Front matter (continued, part 33)
[13.] Thirteenthly, and lastly, A hypocrite cannot endure to be tried, and searched, and laid open. A hypocrite hates the light, and had rather go to hell in the dark—than come to be weighed in the balance of the sanctuary, John 20. A soul-searching ministry is to a hypocrite a
tormenting ministry. He knows he is like a velvet saddle, velvet without and straw within; he knows he is like a whited sepulcher, glorious without and dead bones within, Mat. 23:27-28; and therefore his heart rises and swells against such a man and such a ministry, that is all for the anatomizing and laying of him open to himself and to the world. But now look—as pure gold fears neither fire nor furnace, neither test nor touchstone, neither one balance nor another—so a sincere heart dares venture itself upon trial, yes, upon the very trial of God himself: Psalm 139:23, "Search me, O God, and know my heart; try me, and know my thoughts."
A sincere Christian prays his friends to search him, and he prays soulsearching ministers to search him; but above all, he begs hard of God to search him: "Search me, O God." The Hebrew word is, he commands God to search him. The original word signifies a strict, minute, diligent search: see Job 31:5-6. A sincere Christian is very willing and desirous that God should thoroughly search him, that God should search into every corner and cranny of his heart.
Psalm 26:2, "Examine me, O Lord, and prove me; try my thoughts and my heart." Every word here has its weight: "Examine me, O Lord." The Hebrew word signifies to melt, and so to test by that which makes the most intrinsic and exact discovery. O Lord, let my heart and thoughts be melted, that it may be known what metal they are made of, whether gold or tin. "Prove me." The Hebrew word signifies to view, as when a man gets upon some high tower or hill to see all from thence. "Mount aloft, O Lord, take the high tower, take the hill—that you may see what is in me!" "Try me, and know my thoughts." The Hebrew word properly signifies to take away, and is applied to Abraham's taking away of his son, Gen. 22:1. "Lord," says the prophet, "if, upon searching and examining of me, you shall find any sin, any creature, any comfort, any enjoyment that lies in your place, take it away, that you may be all in all to me."
A sincere Christian knows that God never brings a pair of scales to weigh the amount of his graces—but only a touchstone to try the truth of his graces; he knows if his gold, his grace, are true, though it be ever so little, it will pass for current with God, and therefore he is free to venture upon the closest search of God, Mat. 12:20.
Now look, as bankrupts do not care for casting up their accounts, because they know all is bad, very bad, yes, stark bad with them; so hypocrites, they care not to come to the trial, to the test, because they know all is bad, yes, worse than bad with them. They have no mind to cast up their spiritual estates, because at the bottom of the account they must be put to read their doom, "Undone, undone." And therefore, as old deformed women cannot endure to look into the mirror, lest their wrinkles and deformity should be discovered, so hypocrites cannot endure to look into the mirror of the gospel, lest their deformities, impieties, and wickednesses should be discovered and detected.
I have read of the elephant, how unwilling he is to go into the water—but when he is forced into it, he muddies it, lest by the clearness of the stream he should discern his own deformity. Just so, hypocrites are very unwilling to look into their own hearts, or into the clear streams of scriptures, lest their soul's deformity and ugliness should appear, to their own terror and bewilderment.
O sirs! look, as it is a hopeful evidence that the client's cause is good when he is ready and willing to enter upon a trial; and as it is a hopeful sign that a man's gold is true gold when he is willing to bring it to the touchstone; and that a man prospers when he is willing to cast up his books—so it is a hopeful evidence that a Christian is sincere with God when he is ready and willing to venture upon the trial of God, when he is willing to cast up his books, his accounts, that he may see what he is worth for another world, Gal. 6:4-5.
Augustine speaks of a holy writer, who prized that little time which he constantly set apart every day for the examination of his conscience, far more than all the other part of the day, which he spent in his voluminous controversies. Of all the duties of religion, a hypocrite dreads most that of self-examination, and that of venturing himself upon the search and trial of God.
Well, for a close, though a hypocrite may deceive all the world, like that counterfeit Alexander in Josephus' story—yet Augustus will not be deceived—the great God will not be deceived; for his eyes are quick and
piercing into all things, people, and places. [Job 34:21-22; 2 Chron. 16:9; Proverbs 5:21, and 15:3.]
Look! as the eyes of a well drawn picture are fastened on you whichever way you turn—so are the eyes of the Lord fastened on you, O hypocrite, whichever way you turn. It was a worthy saying of one, "If you can not hide yourself from the sun, which is God's minister of light, how impossible will it be to hide yourself from him whose eyes are ten thousand times brighter than the sun?" The eye of God many times is very dreadful to a hypocrite, which makes him very shy of venturing upon the trial of God. No hypocrite since the world stood, did ever love or delight to be searched and tried by God.
And thus I have showed you the several rounds or steps in Jacob's ladder, which no hypocrite under heaven can, while he remains a hypocrite, climb up to. And so much for this chapter.
Now in this fifth and last chapter, I shall lay down some propositions and directions, that so you may see what a sober use and improvement Christians ought to make of their evidences for heaven; and how, in the use of gracious evidences, they ought to live above their gracious evidences, and how to exalt and lift up Christ above all their graces, evidences, and performances.
[1.] First proposition. It is the wisdom, and ought to be the work of every Christian—to own the least measure of grace that is in him, though it be mixed and mingled with many weaknesses and infirmities. Sin is Satan's work, and grace is Christ's work; and therefore Christ's work ought to be eyed and owned, though it be mingled with much of Satan's work. [Though our graces, like Gideon's army, are but a handful in comparison of our sins, which, like the Midianites, are innumerable—yet a handful of grace is to be owned in the midst of a multitude of sins.] That Christian is much clouded and benighted who has two eyes to behold his sins—but never an eye to see
his graces. Christ gets no glory, nor the soul gets no good, when a Christian is still a-poring upon his sins. How can that Christian prize a little grace, and bless God for a little grace, and improve a little grace— who won't own a little grace because it is mingled with many weaknesses? Shall the farmer own a little wheat when mingled with a great deal of chaff? Shall the goldsmith own the little filings of gold when mingled with a great deal of dust; and shall not a Christian own a little grace when mingled with a great many failings?
