that,
[1.] First, Because grace is above the reach of sinful human nature. 1 Cor. 2:14, "But the natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." The water rises no higher than the springs from whence it came; so natural men can ascend no higher than his fallen human nature. Spiritual things can neither be discerned nor desired—but by those who are anointed with the eye-salve of the Spirit. The natural man is dark and blind, and he sees no beauty nor excellency in grace—that he should desire it or be in love with it. Man in his natural estate is without, Eph. 2:12. There are five withouts:
(1.) without Christ;
(2.) without the church;
(3.) without the promise;
(4.) without hope;
(5.) without God.
Now, every natural man being under these five withouts, how is it possible that he should have any serious desires after grace? Such is the corruption of our human nature, that, if you propound any divine good to it, it is entertained as fire by water, or wet wood—with hissing. Propound any evil—then it is like fire to straw; it is like the foolish satyr who made haste to kiss the fire; it is like that unctuous matter which naturalists say sucks and snatches the fire to it with which it is consumed.
The contrariety and enmity that is in every natural man's heart against God, and Christ, and grace, and holiness—may sufficiently satisfy us that the natural man is a total stranger to serious and sincere desires after God, or Christ, or grace, or the great things that belong to his everlasting peace, Romans 8:7. Such sincere and serious desires as these—Oh that Christ were mine! oh that I were married to his person! oh that I were clothed with his righteousness! oh that my soul were adorned with his grace! oh that I was filled with his Spirit! oh that he would be my king to rule me, and my prophet to teach and instruct me, and my priest to make an atonement for me! oh that I might enjoy choice and high communion with him! oh that I might sin no more against him! oh that I may do nothing unworthy of him! oh that after death I might live forever in the enjoyments of him! etc. I say such serious and sincere desires are not to be found in the natural man's bosom!
[2.] Secondly, Because grace is contrary to sinful human nature. "The wisdom of the flesh is enmity against God," Romans 8:7. Fire cannot desire water—nor water fire, because they are contrary, one expelling the other. Either the water will quench the fire, or else the fire will lick up the water. So here, sinful human nature would have a man love himself, and seek himself, and exalt himself. But grace will have a man love God, and seek God, and exalt God, etc. Take human nature when it is most adorned, enriched, raised, elevated, etc.—yet then you shall find it at enmity with God and grace. Consequently,
[3.] Thirdly, Because grace is not only above sinful human nature, and contrary to nature—but it is even a hell to nature. Grace and holiness is a hell to a natural man. Look! as a glorified estate
would be a hell to every wicked person (Heaven would be a hell to the damned! says one of the ancients), so would a gracious estate also. Grace puts a man to keep up the cross of Christ, to deny his natural self, his sinful self, his religious self, his relative self—and to give up a man's self to the strictest and exactest ways of God, and to crucify his lusts, and to pull out his right eye, and to cut off his right hand, etc. And oh! what hard work is this—yes, what a hell is this to sinful human nature! etc.
[4.] Fourthly, Wicked men do not and cannot so much as truly and seriously desire saving grace. Witness their daily withstanding and slighting the offers of grace. Compare these scriptures, Proverbs 1:20, seq., chapter 8:1-12; Ezek. 24:13; Mat. 23:27; Luke 19:41, 42, etc.
[5.] Fifthly, Wicked men do not and cannot so much as truly and seriously desire saving grace. Witness their common, ordinary, habitual provoking, vexing, quenching, resisting, and grieving of the Spirit of grace. Turn to these scriptures, Gen. 6:3; Isaiah 63:10; Acts 7:55; Eph. 4:30.
[6.] Sixthly, Wicked men do not and cannot truly and seriously desire saving grace. Witness that enmity, hatred, rage, and madness which is in them against the saints, whose hearts and lives are enamelled with grace, Gen. 3:15; Psalm 34:21, 44:10; Job 31:29; Amos 5:10, etc. I have read of a desperate wretch, who, when he came to die, he gave good portions to all his children but one, and to him he would give but twelve pence. And being asked the reason of it, he made answer, he was a Christian. I have heard him say, said this wretched father, that he had a promise to live on; let us now see whether a promise will maintain him or not. Certainly, wherever there are true serious desires after grace, there is a dear love to those upon whose hearts the work of grace is past.
Now, by these short hints, it is evident enough that wicked men do not, and cannot sincerely, seriously desire grace. Certainly, such who are "poor in spirit," and who mourn for their spiritual defects, and who hunger and thirst after grace and holiness, after a righteousness imparted and a righteousness imputed, must confess themselves to be in a blessed estate, and consequently in a state of grace; for what true happiness is there outside of it? Or else they must contradict our Savior, and charge
truth itself with untruth, who has pronounced them blessed—who are so qualified, so affected. Were this well weighed and seriously considered of, how would it comfort, refresh, support, and keep up many a troubled soul. And what a well-spring of life would this be to many a wounded spirit!
