Chapter 3 (continued, part 6)
truth, when others who lack a sound assurance make merchandise of Christ, precious truths, and of their own and others' immortal souls. Get assurance, and you will stand when seeming cedars fall; lack assurance, and you can not but fall, to the breaking of your bones, if not to the utter loss of your precious soul, 2 Pet 2:3.
[6.] The sixth advantage. Assurance will very much embolden the soul with God. It will make a man divinely familiar with God; it will make a man knock boldly at the door of free grace; it will make a man come boldly before the mercy-seat; it will make a man enter boldly within the holy of holies. Heb 10:22, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Such full assurance as fills all the sails of the soul. Assurance makes the soul converse with God as a favorite with his prince, as a bride with her bridegroom, as a Joseph with a Jacob.
Luther, under the power of assurance, lets fall this transcendent rapture of a daring faith, 'let my will be done; my will, Lord, because it is your will. It is the lack of assurance which makes the countenance sad, the hands hang down, the knees feeble, and the heart full of fears and tremblings, Heb 12:12. Oh therefore get assurance, and that will scatter your fears, and raise your hopes, and cheer your spirits, and give wings to faith, and make you humbly bold with God. You will not then stand at the door of mercy with a 'may I knock?' with a 'may I go in?' with a 'may I find audience and acceptance?' But you will, with Esther, boldly adventure yourselves upon the mercy and goodness of God.
"Now truly, I think," says one, speaking of Christ, "he cannot despise me, who is bone of my bone, and flesh of my flesh; for if he neglects me as a brother, yet he will love me as a husband: that is my comfort." Assurance will remove all strangeness from between Christ and the soul; of two, it will make Christ and the soul one.
[7.] The seventh advantage. Assurance will sweeten the thoughts of death—and all the aches, pains, weaknesses, sicknesses, and diseases—which are the forerunners of death; yes, it will make a man look and long for death. Nazianzen said of the king of terrors, "Devour
me, devour me! Death cures all diseases, the aching head, and the unbelieving heart!"
It will make a man sick of his absence from Christ. It makes a man smile upon the king of terrors; it makes a man laugh at the shaking of the spear, at the noise of the battle, at the garments of the warriors rolled in blood. It made the martyrs to desire the lions, to dare and tire their persecutors, to kiss the stake, to sing and clap their hands in the flames, to tread upon hot burning coals, as upon beds of roses.
The assured soul knows that death shall be the funeral of all his sins and sorrows, of all afflictions and temptations, of all desertions and oppositions. He knows that death shall be the resurrection of his joys; he knows that death is both an outlet and an inlet; an outlet to sin, and an inlet to the soul's clear, full, and constant enjoyment of God; and this makes the assured soul to sing it sweetly out, "O death, where is your sting? O grave, where is your victory? "I desire to depart and be with Christ, which is better by far!" "Make haste, my beloved." "Come, Lord Jesus, come quickly!" [1 Cor 15:55-57; Phil 1:23; Song 8:14; Rev 22:20] Now death is more desirable than life. Now says the soul, 'let him fear death, who is averse to go to Christ.' So I may be with Christ, though I go in a cloud, I care not, says the assured soul. Just so, I may be with Christ, I care not though I go in a fiery chariot, says the assured soul.
The Persians had a certain day in the year, in which they used to kill all serpents and venomous creatures. The assured Christian knows, that the day of death will be such a day to him, and that makes death lovely and desirable. He knows that sin was the midwife which brought death into the world, and that death shall be the grave to bury sin; and therefore death is not a terror—but a delight unto him. He fears it not as an enemy —but welcomes it as a friend; as crookback Richard the Third in his distress cried, "A kingdom for a horse, a kingdom for a horse!"