David had a great many infirmities, 1 Sam. 21:13-14—yet he owns his uprightness: Psalm 18:23, "I was upright before him." And Job had a great many weaknesses, Job 3—yet he owns his integrity: Job 27:5, "Until I die I will not remove my integrity from me." Verse 6, "My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live." The spouse was sensible of her blackness—yet owns her loveliness, Cant. 1:5, "I am black—but lovely." Likewise, Cant. 5:2, "I sleep —but my heart wakes." Jeremiah was a man of many failings—yet he owns his hope in God, Jer. 17:17: "You are my hope in the day of evil," Jer. 20:14, seq. The poor man in the Gospel was very sensible of the sad relics and remains of unbelief that were in him, and yet with a holy boldness and confidence he pleads his faith: Mark 9:24, "Lord, I believe, help my unbelief." Peter miscarried sadly, Mat 26:69, seq., and yet he owns his love to Christ: John 21:15, "Lord, you know that I love you." Verse 16, "Lord, you know that I love you." Verse 17, "Lord, you know all things, you know that I love you." Paul had his infirmities and weaknesses hanging upon him: witness that seventh of the Romans: and yet how frequently and boldly does he own the grace of God that was in him throughout his epistles. Nothing keeps grace more cast down, than men's not owning of a little grace because it is mingled with many infirmities. The best way to be greatly good, is to own a little, little grace— though in the midst of much evil. But,
[2.] The second proposition is this—It is your wisdom, and should be your work—to look upon all your graces and gracious evidences as favors given you from above—as gifts dropped out of heaven into your hearts—as flowers of paradise stuck in your bosoms by a divine hand. A man should never look
upon his graces or his gracious evidences—but should be ready to say, "These are the jewels of glory with which God has bespangled my soul!" 1 Cor. 4:7, "What do you have—that you have not received?" What gift, what grace, what experience, what evidence do you have—that you have not received? [Of your own, says David, have we given you. 1 Chron, 29:4.] All the light, and all the life, and all the love, and all the joy, and all the fear, and all the faith, and all the hope, and all the patience, and all the humility, etc., that you have, with all the evidences that arise from the discovery of those graces, are all grace gifts, they are all from above. "Every good gift and every perfect gift is from above, and comes down from the Father of lights," James 1:17.
Look! as all light flows from the sun, and all water from the sea, so all temporal, spiritual, and eternal good flows from heaven. All your graces, and the greatest excellencies which are in you, do as much depend upon God and Christ, as the light does upon the sun, or as the rivers do upon the sea, or as the branches do upon the root, John 15:1-5. 'All my springs are in you,' Psalm 87:7; all the springs of comfort that I have communicated to my soul, and all the springs of grace that I have to quicken me, and to evidence the goodness and happiness of my spiritual estate and condition to me—they are all from God. When a Christian looks upon his wisdom and knowledge, it concerns him to say, "Here is wisdom and knowledge, ay—but it is from above; here is some weak love working towards Christ—but it is from above; here is joy, and comfort, and peace, etc.—but these are all such flowers of paradise as never grew in nature's garden." Now, when a Christian looks thus upon all those costly diamonds of grace, of glory, with which his soul is bedecked, he keeps humble, though his graces and gracious evidences are high. Where this rule is neglected, the soul will be endangered of being swelled and puffed.
It was a great saying of a very worthy man who is now with God, namely, "That as he often got much good by his sins, so he often got much hurt by his graces." Dear hearts, when you look upon the stream, remember the fountain; when you look upon the flower, remember the root; when you look upon the stars, remember the sun; and whenever you look upon your graces, then be sure to remember Christ the fountain of grace, else Satan
will certainly be too hard for you. Satan is so insidious, so artful, and so deceitful, that he can make your very graces to serve him against your graces, conquering joy by joy, sorrow by sorrow, humility by humility, fear by fear, and love by love—if you don't look upon all your graces as streams flowing from the fountain above, and as fruits growing upon the tree of life which is in the midst of the paradise of God.
Therefore, when one of your eyes is fixed upon your graces, let the other be always fixed upon Christ the fountain of grace. "Indeed, we have all received grace after grace from His fullness." John 1:16. Here they eye their graces and the fountain of grace together. Likewise, Paul: "I live; yet not I—but Christ lives in me: and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me," Gal. 2:20. Paul eyes Christ and his graces together; so Peter eyes Christ and his graces together: John 21:15, "Lord, you know that I love you." Likewise, those worthies of whom this world was not worthy; they eye Christ and their graces together: Heb. 12:2, "Looking unto Jesus, the author and finisher of our faith."
Though grace be a new creature, 2 Cor. 5:17, a noble creature, a beautiful creature, an excellent creature—yet grace is but a creature, and such a creature that is strengthened, maintained, nourished, and upheld in your souls, Philip. 4:12, 13; Cant. 4, in life and power, in beauty and glory, by nothing below the spiritual, internal, and glorious operations of Christ. "And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience." Colossians 1:10-11
Now, whenever you look upon grace as a lovely, beautiful creature, oh then remember that might and glorious power of Christ by which this creature is preserved and strengthened. Christians, your graces are holy and heavenly plants of Christ's own planting and watering, and will you mind the plants more than that noble hand that set them? It is Christ alone who can cause the desires of his people to bud, and their graces to blossom, and their souls to be like a watered garden, green and flourishing, Isaiah 58:11, and 35:6-7; and therefore let the eye of your
souls be firstly, mostly, and chiefly fixed upon Christ. But,
[3.] The third proposition is this—When you look upon your graces in the light of the Spirit, it highly concerns you to look narrowly to it, that you do not renounce and reject your graces as weak and worthless evidences of your interest in Christ, and of that eternal happiness and blessedness which comes by Christ. The works of grace which consists in those divine qualities of holiness and righteousness, etc., Gal. 5:22-23, is a sure mark, a blessed character, whereby men may know whose children they are, even as the Spartans or Lacedaemonians of old are said to know what stock and lineage they were of by a mark which was made upon their bodies by a lance.
I readily grant that you must not trust in your graces, nor make a Savior of your graces—but yet you ought to look upon your graces as so many signs and testimonies of the love and favor of God to your souls. What certainty can there be of election, remission of sin, justification, or glorification—if there is not a certainty of your sanctification and renovation? If that persuasion that is in you about your grace or sanctification is false—then that persuasion that is in you concerning remission of sin, predestination, justification, and eternal salvation is false. This highly concerns all to consider, who would not be miserable in both worlds.
I know many cry up revelations, impressions, visions, yes, the fabricated visions of their own hearts, and speak lightly and slightly of the graces of the Spirit, of sanctification, of holiness—as evidences of the goodness and happiness of a Christian's condition. There were some in James' time who cried up faith, and union and communion with Christ—but were destitute of good works, James 2:18. Well, what says the apostle? "Show me your faith without your works, and I will show you my faith by my works; for as the body without the spirit is dead, so faith without works is dead," verse 26. Look! as the body without the spirit, or without breath—as the Greek word primarily signifies—is dead; so that faith which is without works, which are, as it were, the breathings of a living faith—is a dead faith. Though it be faith which justifies the man—yet it is works which justifies a man's faith to be right and real, saving and justifying.
Just so, there were some in John's time, namely, the Gnostics, who talked high of fellowship and communion with Christ, and yet walked in darkness; lived in all impurity, and yet would make the world believe that they were the only people who knew God, and had fellowship with God. But John tells us they were liars: "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. What fellowship has light with darkness?" 2 Cor. 6:14. Such walk in darkness, who promise to themselves the future vision of God's face, while they go on in the willful breach of God's royal law. Such who say they know him—and yet in the course of their lives walk contrary to him—such are liars: "He who says, I know him, and keeps not his commandments, is a liar," 1 John 2:4.