Doubtless, the greatest part of a saint's perfection in this life (witness Paul's own sincere confession; after fourteen years' conversion, say some. And who ever went beyond him? and how exceedingly do most fall short of him!) consists rather in will—more than in work; and in desire and endeavor—more than in deed. Romans 7:15, 18-19, 21-22. There is so much good in good desires, that they are the main thing which the godly have to speak of, and to reckon of. Make an inventory of a Christian's estate, and search every room; if you find not these, you find nothing. And if you set these down in the inventory, you set down even all he is worth for the eternal world.
Daniel is called a man of desires, and so is every gracious man, a man wholly made up of gracious desires, Dan. 10:11. Mark, God makes a judgment upon the sons of men, according as their desires stand. He who desires to steal—he is a thief in the account of God. And he who desires to commit adultery—he is an adulterer in the account of God. And he who desires to oppress—he is an oppressor in the account of God. And he who desires to deceive—he is a deceiver in the account of God. And he who desires to persecute—he is a persecutor in the account of God, etc.
Look! as every wicked man is as bad in the account of God as his desires are bad—so every godly man is as good in the account of God as his desires are good. He who sincerely desires to believe, he does believe in the account of God. "The desire," says one, "to believe in the lack of faith is faith. Though as yet you lack firm and lively grace—yet are you not altogether void of grace; if you can desire it, your desire is the seed, conception, or bud of what you lack." [Mr. Perkins in his "Grain of Mustard-seed."]
Now is the spring-time of the engrafted word or immortal seed cast into the furrows of your heart; wait but a while, using the means, and you shall see that leaves, blossoms, and fruits will shortly follow, etc. Ursinus
says, 'faith in the most holy is not perfect; nevertheless, whoever feels in his heart an earnest desire to believe, and a striving against his doubts, he both may and must assure himself that he is endued with true faith.'
And he who sincerely desires to repent—he does repent in the account of God. Holy Bradford, writing to a friend, says, Your sins are undoubtedly pardoned, etc., for God has given you a penitent and believing heart, that is, a heart which desires to repent and believe; for such a one is taken of him, he accepts the will for the deed, for a penitent and believing heart indeed.
And he who sincerely desires to mortify sin—he does mortify sin in the account of God. And he who sincerely desires to walk with God—he does walk with God in the account of God. And he who sincerely desires to honor God—he does honor God in the account of God. And he who sincerely desires to deny himself—he does deny himself in the account of God. And he who sincerely desires to be weaned from the world—he is weaned from the world in the account of God. And he who sincerely desires to be conformable to God—he is conformable to God in the account of God. And he who desires to grow in grace—he does grow in grace in the account of God. And he who sincerely desires to improve mercies—he does improve mercies in the account of God. And he who sincerely desires to glorify God in the hour of his visitation—he does glorify God in the hour of his visitation in the account of God. [Let your desires be before God, "and he who sees in secret shall reward you openly;" your desire is your prayer, and if your desire be continual, your prayer is continual, etc.]
A gracious man may make a better judgment of his estate by his sincere desires—than he can by his duties. And so a wicked man may make a better judgment of his estate by his desires—than he can by his words or works. I have been the larger upon this evidence because of its great usefulness to weak believers. But.
[7.] Seventhly, No man can sincerely desire grace for grace's sake, but he who has true grace. Namely, faith for faith's sake, and love for love's sake, and humility for humility's sake, and uprightness for uprightness' sake, and meekness for meekness' sake, and holy fear
for holy fear's sake, and hope for hope's sake, and holiness for holiness's sake, and self-denial for self-denial's sake, etc.
Mark, no man can sincerely and seriously desire grace for the inward beauty, glory, and excellency of grace—but he who has true grace. "The king's daughter is all glorious within," Psalm 45:13, though within is not all her glory. Grace differs nothing from glory but in name. Grace is glory in the bud—and glory is grace at the full. Grace is glory militant—and glory is grace triumphant. Grace has an inward glory upon it, which none can see and love—but such as have grace in their own hearts, 2 Cor. 3:18. Wicked men can see no beauty, no glory, no excellency in grace why they should desire it. And no wonder, for they could see no beauty, nor excellency, nor glory, nor loveliness in Christ the fountain of grace, Isaiah 53:1-4.