So souls who lack assurance, when they come to die, will cry out, 'A kingdom for assurance, a kingdom for assurance!' and as Severus said, "If I had a thousand worlds, I would now give them all for Christ." So a soul who lacks assurance, when he comes to enter upon a state of eternity, will cry out, 'Oh, had I now a thousand worlds, I would give them all for
assurance!' Whereas the assured soul would not for a thousand worlds but die. When his glass is out, and his sun is set, he cries not out, as Queen Elizabeth did, "A world, a world for an inch of time!" but rather, "Why is it, why is it, Lord, that your chariots are so long a-coming?"
[8.] The eighth advantage. Assurance will very much sweeten that little oil which is in the cruse, and that handful of meal which is in the barrel," 1 Kings 17:12, etc. Assurance will be sauce to all meats, it will make all your mercies to taste like mercies. It will make Daniel's vegetables to be as sweet as princes' delicates, Dan 1:8,12. It will make Lazarus's rags as pleasurable as Dives's robes, Luke 16:20. It will make Jacob's bed upon the stones, to be as soft as those beds of down and ivory, which sinful great ones stretch themselves upon, Gen 28:18; Amos 6:4.
Look! as the lack of assurance embitters all a sinner's mercies, that he cannot taste the sweetness and goodness of them. Just so, the enjoyment of assurance casts a general beauty and glory upon the believer's lowest mercy. And hence it is, that assured souls live so sweetly, and walk so cheerfully, when their little all is upon their backs and in their hands; whereas the great men of the world, who have the world at will—but lack this assurance, which is more worth than the world—live as slaves and servants to these mercies, Job 20:22. In the midst of all their abundance, they are in straits and perplexities, full of fears and cares; nothing pleases them, nor is sweet unto them, because they lack that assurance which sweetens to a believer the ground they stand on, the air he breathes, the seat he sits on, the bread he eats, the clothes he wears, etc.
Ah! were there more assurance among Christians, they would not count great mercies small mercies, and small mercies no mercies; no, no; then every mercy on this side hell would be a great mercy, then every mercy would be a sugared mercy, a perfumed mercy. Look! as the tree which Moses cast into the waters of Marah made those bitter waters sweet, Exod 15:23-25, so assurance is that tree of life which makes every bitter sweet; and every sweet more sweet.
A believer knows,
(1.) that his little mercies are from great love;
(2.) that they are pledges of greater mercies;
(3.) that his blessings are blessed unto him;
(4.) that they shall not at last be witnesses against him.
(9.) The ninth advantage. Assurance will make a man very angelical. It will make him full of motion, full of action; it will make him imitate the angels, those princes of glory, that are always busy and active to advance the glory of Christ. They are still a-singing the song of the Lamb; they are still pitching their tents about those who fear the Lord, Psalm 34:7; they are ministering spirits sent forth for the good of those who are heirs of salvation, Heb 1:14. Assurance will make a man fervent, constant, and abundant in the work of the Lord, as you may see in Paul. The assured Christian is more motion than notion, more work than word, more life than lip, more hand than tongue. When he has done one work, he is a-calling out for another; 'What is the next, Lord,' says the assured soul, 'what is the next?' His head and his heart are set upon his work, and what he does, he does it with all his might, because there is no working in the grave. Assurance makes a saint all fire—it makes him like the burning seraphim.
An assured Christian will put his hand to any work; he will put his shoulder to any burden; he will put his neck in any yoke for Christ; he never thinks that he has done enough, he always thinks that he has done too little; and when he has done all he can, he sits down sighing it out, "I am but an unprofitable servant." Bellarmine is of opinion that one glimpse of hell would be enough to make a man not only turn Christian— but a monk, to live after the strictest rules, to be abounding in well-doing. Surely assurance of heaven will make a man do more.
In a word, assurance will have a powerful influence upon your heart. In all the duties and services of religion, nothing will make a man love like this, and live like this; nothing will make a man humble and thankful, contented and cheerful, like assurance. Nothing will make a man more serious in prayer, nor sincere in praises, than assurance. Nothing will make a man more cheerful and joyful than assurance.
Nothing will make a man fit to live and more willing to die, than assurance.