Sanctification and justification are both benefits of the covenant of grace, and therefore to evidence the one by the other can be no turning aside to the covenant of works, Jer. 33:8-9; Heb. 8:10, 12. You may run and read in the covenant of grace, that he who is justified is also sanctified, and that he who is sanctified is also justified. Therefore, why may not he who knows himself to be really sanctified, upon that very ground, safely and boldly conclude that he is certainly justified? O sirs! the same Spirit who witnesses to a Christian his justification, can shine upon his graces—and witness to him his sanctification as well as his justification; and without all controversy, it is as much the office of the Spirit to witness to a man his sanctification, as it is to witness to him his justification, 1 Cor. 2:12, 1 John 4:13-14.
But you will say, Sir, what should be the reasons why many men have, and why some do still cry down marks and signs, and deny sanctification to be an evidence of men's justification, etc., and speak disgracefully of this practice that is now under consideration? I conjecture the reasons may be such as follow:
First, Many professors take up in a great name, and in a great profession, and in great parts and gifts—though they have never found a thorough change, though they have never passed the pangs of the new birth, though they have never experienced what it is to be a new creature, a thorough Christian. [1 Thes. 5:23; John 3:3, 5; 2 Cor. 5:17; Acts 26:28.]
And hence it comes to pass that they oppose this way of evidencing the goodness and happiness of a man's condition by inward gracious qualifications. Of all men these are most apt to outrun the truth, and to run from one extreme to another, and to be only constant in inconstancy. But,
Secondly, Many professors are given up to spiritual judgments, which are the sorest of all judgments, namely, lukewarmness, dead-heartedness, formality, indifference, apostasy, blindness, hardness, and to "strong delusions, that they should believe a lie, because they received not the love of the truth, that they might be saved," 2 Thes. 2:10-12. Now, is it any wonder to see such men quarrel, and wrangle, and rail against the way and method of evidencing the goodness and happiness of a man's spiritual condition, by inherent gracious qualifications? But,
Thirdly, In some this arises from their lusts, which they indulge and connive at, and which they have a mind to live quietly in. They are desirous to keep their peace, and yet unwilling to forsake their lusts; and hence they exclude this witness of sanctification to testify in the court of conscience, whether they are beloved of God, or whether they are sincerehearted or not, or whether they have the root of the matter in them or not. For the lack of this witness, sanctification, is a clear and full witness against them—that they are yet in their sins, under wrath, and in the way to eternal ruin; and that they have nothing to do with peace, or comfort, or the promises, or Christ, or heaven, or to take God's name into their lips —seeing they secretly hate to be reformed, Isaiah 57:20, Psalm 50:16.
There are many fair professors who are foul sinners—who have much of God, and Christ, and heaven, and holiness in their lips—when they have nothing but sin and hell in their hearts and lives. These men's lives shame their profession; and therefore they cry out against sanctification as a sure and blessed evidence of a man's justification. Such sinners as live in a course of sin, who make a trade of sin, who indulge their sins, who take up arms in defense of sin, who make provision for sin, who make a sport of sin, who take pleasure in sin, and who have set their hearts upon their sin, 1 Thes. 11; such sinners cannot but look upon the witness of sanctification as the handwriting upon the wall, Daniel 5:5-6. But,
Fourthly, There are many who are great strangers to their own hearts and the blessed Scriptures—and are ignorant of what may be said from the blessed word to evidence the lawfulness of this practice which is under our present consideration. [It is sad to be a stranger at home, and to be least acquainted with one's own heart.—Aristotle.] And hence it comes to pass that they cry down marks and signs, and deny sanctification to be a sure and blessed evidence of men's justification.
Ignorance is the source of all sin, the very well-spring from which all wickedness does issue. Ignorance enslaves a soul to Satan; lets in sin by troops; locks them up in the heart; shuts out the means of recovery; and so plasters up a man's eyes that he cannot see the things which belong to his own internal or eternal peace. The Scripture sets ignorant people below the ox and the donkey. Did men either see the deformity of sin, or the beauty and excellency of holiness, they would never delight in the— one nor cry down the other, "The ox knows its owner, and the donkey its master's feeding-trough, but Israel does not know; My people do not understand." Isaiah 1:3.
Peter tells you of some that speak evil of the things that they understood not; they did reprehend that which they could not comprehend, 2 Peter 2:12. Ignorance is a breeding sin, a mother sin; all sins are seminally in ignorance. Ignorance is the mother of all the mistakes, and of all the misrule in the world. Christ told the Sadducees "You are in error because you do not know the Scriptures or the power of God," Mat 22:29. And so I may say, many error in crying down such signs and evidences of grace which are founded upon Scripture, because they are ignorant of what the Scripture says in the case. But,
Fifthly, The generality of Christians are but lambs, babes, and children in grace. The springs of grace runs low in them; their fears frequently overtop their faith; and their strong passions and corruptions do often raise such a dust and smoke in their souls, that if they might have all the world, yes, if their salvation depended upon it—they were not able to discern the least measure of grace in their own souls, Isaiah 40:11; 2 Peter 2:2-3; 1 John 2:1. A little grace is next to none. Small things are hardly discerned. He had need to have a clear light and good eyes—who is to discern a hair, a mote, or an atom. A little grace is not discoverable, but
by a shining light from above. There are none so full of fears, and doubts, and questions, and disputes, about the truth of their faith in Christ, and the sincerity of their love to Christ—as those who least believe and least love.
The kingdom of God in most Christians is but as a grain of mustard-seed, which is the tiniest of all seeds; and therefore it is no wonder that they see it not, Mark 4:30-32. The root of the matter in most Christians is but small, and that small root is often covered over with many sinful infirmities and weaknesses; and therefore we are not to wonder if we see such Christians not sensible of the root of the matter that is in them.
Weak habits put forth such faint actions, and with so much interruption, that it is not an easy thing to discern whether they are the products of special or of common grace. Now, most Christians having but small measures of grace, holiness, and sanctification in them—and these small measures being much obscured and buried under the prevalence of fears, doubts, and unmortified lusts—can speak but weakly and darkly for them; and upon this ground they are not fond of bringing in this witness of sanctification to speak for them. In civil courts, men are not ambitious to bring such witnesses to the bar as can witness but weakly and faintly in their case. It is so here.
Sixthly, Satan is a grand enemy to the peace, joy, comfort, assurance, settlement, and satisfaction of every poor Christian; and therefore he will leave no stone unturned, nor any means unattempted, whereby he may keep them in a low, dark, unsettled, and uncomfortable condition, Psalm 77, 88. When once a poor soul is brought over to Christ—how does the devil bestir himself to keep such a soul so under fears, doubts, and bondage—so that it may not in the least have anything which may have a proper tendency to its comfort, joy, assurance, peace, or quiet. The devil will do all he can to furnish such as are "begotten again by the resurrection of Christ from the dead" with all sorts of deadly weapons out of his armory, to fight against those arguments and evidences which make for the peace and comfort of their own souls. He who shall look seriously and impartially upon the subtle, studious, strong, and rhetorical arguings of many distressed Christians—against the peace, rest, comfort, and settlement of their own souls—may safely conclude that a hand of
Joab, a hand of Satan, yes, a strong hand of Satan, has been with them, 2 Sam. 14:19.