Though next to Christ, grace is the most lovely and desirable thing in all the world—yet none can desire it for its own loveliness and desirableness —but such as have a seed of God in them. Though grace is a pearl of price, though it is a jewel more worth than the gold of Ophir, though it is a beam of God, a spark of glory, a branch of the divine nature—yet carnal hearts can see no glory nor excellency in it, that they should desire it. If carnal eyes were but opened to see the excellency of grace, it would ravish the soul in desires after it. But grace's beauty and glory is inward, and so it is not discerned but with spiritual eyes. Plato was accustomed to say, If moral virtues could be seen with bodily eyes, they would stir up in the heart extraordinary flames of admiration and love. I might say much more of grace, 1 Cor. 2:14, seq.
(1.) Grace puts an excellency, it puts a luster and beauty upon men's person. "The righteous is more excellent than his neighbor," Proverbs 12:26. And what makes him so, but grace? Wisdom makes a man's face to shine; but riches, and honors, and dignities, and royal ornaments, and costly fare, and noble attendants, don't put an excellency and glory upon man, Dan. 11:21; witness Antiochus, Saul, Haman, Herod, Dives, etc.— but saving grace does, 1 Peter 3:4-5, etc. The graces of the Spirit are that chain of pearl that adorns Christ's bride.
(2.) Grace puts an excellency upon all a man's duties; "By faith Abel
offered unto God a more excellent sacrifice than Cain;" faith put an excellency upon Abel's sacrifice.
(3.) Grace puts an excellency upon all a man's natural and acquired excellencies. It puts an excellency upon beauty, honor, riches, name, arts, parts, gifts. Now, how excellent and glorious must that be, which puts an excellency upon all our excellencies?
(4.) Grace makes a man conformable to God and Christ.
(5.) Grace fits a man for communion and fellowship with Father, Son, and Spirit.
(6.) Grace fits a man for the choicest services.
(7.) Grace turns all things into a blessing.
(8.) Grace fills the soul with all spiritual excellencies.
(9.) Grace preserves a Christian from the worst of evils, namely, sin.
(10.) Grace sweetens death, it makes the king of terrors to be the king of desires.
(11.) Grace renders a man acceptable to God, and that is the height of a Christian's ambition in this world: 2 Cor. 5:9, "We labor" (we are ambitious), "that whether present or absent, we may be accepted of him." The apostles made it their ambition to get acceptance in heaven. Riches, and honors, and gifts, and arts, and parts, etc., may commend us to men —but it is only grace that commends us to God, and that renders us lovely in his eyes.
(12.) Grace will eternalize your names, grace will perfume and embalm your names: Heb. 11:2, "By faith the elders obtained a good report." Verse 39, "And these all, having obtained a good report through faith, received not the promise." Nothing raises a man's name and fame in the world like grace. [1 John 4:17, 1:1-2; 2 Cor. 13:14; Zech. 3:7; Mal. 2:2; Proverbs 2:1112.] A man may obtain a great report without grace—but he can never obtain a good report without grace. Nothing below grace will perpetuate a
man's name. The seven deacons that the church chose, Acts 6:3, 5, were gracious men, and they were men of "good report," they were men well witnessed unto, well testified of, as the Greek word imports, Acts 10:1-4, 22. Cornelius was a gracious man, and he was a man of good report among all the nation of the Jews, Acts 9:10, 20, comp. with chapter 22:12. Ananias was a gracious man, and he was a man of a "good report." Gaius and Demetrius, they were both gracious men, and they were men of good report; witness that third epistle of John. How renowned was Abraham for his faith! and Moses for his meekness! and Jacob for his plainheartedness! and Job for his uprightness! and David for his zeal! and Joshua for his courage! Holy Abel has been dead over five thousand years, and yet his name is as fresh and fragrant as a rose to this very day, Heb. 11:4. Grace will make your names immortal. "The righteous shall be in everlasting remembrance," Psalm 112:6. "The memory of the just is blessed—but the name of the wicked shall rot," Proverbs 10:7. Wicked men many times outlive their names—but the names of just men outlive them.
When a gracious man dies, he leaves his name as a sweet and as a lasting scent behind him; his fame shall live when he is dead. According to the Hebrew the words may be read thus: "The memory of the just shall be for a blessing." The very remembering of the just shall bring a blessing upon those who remember them. When a gracious man dies, as he carries a good conscience with him, so he leaves a perfumed name behind him.