Ah, Christians! if ever you would act as angels in this world, get an assurance of another world; then you shall be dumb no more, nor dull no more—but be active and lively, like those whose hopes and whose hearts are in heaven.
(10.) The tenth advantage. Assurance will sweeten Christ, and the precious things of Christ, to your soul. Ah! how sweet is the person of Christ, the natures of Christ, the aims of Christ, the offices of Christ, the benefits of Christ, the blood of Christ, the word of Christ, the threatenings of Christ, the Spirit of Christ, the ordinances of Christ, the smiles of Christ, the kisses of Christ—to an assured soul. Now your meditations on Christ will be no more a terror, nor a horror to you; nay, now your heart will be always best, when you are most in pondering upon the sweetness and goodness, the kindness and loveliness, of the Lord Jesus. Now all the institutions and administrations of Christ will be precious to you. Upon everything where Christ has set his name, there you will set your heart. Now you will call things as Christ calls them, and count things as Christ counts them; that shall not be little in your eye, which is great in the eye of Christ; nor that shall not be great in your eye that is—but little in the eye of Christ.
Assurance will also exceedingly sweeten your behavior to all who bear the image of Christ. Nothing will make men bear with those weak saints, whose light is not so clear as yours, whose parts are not so strong as yours, whose enjoyments are not so high as yours, whose judgments are not so well informed as yours, whose consciences are not so well satisfied as yours, and whose lives are not so amiable as yours.
Assurance makes men of a God-like disposition—easy to pardon, ready to forgive, abundant in goodness, admirable in patience. It makes men to study the good of others, and rejoice in all opportunities wherein they may strengthen the feeble, and comfort the dejected, and enrich the impoverished, and recover the fallen, and enlarge the straitened, and build up the weak. Truly, the reason why men are so bitter and sour, and censorious, is because God has not given into their bosoms this sweet
flower of delight, assurance.
Ah! were their souls fully assured that God had loved them freely, and received them graciously, and justified them perfectly, and pardoned them absolutely, and would glorify them everlastingly—they could not but love where God loves, and own where God owns, and embrace where God embraces, and be one with everyone who is one with Jesus. Were there more assurance among Christians, there would be more of David's and Jonathan's spirit among Christians, than there is this day.
Were there more assurance among Christians, there would be more life and more love, more sweetness and more tenderness. Were there more assurance, there would be less noise, less contention, less division, less distraction, less biting, and less devouring among the saints. Love is the attractive loadstone of love.
Assurance will make the lion and the calf, the wolf and the lamb, the leopard and the kid, the bear and the cow, lie down together, and feed together, Isa 11:6-8. Men who lack assurance love their brethren as flies love the pot. So long as there is any meat in the pot, the flies love it. Just so, those men will love as long as there is an external motive to draw love —but when that ceases, their love ceases.
Dionysius loved his bottles when they were full—but hurled them away when they were empty. So many who lack assurance love the saints while their bags are full, and their houses full of the good things of this life; but when they are empty, then they throw them away, then they cast them off, as Job's friends did him.
Ah! but assurance will make a man love as God loves, and love as long as God loves. The assured Christian will not cease to love so long as the least buds and blossoms of grace appear. Lazarus in his rags is as lovely to an assured Christian, as Solomon in his robes. Job is as delightful to him upon the ash-heap, as David is upon his throne. It is not the outward pomp and bravery—but the inward beauty and glory of saints, which wins the assured Christian.
(11.) The eleventh motive to provoke you to get a well-grounded
assurance of your everlasting happiness is this, consider that as there is a great deal of counterfeit knowledge, counterfeit faith, counterfeit love, counterfeit repentance, etc. in the world, so there is a great deal of counterfeit assurance in the world. Many there are who talk high, and look big, and bear it out bravely—that they are thus and thus, and that they have such and such glorious assurance, whereas, when their assurance comes to be weighed in the balance of the sanctuary, it is found too light; and when it comes to withstand temptations, it is found too weak; and when it should put the soul upon divine action, it is found to be but a lazy presumption. Shall the counterfeit gold which is in the world make men active and diligent to get that which is genuine, and which will abide the touchstone and the fire? and shall not that counterfeit assurance that is in the world provoke your hearts to be so much the more careful and active to get such a wellgrounded assurance that God accounts as genuine, and which will abide his touchstone in the day of discovery, and which will keep a man from shame and blushing when the thrones shall be set and the books shall be opened?