He who shall please to read the life of Francis Spira, though he be no great philosopher—yet he may easily discern with what subtlety and wonderful sophistry Satan helped him to argue against the pardonableness of his sins, and the possibility of his salvation. Satan knows how to transform himself into an angel of light, 2 Cor. 11:14. Satan does not always appear in one and the same fashion—but he appears in as many several shapes, fashions, and changes, as Proteus did among the poets. To deceive some, he has assumed a lightsome body, as if he were an angel of heaven, as if he had been a holy one clothed with the brightness of celestial glory; to deceive others, he has appeared as an angel of light, suggesting such things to them, and injecting such things into them, under fair and specious shows and pretenses of religion, piety, zeal, and holiness—which have had a direct tendency to the dishonor of God, the wounding of Christ, the grieving of the Spirit, the clouding or denying their evidences for heaven, the strangling of their hopes, and the death of all their comforts and joy. But,
Seventhly and lastly, Some Christians live under high enjoyments and singular manifestations of God's love to them; they have God every day ashedding abroad of his love into their hearts by the Holy Spirit, Romans 5:5. God is every day a-filling their souls with life, light, love, glory, and liberty, Psalm 63:2-4. Christ every day takes them up into the mount, Mat. 17:4, and makes such discoveries of himself and his glory to them, that they are ready frequently to cry out, "It is good to be here!" Christ often whispers in their ear, "O man, O woman, greatly beloved," Dan. 9:22-23. Christ's "left hand is every day under their heads, and his right hand does embrace them," Cant. 2:6. "They sit down every day under his shadow with great delight, and his fruit is sweet unto their taste." He makes out every day such sweet and clear manifestations of his admirable favor to their hearts, that their souls are daily satisfied as with marrow and fatness, Psalm 63:2-5. There are some precious Christians—I say not all, I say not most—who live daily under singular glances of divine glory, and who are daily under the sensible embracements of God, and who daily lie in the bosom of the Father, and who every night have Christ as a
bundle of myrrh lying between their breasts, Cant. 1:13.
Now these choice souls who live daily in the glorious manifestations of the Spirit, and enjoy a little heaven on this side heaven, these many times are so taken up with their high communion with God, with their spiritual enjoyments, and with their tastes of the glory of the eternal world—that they do not much mind such evidences as we have had under our consideration.
And thus much for the reasons why some cry down Scripture marks, signs, and evidences of grace, of holiness, of sanctification, and why others don't much mind them, or take any great notice of them. But,
[4.] The fourth proposition is this—If this way of trying our spiritual estates by holy and gracious qualifications, were not both lawful and useful, then certainly the Holy Spirit would never have prescribed it, nor ever have pressed men so earnestly upon it, as we find he has done in the blessed Scripture. Take a taste: 2 Cor. 13:5, "Examine yourselves, whether you be in the faith; prove your own selves." The precept is doubled, to teach us to redouble our diligence in this most needful but much neglected duty of self-examination. The final trial of our eternal estates does immediately and solely belong to the court of heaven—but the investigative part belongs to us. Here are two emphatical words in the Greek: first, "examine yourselves." The word in the general signifies to take an experimental knowledge of anything which is either uncertain, unknown, or hidden. Most men are great strangers to God, to Christ, to Scripture, and to themselves; and therefore says the apostle, "Examine yourselves." Now, if there were not sure marks and infallible signs whereby men may certainly know what their present estate is, and how it is likely to go with them in another world, the redoubled command of the apostle would be in vain.
The second Greek word is "prove yourselves." The original word signifies a severe and diligent inquisition into ourselves, so as to have a full experience of what is in us. Doubtless the apostle would never call again and again upon us, to try and examine ourselves whether we are in the faith—if it were not lawful to come to the knowledge of our faith, or of our
being in the state of faithful Christians—in a discursive way, arguing from the effect to the cause.
Likewise, in 2 Peter 10, "Give all diligence to make your calling and election sure." The Greek word translated "give diligence," is very emphatic. It signifies to do a thing, not in an slovenly, lazy, careless way— but to do a thing with industry, vigilance, and unweariedness of spirit. Now, it is granted on all hands, that election cannot be made more sure in respect of God or itself—but only in respect of us—that we may be more persuaded of it. Election cannot be made more sure than it is already, for those whom God has elected shall be certainly glorified; but we must make it sure on our parts; that is, we must labor to have a real and grounded assurance that we are elected by God in his eternal decree, to obtain life and glory by Jesus Christ, Romans 8:29-30. There is a double certainty: (1.) There is a certainty of the object; so our election is sure with God, for with him both it and all things are unchangeable. (2.) There is the certainty of the subject; and so we must make our election sure to ourselves in our own hearts and consciences. Now, the means whereby we are to come to this assurance, is by adding grace to grace, and by causing those several graces to abound in us. This is the way of ways to make all sure to us.
Now, by these scriptures it is most evident that we stand engaged to make our election sure by holy signs and marks. But,
[5.] The fifth proposition is this—That other precious saints who are now triumphing in glory, have pleaded their interest in God's love, and their hopes of eternal life—from graces inherent. [Grace, in the working of it, is often compared to life. Now, look as natural life is discerned by the actions thereof, as by so many signs—so also is supernatural life.] I will only point at some of those scriptures among many others, that clearly speak out this truth: the first epistle of John; James 2:17, seq.; Job 23:10-12; and the whole 31st chapter of Job; Psalm 119:6; Isaiah 38:2-3; Neh. 1:1, seq., and 13:14, etc. Now, all these scriptures do evidently prove, that the precious servants of the Lord took their graces for precious signs and testimonies of God's love, of their interest in Christ—and thereby received much comfort, peace, and satisfaction.
To deny the fruit growing upon the tree to be an evidence that the tree is alive, is to me as unreasonable as it is absurd. Certainly, it is one thing to judge by our graces, and another thing to trust in our graces, to make a savior of our graces. They may doubtless look to their graces as evidences of their part in Christ and salvation—and the clearer and stronger they are, the greater will be their comfort and assurance—but not as causes.
No man advanced free grace like Paul; no man debased his own righteousness like Paul—he counted it but dung and dross, Philip. 3:6-9; and no man exalted the righteousness of Christ like Paul, and yet by this way of signs he gathered much comfort and assurance: 2 Tim. 4:7-8, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness." How plainly, how fully does he here conclude his right to the crown of life, from his fighting a good fight, his finishing his course, in a way of grace and holiness, and his keeping the faith. By this great instance you may clearly see, that a Christian may greatly exalt Christ, lift up free grace, tread upon his own righteousness, as to justification—and at the very same time take comfort in his graces, and in his gracious actings.