Grace is the image of God, the delight of God, the honor of God, the glory of God; grace is the purchase of Christ, and the birth of the Spirit, and the pledge of glory; grace is the joy of angels, the glory of man, and the wonder of the world. What is the body without the soul? what is the cabinet without the jewels? what is the sun without light? what is the fountain without water? what is paradise without the tree of life? what is heaven without Christ? That is a soul without grace.
Now, every gracious soul sees a real eternal excellency, beauty, and glory in grace—and accordingly it is carried out in its desires after it. It sees such an innate excellency, beauty, and glory in that faith, wisdom, humility, meekness, patience, zeal, self-denial, heavenly-mindedness, uprightness, etc., that sparkles and shines in such and such saints, that it
many times strives with God in secret—even to sweat and tears, that it may be bedecked and enriched with those singular graces which are so shining in others. Oh that I had the wisdom of such a Christian, and the faith of such a Christian, and the love of such a Christian, and the humility of such a Christian, and the meekness of such a Christian, and the zeal of such a Christian, and the integrity of such a Christian, etc. Oh that my soul was but in their case! I don't covet their riches—but their graces. Oh that I had but these graces! Oh that I had much of those graces which sparkles and shines in the hearts and lives of such and such Christians! I see a beauty and glory upon sun, moon, and stars, yes, upon the whole creation—but what is that to that beauty and glory that I see stamped upon grace? And this fires his heart with desires after grace. But,
[8.] Eighthly, No man can sincerely desire all grace, every grace, or the whole chain of graces—but he who has true grace. 2 Peter 1:5-9. Vain men, when they are under some outward or inward distresses, may, to serve their present turns, desire, in a cold, formal, customary way—patience, or contentment, or meekness, or hope, or faith, etc. But they don't, nor can't, while they are wicked, while they are in their natural estate, while they are "in the gall of bitterness and bond of iniquity," Acts 8:19-25, sincerely desire every grace, especially those particular graces which are most opposite to their master sin, to their darling lusts, to their constitution sins, to their complexion sins, to those particular lusts which are to them as dear as their right eyes or right hands.
Austin before his conversion he was much given to whoredom, and he would often pray, "Lord, give me chastity—but not yet." He was afraid lest God would have heard him too soon, as he himself confesses. Wicked men would be very sorry if God would take them at their words, and in good earnest answer the cold and lazy desires of their souls. If when the drunkard in a good mood should desire sobriety, and God should take him at his word—he would be very angry. Or if when the unclean person should desire chastity, God should answer his desires—he would not be very well pleased. If when the covetous person should, under some pangs of conscience, desire a free, a charitable, a noble, generous spirit, God should take him at his word—he would be greatly displeased. The same
may be said of all other sorts of sinners.
But now a real Christian, though he be ever so weak—yet he seriously desires every grace; he is for every link of the golden chain of graces; he finds in his own heart sins which are contrary to every grace. And therefore he desires every grace, that he may make headway against every sin. He finds his heart and life so attended and surrounded with all sorts and kinds of temptations, that he earnestly, seriously, and frequently desires the presence and assistance of every grace, that so he may be temptation-proof, yes, victorious over every temptation. And he sees and feels the need of every grace to fill up every place, station, and condition wherein the Lord has set him, and therefore he begs hard for every grace. And he sees a beauty, and a glory, and an excellency upon every grace, and therefore he desires every grace as well as any one single grace— which no hypocrite or profane person in the world does. But,
[9.] Ninthly, No man can sincerely and seriously desire grace for gracious ends and purposes—but he who has true grace in his soul. No man can truly desire grace, that he may enjoy communion and fellowship with the Father, the Son, and the Spirit, and that he may be made conformable to Christ, and that he may be serviceable and useful to the saving interest of Christ, and that he may walk even as Christ walked, in the exercise of every grace, and that he may be rid of his sins, yes, all his sins, especially his special bosom sins; and that he may run the ways of God's commands more easily, more readily, more delightfully, more resolutely, more patiently, more unweariedly, and more zealously; and that he may be made victorious over the world, the flesh, and the devil; and that he may so live, as to be a praise, a name, an honor, and a glory to Christ; and that after all and by all he may be prepared and fitted for an eternal fruition and enjoyment of Christ, [John 1:1-4, and 2:6; Mat. 11:29-30; Psalm 119:32; 1 John 5:4-5; Romans 14:7-8; Philip. 1:20.] —but he who has true grace in his soul. Now, every weak believer is able to appeal to God, that he desires grace for gracious ends and purposes, as for the ends last cited, and others of the like nature with them.
Wicked men may in a fit desire grace, as Simon Magus did desire the Holy Spirit, to get money by it, Acts 8:18-20; or when they are under some pangs of conscience, they may desire grace to be rid of their horrors