I have been the longer upon these motives to provoke your souls to get a well-grounded assurance, because it is of an eternal concernment to you, and a work to which men's hearts are too backward.
Though assurance carries a reward in its own bosom—yet few look after it; though the pains of getting it are nothing, compared to the profit which accompanies it—yet few will sweat to gain it.
If the inducements laid down will not awaken and provoke you to be restless until you have got the "white stone" and "new name," until you have got the assurance of your pardon in your bosoms, I know not what will.
Showing the several ways and means of gaining a wellgrounded assurance.
(1.) The first means. If ever you will attain to assurance, then be much in the exercise and actings of grace. As the believing Ephesians, Eph 1:13, were in the very exercise and actings of grace, the Spirit of the Lord "sealed them up to the day of redemption." Assurance flows in upon the actings of grace. Assurance is bred and fed, it is raised and maintained in the soul, by the actings of grace. Grace is most discernible when it is most in action, and grace is made more and more perfect by acting. Neglect of your graces is the ground of their decrease. Wells are the sweeter for drawing; you get nothing by dead and useless theories; talents hidden in a napkin gather rust; the noblest faculties wither when not improved; grace in the theory is no more discernible than fire under the ashes, than gold in the ore, than a dead man in the grave; but grace, in its lively actings and operations, is as a prince upon his throne, sparkling and shining. A Christian who would have assurance, must never leave blowing his little spark until he has blown it into a flame.
Ah, Christians! were your grace more active, it would be more visible; and were your grace more visible, your assurance would be more clear and full. As Paul once spoke to Timothy, "Stir up the gift of God that is in you," (the words are an allusion to the fire in the temple, which was always to be kept burning;) so say I to you, If ever you would have assurance, stir up the grace of God that is in you, blow up that heavenly fire, raise up those noble spirits, never cease believing nor repenting, until it be clearly given into your bosoms, that you are sure that you do believe, and that you do repent, as you are sure that you live, as you are sure that God rules in Jacob, and dwells in Zion.
Remember, Christians, all the honor which God has from you in this life, is from the actings and exercise of your grace, and not from mere theories of grace. Remember, Christians, that all your consolations flow, not from the theories—but from the acts of grace. Remember, Christians, that the lack of the exercise of grace is the reason why you do not discern your grace, and why you have no more assurance of your future happiness. He who will be rich, must still be turning the penny; and he who will attain unto the riches of assurance, must still be acting his graces, Col 2:2. There are none but lively, active Christians, who know and feel those joys, comforts, and contentments which attend the exercise of grace. If you
would not be always a babe in grace, and a stranger to assurance, then see that your lamp is always burning, see that your golden wheels of grace is always going.
(2.) The second means. If you would, Christians, attain unto assurance, then you must mind your work more than your wages; you must be better at obeying than disputing; at doing, at walking, than at talking and wrangling. Assurance is the heavenly wages which Christ gives, not to loiterers—but to holy laborers. Though no man merits assurance by his obedience, yet God usually crowns obedience with assurance. "Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him." Then Judas (not Judas Iscariot) said, "But, Lord, why do you intend to show yourself to us and not to the world?" Jesus replied, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him." John 14:21-23
In these words you see, that doing Christians, working Christians, are the only Christians who shall have most of the love of the Father and the Son, and who shall have the choicest manifestations of grace and favor, and who shall have most of their presence and company. So in Psalm 50:23, "Unto him that orders his conduct aright, will I declare the salvation of God." That is, I will declare myself to be his Savior, I will show him salvation, and I will show him his interest in salvation; I will save him, and I will make him see that I have saved him. He shall see the worth of salvation, and test the sweetness of salvation. So Gal 6:16, "And as many as walk according to this rule" (that is, the rule of the new creature), "peace be on them, and mercy upon the Israel of God." The Greek word that is here rendered "walk," signifies not simply to walk—but to walk by rule, in order, and measure, without turning aside—but making straight steps to our feet.