Likewise, in 2 Cor. 1:12, "Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God's grace." [They boasted in the testimony of their consciences. Oh the quiet and tranquility that arises from the testimony of a man's sincerity, both in heart and life.] His joy was founded on the testimony of his conscience; but from what did his conscience testify? from his sincere conduct in the world.
Again, take that memorable instance of Job; God hid his face from him; the arrows of the almighty stuck fast in him; Satan was let loose upon him; the wife of his bosom proved a tempter to him, a tormentor of him; his most trusted acquaintances deserted him, reproached him, and condemned him as a hypocrite; God wrote bitter things against him, and made him "to possess the iniquities of his youth." All was clouded above him, and he stripped of all the outward comforts that once surrounded
him, Job. 1:8, and 2:3, so that he had nothing left to stay him, to refresh him, to support him, and to be a comfort and joy to him—but the sense of his integrity, and the evidence he had of his own uprightness, his own righteousness: Job 27:6, "I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live." Job was under great afflictions, sore temptations, and deep desertions. Now that which was his cordial, his bulwark, in those sad times—was the sense and feeling of his own uprightness, his own righteousness. The sense and feeling of the grace of God in him—kept him from fainting and sinking under all his troubles.
Likewise, in 1 John 2:3, "Hereby we know that we know him—if we keep his commandments," etc. In these words two things are observable: First, that where there is a true knowledge of Christ; there is an observation of his commandments. Secondly, that by this observation of his royal law— we may know that our knowledge is sound and sincere. He speaks not of a legal obedience—but of an evangelical keeping of his commandments. A conscientious and serious endeavor to walk in a holy course of life, according to God's will revealed in his word—is a most certain mark or evidence that we have a saving knowledge of God, and that we are his children, and heirs of glory. Such who sincerely desire, and sincerely purpose, and firmly resolve, and faithfully endeavor—to keep the commandments of God—these do keep the commandments of God evangelically and acceptably in the eye of God—in the account of God.
Likewise, verse 6, "He who says he abides in him ought himself also so to walk even as he walked." Here you may observe two things: First, that by faith we are implanted into Christ; secondly, that we discover our implantation into Christ by our imitation of Christ. Such as plead for sanctification as an evidence of justification, do not make their graces causes of their implantation into Christ, or of their justification before the throne of Christ—but they make them evidences and witnesses to declare the truth of their real implantation into Christ, and of their being justified before the throne of Christ.
Likewise, 1 John 3:14, "We know we are translated from death to life— because we love the brethren." The apostle makes this a great sign of godliness—to love another godly man for godliness's sake, and the more
godly he is, the more to love him, and to delight in him. Now mark, this love of our brethren is not a cause of our translation from death to life, for the very word translated supposes such a grace, such a favor of God as is without us—but a sign of our translation from death to life. But,
[6.] The sixth proposition is this—There are many scores of precious promises made over to those who believe, to those who trust in the Lord, to those who set him up as the great object of their fear, to those who love him, to those who delight in him, to those who obey him, to those who walk with him, to those who thirst after him, to those who suffer for him, to those who follow after him, etc. [The most ordinary and safe way of coming to assurance is the reasoning way in which a believer, from the fruits and effects of grace, infers he has the habit of grace; and from the habit concludes his justification and adoption. And as this is a way least subject to delusion, so it is also most suited to a rational creature, whose way of acting is by reasoning and argumentation.]
Now all these scores of promises are made for the support, comfort, and encouragement of all such Christians whose souls are bespangled with grace. But now if we may not lawfully come to the knowledge of our faith, love, fear, delight, obedience, etc., in a reasoning way, arguing from the effect to the cause—what support, what comfort, what advantage shall a sincere Christian have by all those scores of promissory verses of Scripture? Doubtless all those scores of promises would be as so many suns without light, as so many springs without water, as so many breasts without milk, and as so many bodies without souls, to all gracious Christians—were it not lawful for them to form up such a practical reasoning as this is—namely, the Scripture does plainly and fully declare that he who believes, fears, loves, obeys, etc., is blessed, and shall be happy forever; I am such a one who does believe, fear, love, obey, etc.; Therefore I am blessed, and shall be happy forever.
Now, although it must be granted that the foundation of this proposition is Scripture—yet the assumption is from experience; and therefore a godly man, being assisted therein by the Holy Spirit, may safely draw the conclusion as undeniable. Oh that you would seriously consider how little would be the difference between a man and a beast, should you shut out
this reasoning way of coming to conclusions. But,
[7.] The seventh proposition is this—That the Scripture gives many signs and symptoms of grace; so that if a man cannot find all—yet if he discover some, yes—but one, he may safely conclude that all the rest are there. He who truly has but one of the fore-mentioned characters in this book, has seminally all; he who has one link of the golden chain, has the whole chain. Look! as he who truly has one grace—has every grace, though he does not see every grace shining in his soul; so he who truly has any one evidence of grace in his soul, he has virtually all. And oh, that all weak, dark, doubting Christians would seriously and frequently ponder upon this proposition; for it may be a staff to uphold them, and a cordial to comfort them, under all their fears and faintings. But,
[8.] The eighth proposition is this—Without the light of the Holy Spirit, our graces are not manifest. Our graces are only the means by which our condition is known to us, Romans 9:2. The efficient cause of this knowledge is the Spirit illustrating our graces and making them visible, and so helping us to conclude from them, etc. 1 Cor. 2:12, "Now we have received not the spirit of the world—but the Spirit who is of God—that we might know the things which are freely given to us of God." Our graces, our sanctification, as well as our election, effectual calling, justification, and glorification, are freely given to us by God; and the Spirit of God is given to reveal these blessings to us. Mark, the things freely given us may be received by us, and yet the receipt of them not known to us; therefore the Spirit for our further consolation does, as it were, put his hand and seal to our receipts, whence he is said to "seal us up unto the day of redemption," Eph. 4:30.
The graces of the Spirit are a real "pledge" of the Spirit—yet they are not always an evidential pledge; therefore a pledge is often superadded to our graces. Forever remember these few hints:
(1.) that it is the work of the Spirit to plant grace in the soul;
(2.) that it is the work of the Spirit to act and exercise the graces that he has planted there;
(3.) that it is the work of the Spirit to shine upon those graces that he has planted in the soul, and to cause the soul to see and feel what he has planted;
(4.) that it is the work of the Spirit to raise springs of comfort and joy in the soul, upon the discovery of that grace which he has wrought in the soul.
O Christians! until the Spirit of the Lord shines upon your graces—you will still be in the dark! It is only God's own interpreter, who must show a man his righteousness, Job 33:23. When the Holy Spirit shines upon a Christian's graces, then a Christian finds the springs of comfort to rise in his soul, and then he finds the greatest serenity and calmness in his spirit. O sirs! no man can, by any natural light or evidence in him, come to be assured of the grace wrought in his soul. Look! as no man can see the sun but in the light of the sun, so no man can see the graces of the Spirit but in the light of the Spirit, 1 John 5:13.
A man may have grace and not see it; he may be in a state of grace and not know it; as the child lives in the womb but doesn't perceive that he is heir to a crown. Oh! until the Spirit shines upon his own work, a child of light may walk in darkness and see no light, Isaiah 50:10. Look! as no man can subdue his sins, but by the power of the Holy Spirit; so no man can see his graces but in the light of the Spirit, Romans 8:13. The confidence that a believer has of the truth of grace wrought in him— springs more from the Spirit's removing his slavish fears, and answering his doubts, and shining upon his graces, and supporting his soul—than it does from that excellency and beauty of grace which shines in him. A man may read the promises over and over a thousand times—and yet never be affected, delighted, or pleased with them, until the Spirit of the Lord sets them home upon his soul. And a man may read the threatenings over and over a thousand times—and yet never startle nor tremble, though he knows himself guilty of those very sins against which the threatenings are denounced, until the Spirit of the Lord sets home the threatenings in power upon his conscience; and then every threatening will be like the hand-writing upon the wall, which will cause his countenance to be changed, and his thoughts to be troubled, and his joints to be loosed, and his knees to be dashed one a against another, Dan. 5:6-7.
It is just so in the matter of our graces and gracious evidences; until the Holy Spirit shines upon them, until in the light of the Spirit we come to see them—they won't be witnessing, comforting, and refreshing to us. Therefore let not the pious reader think that, by the strength of his natural light, he shall ever attain to know the certainty of that grace which is in his soul; but let him rather beg hard of God, that the Holy Spirit may shine upon that good work which he has begun in him—that so he may be persuaded, assured, and comforted. Without the light of the Spirit, the work of the Spirit cannot be seen—any more than a book written in the clearest print can be seen without light to see it or read it by. But,
[9.] The ninth proposition is this—Sincere Christians may safely and groundedly rejoice, delight, and take comfort in those graces, or in those divine qualities, which in the light of the Spirit, they see and know are wrought in their souls. [Most Christians by experience find that their assurance and joy rises and falls— as grace and holiness—and as the evidences of grace and holiness rise and fall in their souls.] I do not say that a Christian should build the comfort of his justification upon his graces, or that he should rest on his graces, or trust to his graces, or make a savior of his graces; for this would be such a piece of pharisaical popery, as is justly to be detested and abhorred by all who love Christ, or are looking towards heaven.
But this I say—a Christian may make several uses of his graces. He may safely look upon his graces as so many evidences of Christ's dwelling in him, and he may look upon his graces as so many heavenly bracelets, or as so many love-tokens from God—in which he may safely rejoice. The gracious evidences that I have laid down in this treatise are blessed signs of salvation; and therefore to rejoice in them can be no transgression of any royal law of heaven. He who can experimentally subscribe to any of the gracious evidences which are laid down in this book, has such a fair certificate to show for heaven, which no wicked man or hypocrite under heaven has the like to show; and why such a man should not rejoice in such a certificate, I cannot at present see.
I may and ought to rejoice in the works of creation. Oh how much more then ought I to rejoice in the work of renovation, in the work of
sanctification, which does so infinitely transcend the work of creation? I may and ought to rejoice in my natural life, health, strength, beauty; and why then should I not rejoice in grace and holiness, which is the life, health, strength, and beauty of my soul?
Christ delights in the graces of his people. "You have ravished my heart" (or you have behearted me, as the Hebrew runs), "my sister, my spouse; you have ravished my heart with one of your eyes" (or with one glance of your eyes, as some read it), "with one chain of your neck," Cant. 4:9. The eye of faith, say some; the eye of love, say others; the chain of obedience, say some; the chain of spiritual graces, say others, ravished Christ's heart. The one eye of faith, the one chain of obedience, unhearted Christ, wounded Christ; this one eye, this one chain, robbed Christ of his heart, and laid the spouse in the place of it. Now, shall Christ's heart be ravished with his children's graces, and shall not their hearts be ravished and delighted with those very graces that ravish Christ's own heart?
I may, yes, I ought to rejoice in the graces of others, and why then not in my own? I may, yes I ought to rejoice in others' outward mercies, and in my own outward mercies, 1 Thes. 1:2-5, 2 Thes. 1:3-4. Oh how much more then ought I to rejoice in the saving and distinguishing graces of the Spirit, especially when I consider, that the least grain of grace is more worth than ten thousand thousand worlds, as every awakened conscience will tell you when they come to die, Hab. 3:18, Gal. 6:14, Philip. 3:3.
Mark, firstly, mostly, and chiefly—a Christian is to rejoice in God and Christ; but secondarily and subordinately—he may rejoice in those graces, and in those gracious evidences which God has given into his soul. Firstly, mostly, and chiefly, a wife is to rejoice in the person of her husband; but secondarily, subordinately she may rejoice in the bracelets, in the earrings, in the jewels, in the gold chains which are given her by her husband. But,
[10.] The tenth proposition is this—That that assurance which the people of God may rise to, by a sight of their graces, and upon the sight of their gracious evidences in the light of the Spirit—is not so clear, and bright, and high, and full—as that it utterly excludes all fears, doubtings, conflicts, or spiritual
agonies. 1 Cor. 13:12; Philip. 3:12-14. Our knowledge of God, of Christ, of ourselves, and of the blessed Scripture, which is the rule of trial—is imperfect in this life. And how then can our assurance be perfect?
David, a man eminent in grace and holiness, had his up-hills and his down-hills, his summer days and his winter nights. Now you see him upon the mountain singing and saying, "The Lord is my portion!" Psalm 73:25. And shortly you see him in the valleys, sighing and saying, "Why are you cast down, O my soul; why are you disquieted within me?" Psalm 42:5, 11. The same is evident in Job, Heman, and Asaph, Job 3; Psalm 77; Psalm 88.
Such an assurance as shall exclude all fears, doubts, conflicts, agonies, is very desirable on earth—but shall never be obtained until we come to heaven. The grievous assaults of Satan, the power of unbelief, and the prevalency of other corruptions in a Christian's heart, may be such as may shake, I do not say overturn, that assurance which a Christian may gather from the sight and evidence of his graces in the light of the Spirit. "The flesh lusts as well against the Spirit," Gal. 5:17, as it is a Spirit of consolation, as it lusts against the Spirit as it is a Spirit of sanctification; and therefore such an assurance as shall exclude all sorts and degrees of fears and doubts, is not attainable in this life. [Doubting is not a virtue, as the papists would make us believe—but it is a fruit of the flesh, and a thing most contrary and opposite to the nature of faith, James 1:5; Mat. 21:21, and 13:31. And therefore Christians should pray hard to be rid of their doubts.]
While we are in this old world, we shall have—water with our wine, gall with our honey, and some clouds with our brightest sunshiny days, etc. Most Christians think, that as long as they have any doubtings they have no assurance; but they consider not, that there are many degrees of infallible certainty, which are below a perfect or an undoubting certainty. Doubtless some darkness, more or less, will overspread the face of every Christian's soul, and unbelief in one degree or another will be making headway against their faith; and hypocrisy in one degree or another will be making headway against sincerity; and pride in one degree or another will be making headway against humility; and passion in one degree or another will be making head against meekness; and earthly-mindedness
in one degree or another will be making head against heavenlymindedness, etc. Yet as long as a Christian has the sight of his graces or his gracious evidences, he may and ought to walk in much peace, comfort, and joy.