Now those choice souls who thus walk according to the law of the new creature, shall have peace and mercy in them, and peace and mercy with them, and peace and mercy on them. "As many as walk according to this rule, peace and mercy be on them." Assurance is a jewel of too high a price to be cast into any of their bosoms, who walk contrary
to the laws of the new creature. Such may talk of assurance, and make a stir and a noise about assurance—but it is the close walking Christian, who shall be crowned with assurance. Assurance is a choice part of a believer's happiness, and therefore God will never give it out of a way of holiness. "The Lord has set apart for the godly man himself," Psalm 4:3. None are favorites in God's court, nor are admitted to be of his counsel—but those who are all glorious within, and whose raiment is of embroidered gold. That is, such whose principles are full of spiritual glory, and whose practices are amiable and answerable in purity and sanctity. These are the people who shall have the honor to have God's ear, and the happiness to know his heart. "Would you never be sad? Then live well," says Bernard.
(3.) The third means. To gain assurance, is to be kind to the Spirit, hear his voice, follow his counsel, live up to his laws. The Spirit is the great revealer of the Father's secrets, he lies in the bosom of the Father, he knows every name that is written in the book of life; he is best acquainted with the inward workings of the heart of God towards poor sinners; he is the great comforter, and the only sealer up of souls to the day of redemption. [Rom 8:26; John 14:26: Eph 1:13] If you set him amourning by your willful sinnings, who alone can gladden you—by whom will you be gladdened? Truly, Christians, when you turn your back upon the Spirit, he will not turn his face upon your souls. Your vexing of the Spirit will be but the disquieting of yourselves, Isa 63:10. Look! as all lights cannot make up the lack of the light of the sun—so all creatures cannot make up the lack of the testimony of the Spirit.
So say I, behold the Spirit of the Lord, who is your guide and guard, he also is only able to make a soul-satisfying view of his love and favor to you; therefore, as ever you would have assurance, beware of him and obey his voice, provoke him not; for if you do by willful transgressions, he will neither comfort you nor counsel you; he will neither be a sealing nor a witnessing Spirit unto you; nay, he will raise storms and tempests in your souls; he will present to you the Father frowning, and your Savior bleeding, and himself as grieving; and these sights will certainly rack and torture your doubting souls.
The Spirit of the Lord is a delicate visitant, a holy visitor, a blessed guest,
who makes every soul happy where he lodges. "Therefore grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption," Eph 4:30. You will not grieve your guests, your friends—but courteously and friendly entertain them; why then do you make so little conscience of grieving that Holy Spirit who alone can stamp the image of the Father upon you, and seal you up to life and glory?
Ah, Christians! the way to assurance is not to sit down sighing and complaining of the lack of assurance—but it lies in your eyeing of the Holy Spirit, in your complying with the Spirit, in your cleaving to the Spirit, in your following of the Spirit, in your welcoming of the Spirit, and in your honoring and obeying of the Spirit. As he said of the sword of Goliath, "There is none like it!" 1 Sam 21:9. Just so, say I, "There is no means like this, to gain a well-grounded assurance of a man's happiness and blessedness". And as he said, "If there be any way to heaven on horseback, it is by prayer;" so say I, if there be any way to assurance, it is by being fearful to offend, and careful to please the Spirit of the Lord, whose office it is to witness to poor souls the remission of their sins, and the salvation of their souls.
(4.) The fourth means. If you would obtain assurance, then be sincere, be diligent and constant in assuring ordinances. He who will meet the king, must wait on him in his walks, Isa 64:5. Christ's ordinances are Christ's walks; and he who would see the beauty of Christ, and taste of the sweetness of Christ, and be ravished with the love of Christ, must wait at wisdom's door—they must attend Christ in his own appointments and institutions, Rev 2:1; Prov 8:34-35. That comfort and assurance which flows not in through the golden pipes of the sanctuary, will not better the soul, nor long abide with the soul; it will be as the morning dew, and as the flowers of the field which soon fade away, Hos 6:4; 1 Pet 1:24.
I have in the former discourse showed at large how the Lord is graciously pleased to cause his love and glory to beam forth upon souls in ordinances; and therefore I shall say no more unto this particular at this time.
(5.) The fifth means to obtain assurance is, wisely and seriously to
observe what gift of God there is in you, which brings you within the compass of the promises of eternal mercy. Now, let the gift be this or that, if it be a gift which brings you within the compass of the promise of eternal mercy, that gift is an infallible evidence of your salvation.
For the better and further opening of this truth, premise with me these two things:
[1.] First, No man can have any sure evidence to himself of his happiness and blessedness, from the promises of Scripture. [Isa 42:6; Isa 49:8; Joel 2:28; Ezek 32:26-27; Jer 32:40; Heb 8:10-12; Isa 32:15] The promises do not describe to whom salvation and all eternal blessings belong. The promise of giving Christ, of giving the Spirit, of giving a new heart, and of pardoning and blotting out sin—are all general promises. Now God is free to make good these to whom he pleases; therefore he often steps over the rich and chooses the poor; he often steps over the learned, and chooses the ignorant; he often steps over the strong, and chooses the weak; he often steps over the noble, and chooses the vile; he often steps over the sweet nature, and chooses the wicked nature, etc., that no flesh may glory, and that all may shout out "Grace, grace!" 1 Cor 1:25-29.
[2.] Secondly, Though no man can have any sure evidence of his happiness and blessedness from the promises, because the promises do not describe the persons to whom salvation and all eternal blessings belong; yet these promises are of most choice and singular use.
(1.) In that they discover to us that our salvation is only from free grace, and not from anything good in us or done by us.
(2.) They are a most sure and glorious foundation for the very worst of sinners to stay their filthy, guilty, wearied, burdened, perplexed souls upon. Seeing that God looks not for any penny or pennyworth, for any goodness or merit in the creature to draw his love—but he will justify, pardon, and save for his name's sake, Isa 55:1-2; seeing all the motives which move God to show mercy are in his own bosom; seeing they are all
within doors, there is no reason why the vilest of sinners should sit down and say, 'There is no hope, there is no help,' Deut 7:7-8; Psalm 68:18.
[3.] Thirdly, Promises may, and doubtless often are, choice cordials to many precious souls, who perhaps have lost the sense and feeling of divine favor. Promises are waters of life to many precious sons of Zion. They are a heavenly fire at which they can sit down and warm themselves when they cannot blow their own spark into a flame, and when all candlelight, torchlight, and starlight fails them. When all other comforts can yield a perplexed, distressed soul no comfort, yet then the promises will prove full breasts of consolation to the distressed soul.
These things being promised, see now what gift of God there is in you who brings you within the compass of the promise of everlasting happiness and blessedness; and to help you a little in this, I shall put you in mind of these following particulars.
1. The first gift. FAITH is a gift of God which brings the soul within the promise of everlasting blessedness, as the Scripture does everywhere evidence: "He who believes shall be saved;" "he who believes shall not come into condemnation;" "he shall not perish;" "he shall have eternal life," etc. [Mark 16:16; John 3:15-16, etc.; John 1:12] Now believing is nothing else but the accepting of Christ for your Lord and Savior, as he is offered to you in the gospel; and this accepting is principally, though not only, the act of your will. Just so, that if you are sincerely and cordially willing to have Christ upon his own terms, upon gospel terms, that is, to save you and rule you, to redeem you and to reign over you—then you are a believer. Your sincere willingness to believe is your faith; and this gift brings you within the compass of the promise of eternal happiness and blessedness.