Such Christians as are resolved to lie down in sorrow, until they have attained to a perfect assurance—must resolve to lie down in sorrow until they come to lay down their heads in the dust. Our graces are imperfect, and therefore that assurance that arises from the sight and evidence of them must needs be imperfect. Perfect signs of grace can never spring from imperfect grace, 1 Thes. 3:10. Now, if this were seriously apprehended, studied, and minded by many weak Christians, they would not at every turn call their spiritual estates into question, as they do, because they find some seeds and stirrings of pride, hypocrisy, vain-glory, and other sinful humours and passions working in them. But,
[11.] The eleventh proposition is this—When all your signs and evidences of the happiness and blessedness of your condition fail you; and are so clouded, obscured, darkened and blotted that you cannot read them, that you cannot take any comfort from them—then it highly concerns you to keep high, and precious, and honorable thoughts of God, of Christ, of his word, and of his ways in your souls. Psalm 97:2, "Clouds and thick darkness surround Him; righteousness and justice are the foundation of His throne."
When Christ was withdrawn from his spouse, Cant. 5:6-7, and when the watchmen that went about the city had smote her and wounded her, and when the keepers of the walls had took away her veil from her—yet then she keeps up in heart very high, precious, and honorable thoughts of Christ. Verse 10, "My beloved is white and ruddy, the chief among ten thousand." Verse 16, "His mouth is most sweet, and he is altogether lovely. This is my beloved, and this is my friend." That is, his mouth is sweetnesses, and he is altogether desirablenesses, or all of him is desires, or he is wholly desirable. Here she breaks off her praises in a general eulogy, which no words can express enough. Alas! says the spouse, I lack words to express how sweet, how lovely, how adorable, how desirable, how eminent, and how excellent Christ is in my eye, and to my soul!
Christ is the desire of all nations, Hag. 2:8, and all that is perfect in heaven or earth is but a dim shadow of his excellency and glory. Where Christ is—there is heaven. Heaven itself, in the spouse's eyes, without Christ, would be but a poor little thing. The spouse looks upon Christ as the sparkling diamond in the ring of glory"
Just so, David, when he was woefully clouded and benighted, when all was dark within him, and dark about him, and dark over him, Psalm 73:13, "Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence." Verse 21, "My heart was grieved and my spirit embittered." Verse 22, "I was as a beast before you;" or I was as a great beast, or as many beasts in one, as the Hebrew word Behemoth imports. Verse 26, "My flesh and my heart fails;" that is, my outward man and my inward man fails me. And yet mark, at this very time, when the psalmist was thus overcast, he keeps up in him very high, precious, and honorable thoughts of God. Verse 1, "Truly God is good to Israel, even to such as are of a clean heart." Verse 23, "Nevertheless, I am continually with you, you have held me by my right hand." Verse 24, "You shall guide me with your counsel, and afterward receive me to glory." Verse 25, "Whom have I in heaven but you? and there is none upon earth that I desire besides you." Verse 26, "God is the strength," or rock, "of my heart, and my portion forever." Verse 28, "It is good for me to draw near to God."
Just so, the church in that Micah 7, when God had hidden his face from her; verse 7, when she sat in darkness; verse 8, when she was under the indignation of the Lord; verse 9, when the righteous man was perished, and there was none upright among men; verse 2, and when her enemies rejoiced, insulted and triumphed over her; vers. 8 and 10—yet now, even now, she keeps up in her soul very high, precious, and honorable thoughts of the Lord. Verse 7, "My God will hear me." Verse 8, "When I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me." Verse 9, "He will bring me forth to the light, and I shall behold his righteousness."
I might give you twenty more instances—but enough is as good as a feast. Dear Christians, when your graces are not transparent, when your evidences for heaven are blotted, and when the face of God is clouded— oh then, keep up in your hearts high, precious, and honorable thoughts of
God and Christ, and of his word and ways, etc. When your sun of righteousness is set in a cloud, when great darkness is upon your spirits, when all moonlight and starlight of your graces and gracious evidences fail you, Acts 27:20—yet then say with David, "You are holy, O you who inhabits the praises of Israel," Psalm 22:3; and with Ezra, "You have punished me less than my iniquities deserve," Ezra 9:13; and with Nehemiah, "Howbeit, you are just in all that is brought upon us, for you have done right—but we have done wickedly;" and with the church, "The Lord is righteous," Neh. 9:33.
In the darkest night, and under your deepest soul-distresses, say, "Well, if I perish, if I should miscarry forever—yet I will maintain and keep up in my heart, high, and precious, and honorable thoughts of God and Christ, Lam. 1:18. Say, Well, though my graces are obscured, and my evidences for heaven are blurred and soiled—yet I shall to my last breath say the Lord is good, and his word is good, and his ways are good; yes, though he should slay me—yet I will trust in him, and entertain noble and glorious thoughts of him," Job 13:15. This is the way of ways to have your graces cleared and strengthened, your evidences brightened, your comforts restored, and your assurance confirmed. But,
[12.] The twelfth proposition is this—That it is the great duty and concernment of Christians to keep the evidences of their gracious condition, always bright and shining. Christians should be scrupulous of not blurring and disfiguring the golden characters of grace in their souls. The least character of grace in the soul, is more worth than all the gold of Ophir, yes, more worth than ten thousand thousand worlds; and therefore every gracious Christian should be scrupulously careful, that he does not by willful omissions or sinful commissions— cloud, dim, or darken the least character of grace, Eph. 4:30, Psalm 51:1112. Such as blot or lose their evidences for heaven, they lose the comfort of their lives in this world.
Satan's masterpiece is first to work Christians to blot and blur their evidences for glory, by committing this or that heinous sin; and then his next work is to rob them of their evidences for glory, that so though at the long run they may get safely to heaven, that yet Jacob-like they may go halting and mourning to their graves. Satan knows, that while a
Christian's evidences are bright and shining, a Christian is temptationproof. Satan may tempt him—but he cannot conquer him; he may assault him—but he cannot vanquish him. Satan knows, that while a Christian's evidences for heaven are bright and shining, no afflictions can sink him, nor any opposition shake him, nor any persecution discourage him, nor any outward needs perplex him; and therefore he will use all his power and policy, all his arts, crafts, and parts—to draw poor Christians to blot and blur their evidences for glory.
Satan knows, that a man may lose one friend—and easily get another; lose his trade in one place—and soon get a trade in another place; lose his health—and afterwards regain it; lose an estate—and afterwards get an estate, etc. But if he loses his evidences for heaven, he knows it will cost him many a prayer, and many a sigh, and many a groan, and many a tear, and many a sad complaint, before he recovers his lost evidences; and therefore his grand design is to plunder a Christian of his evidences for heaven.