Christian reader, in the following discourse you will find the nature, the properties, and the excellencies of a sound saving faith clearly and largely laid open before you; and therefore I shall say no more to it in this place— but refer you to what follows.
2. The second gift. WAITING patiently on God is a gift which brings you
within the promise of everlasting happiness and blessedness. And he who has but a waiting frame of heart, has that which God will eternally own and crown: Isa 30:18, "Blessed are all those who wait for him." Truly, it is no iniquity to pronounce them blessed, whom God pronounces blessed. It is no piety—but cruelty and inhumanity, for any not to be as merciful to themselves, as God is merciful to them; not to have as sweet and precious thoughts of their present condition, as God has. If God says the waiting soul is blessed, who dares judge, who dares say it is not blessed? "Let God be true, and every man a liar," Rom 3:4; Isa 64:4, "For since the beginning of the world, men have not heard nor perceived by the ear, neither has the eye seen, O God, besides you, what he has prepared for the one who waits for Him." Prov 8:34, "Blessed is the man that hears me, watching daily at my gates, and waiting at the posts of my doors." Isa 49:23, They shall not be ashamed, who wait for me;" that is, I will never fail the waiting soul; I will never put him to blushing by frustrating his patient waiting on me. The waiting soul shall carry away the crown at last.
Truly, God's glorious love and power is as much seen in keeping up a poor soul in a patient waiting on God—as it was in raising Christ from the grave, and as it is in bringing souls to glory. Nothing can make the waiting soul miserable. Hold out faith and patience but a little, and he who shall come will come, and bring his reward with him," Rev 22:11-12.
3. The third gift. HUNGERING and THIRSTING AFTER RIGHTEOUSNESS is a gift which brings the soul within the compass of the promise of everlasting happiness and blessedness: Matt 5:6, "Blessed are those who hunger and thirst after righteousness: for they shall be filled"; or as it runs in the Greek, "Blessed are those who are hungering and thirsting," intimating that wherever this is the present disposition of men's souls, they are blessed, and may expect spiritual repletions.
Considerable to this purpose is that of Isa 44:2-5: "But now listen, O Jacob, my servant, Israel, whom I have chosen. This is what the Lord says —he who made you, who formed you in the womb, and who will help you: Do not be afraid, O Jacob, my servant, Jeshurun, whom I have chosen. For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants. They will spring up like grass in a meadow, like poplar trees
by flowing streams. One will say, 'I belong to the Lord'; another will call himself by the name of Jacob; still another will write on his hand, 'The Lord's,' and will take the name Israel." By water is meant the Spirit, say some; others understand it of the spiritual waters of grace, which God will pour out upon those who thirst and long after an abundance of grace, etc.
Of the like consideration is that of Isa 35:6-7, "The lame will leap like a deer, and those who cannot speak will shout and sing! Springs will gush forth in the wilderness, and streams will water the desert. The parched ground will become a pool, and springs of water will satisfy the thirsty land. Marsh grass and reeds and rushes will flourish where desert jackals once lived."
To the like purpose is that in Psalm 107:9, "For he satisfies the longing soul, and fills the hungry soul with goodness."
But that none may mistake nor miscarry in this business, that is of an eternal concernment to them, I shall desire them to premise with me these following things, for a better and fuller clearing of this particular truth that is under our present consideration.
First, Premise this with me: All real hungerings and thirstings after righteousness are earnest and vehement thirstings and longings. They are like Rachel's longing for children, and like Samson's longing for water: Psalm 42:1-2, "As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God?" Naturalists observe, that of all the animals, the deer is most thirsty by nature—but most of all thirsty when she is hunted and pursued by dogs. Says David: As the hunted deer, as the wounded deer, yes, as the she-deer, in whom the passions of thirst are strongest, pants after the water-brooks, so does my soul pant after you, O God. A gracious soul pants and faints, it breathes and thirsts, for the longing it has at all times after the righteousness of Christ imputed and infused, Psalm 119:20.