O sirs! keep but your evidences for heaven always bright and shining, and then heavy afflictions will be light, and long afflictions will be short, and bitter afflictions will be sweet, 2 Cor. 4:16-18; and then every evidence fairly written in your hearts will be a living comfort to you in a dying hour. When the tokens of death are upon your bodies, and you shall see the lively characters of grace shining in your souls, you will then cry out with old Simeon, "Lord, now let your servant depart in peace," Luke 2:29; and with the spouse, "Make haste, my beloved, and be like to a roe, or to a young deer upon the mountains of spices," Cant. 8:14; and with the bride, "Come, Lord Jesus, come quickly," Rev. 22:20; and with Paul, "I desire to depart and to be with Christ," Philip. 1:23.
When a man's evidences for heaven are either lost or blotted and blurred, then he will be ready to cry out with David, "Oh spare me yet a little, that I may recover strength before I go hence and be seen no more," Psalm 39:13; and with Hezekiah, to turn his face to the wall and weep, Isaiah 38:3. There are four things that above all others a Christian should labor to keep—
(1) Christ;
(2) his own heart;
(3) the word;
(4) his evidences for heaven, bright and shining.
[13.] The thirteenth proposition is this—It is the high concernment of every Christian, either when he is in the dark, or when his graces shine brightest, and when his evidences for heaven are clearest, and his springs of comfort rise highest— then to have his heart and the eye of his faith most firmly fixed upon these three royal forts, or these three cities of refuge. It must be granted, that though our graces are our best jewels—yet they are imperfect, and do not give out their full luster; they are like the moon, which when it shines brightest—has her dark spots; and therefore a Christian had need have his eye, his heart fixed upon the three following royal forts. You know in time of war there are the outworks, and there are the royal forts. Now, when the soldiers are beaten out of their outworks, they retire to the royal forts, and there they are safe; and then they cast up their caps and bid defiance to their proudest enemies. Now, our graces and our gracious evidences, they are our outworks; and from these we may be beaten in a day of desertion and temptation, etc. Now if we make our retreat to the three following royal forts, we may in a holy sense cast up our caps, and bid defiance to an army of devils, yes, to all the powers of darkness. But,
Question—But, sir, please let us know what are these royal forts.
Answer—They are these three that follow.
1. The first is the free, rich, infinite, sovereign, and glorious grace of God. [Gen. 6:8; Exod. 19:5; Eph. 1:5-7; 1 Tim. 1:13-16. "The grace of our Lord was exceedingly abundant." The original word is overfull, redundant, more than enough, more than might serve the turn for him who was the greatest of sinners.] By free grace you are to understand the gracious good will or favor of God, whereby he is pleased, of his own free love—to choose and accept of some in Christ for his own. This we call first grace, because it is the fountain of all other grace, and the spring
from whence they flow; and it is therefore called grace, because it makes a man gracious with God.
Now mark, there have been many Christians who have had no assurance of the love of God, no sight of their interest in Christ, no sealing of the Spirit, nor any one clear evidence of grace, that they dared rest the weight of their souls upon; nor no one promise in the whole book of God that they dared apply or rest upon—who yet daily casting or rolling themselves, their souls, and their everlasting concernments, upon the infinite, free, rich, and sovereign grace of God in Christ—have found some tolerable peace, comfort, and refreshment in such a practice all their days. A Christian may lose the sight of his graces, and the evidences of his gracious estate; he may be so much in the dark, he may be so much benighted and bewildered in his spirit, that there may be no way under heaven left to him to enjoy peace, comfort, rest, quiet, settlement, or contentment—but by casting or rolling of his soul upon the free, rich, infinite, and sovereign grace of God in Christ. And here casting anchor, the poor bewildered, deserted, tempted, tossed soul may be safe and at rest, Isaiah 50:10.
The free love and favor of God will be a lamp to the soul in the darkest night; it will be a sweet lump of sugar which will sweeten the bitterest cup; it will be a refreshing cordial against all faintings; it will be armor against all temptations; it will be an everlasting arm to you under all afflictions; it will be a sun and a shield to you in every condition, Psalm 4:6; Psalm 80:3. "Cause your face to shine, and we shall be saved." Divine favor is that pearl of great price which is most desirable [Socrates prized the king's countenance above his coin. What is then the countenance of God to a gracious soul?]
Dan. 9:17, "The Lord make his face to shine upon his sanctuary that is desolate, for the Lord's sake." Num. 6:24, "The Lord make his face to shine upon you, and be gracious to you." Psalm 67:1, "God be merciful to you, and bless you, and cause his face to shine upon you." Life is a very desirable thing; "skin for skin, yes, all that a man has will he give for his life," Job 2:4; and yet the loving-kindness of God is better than life: Psalm 63:3, "Your loving-kindness is better than life." The Hebrew word is lives; to note that the loving-kindness of God is better than many lives, yes,
than all lives. Put many lives together, put all lives together; and yet there is more excellency in the least discovery of divine love—than in them all. Many a man has been weary of his life—but who have ever been weary of divine love?
Dear Christians, are your graces or gracious evidences shining or sparkling? Oh then solace yourselves mostly in the free love and favor of God; for in his free favor lies the life of your souls, the life of your graces, the life of your comforts, yes, in his free favor your all is bound up. If your graces or evidences are so clouded and darkened, that you are in a stormy day beat out of your outworks, oh now run to the free grace and favor of God, as to your royal fort, as to your strong tower, as to your city of refuge —where you may be safe and happy forever.
In such a day ponder much upon these scriptures, Hosea 14:4, "I will heal their backsliding, I will love them freely." God's love is a free love, having no motive or foundation but within itself. All the links of the golden chain of salvation are made up of free grace. The people of God are freely loved, Deut. 7:6-8; and freely chosen, John 15:16-19, Eph. 1:4; and freely accepted, Eph. 1:6; and freely adopted, Eph. 1:5, Gal. 4:5-6; and freely reconciled, 2 Cor. 5:18-20; and freely justified, Romans 3:24, "Being justified freely by his grace;" and freely saved, Eph. 2:5; "By grace you are saved," verse 8, "For by grace you are saved;" Tit. 5, "Not by works of righteousness which we have done—but according to his mercy he saved us." Thus you see that all the golden rounds in Jacob's ladder—which reaches from heaven to earth, are all made up of free grace. Free grace is the foundation of all spiritual and eternal mercies; free grace is the solid bottom and foundation of all a Christian's comfort in this world. Were we to measure the love of God to us by our fruitfulness, our holiness, our humbleness, our spiritualness, our heavenly-mindedness, or our gracious behavior towards him—how would our hope, our confidence every hour, yes, every moment in every hour, be staggered, if not vanquished! Romans 4:16. But all is of grace, of free grace, that the promise might be sure, and that our salvation might be safe. O sirs! it is free grace which will strengthen you in all your duties, and which will sweeten all your mercies, Romans 8:33-36, and which will support you under all your changes, and which will arm you against all temptations, and answer all