The Greeks derive their word for desire from a root that signifies to burn. Ah, Christians! real desires are burning desires; they set the soul all in a
holy flame after God and Christ. If they are not vehement, if they do not put an edge upon your affections, if they do not make you like a burning seraphim, Christ will take no pleasure in them; they shall return into your own bosom without working any wonders in heaven, as those desires do, which flow from the soul's being touched with a coal from the altar.
Secondly, Premise this with me: All real hungerings in the soul after righteousness, arise from spiritual and heavenly considerations; [Psalm 63:1-4; Psalm 27:4; Phil 3:7-10] they spring in the soul from some convictions, some apprehensions, some persuasions that the soul has—of a real worth, of a real beauty, glory, and excellency that is in Christ, and in his righteousness, imputed and imparted. Such desires after righteousness which flow from external considerations, are of no worth, weight, or continuance, but those desires after righteousness which flow from spiritual considerations, are full of spirit, life, and glory; they are such that God will not only observe but accept, not only record but reward, Psalm 145:19.
Thirdly, Real hungerings and thirstings after Christ and his righteousness, etc., will put the soul upon lively endeavors. If they are trueborn desires, they will not make the soul idle, but active; not negligent, but diligent, in the use of all holy means, whereby the soul may enjoy Christ and his righteousness: Isa 26:9, "With my soul have I desired you in the night, yes, with my spirit within me will I seek you early." Real desires will make us earnest and early in seeking to obtain the thing desired, as the Hebrew word imports—which signifies to seek in the morning, when it is but dim and dusky, and it notes both an earnest and an early seeking.
A thirsty man will not only long for drink—but labor for it; the condemned man will not only desire his pardon—but he will write, and entreat, and weep, and set this friend and that, to solicit for him; the covetous man does not only wish for wealth—but will rise early and go to bed late, he will turn every stone, and make attempts upon all hopeful opportunities, whereby he may fill his bags and fill his barns. Even so, all holy desires will put souls upon the use of the means, whereby the mercy desired may be gained. And thus to run, is to attain; thus to will, is to work; thus to desire, is to do the will of our Father, who accepts of pence
for pounds, of mites for millions.
The Persian monarch was not so famous for accepting a little water from the hand of a loving subject, as our God is for accepting a handful of meal for a sacrifice, and a pinch of goat's hair for an oblation; for accepting of that little which we have, and for accounting our little much, Lev 2:2; Exod 35:6; 2 Cor 8:12.
Noah's sacrifice could not be great, and yet it was greatly accepted and highly accounted of by God. Such is God's condescending love to weak worms, that he looks more at their will than at their work; he minds more what they would do, than what they do do; he always prefers the willing mind before the worthiest work, and where desires and endeavors are sincere, there God judges such to be as good as they desire and endeavor to he.
Fourthly, Spiritual hungerings and thirstings are only satisfied with spiritual things. John 14:8, "Show us the Father, and it suffices us." All things in the world cannot suffice us; but a sight of the Father— that will satisfy us: Psalm 63:5-6, "My soul shall be satisfied as with marrow and fatness; and my mouth shall praise you with joyful lips; when I remember you upon my bed, and meditate on you in the nightwatches." Psalm 65:4, "We shall be satisfied with the goodness of your house, even of your holy temple." It is only God, and the precious things of his house, which can satisfy a thirsty soul.
It was a sweet saying of one, "As what I have, if offered to you, pleases you not, O Lord, without myself. Just so, the good things we have from you, though they may refresh us, yet they cannot satisfy us, without yourself." The rattle without the breast will not satisfy the child, the house without the husband will not satisfy the wife, the cabinet without the jewel will not satisfy the virgin, nor the world without Christ will not satisfy the soul.
Luther, in a time of great need, receiving unexpectedly a good sum of money from the elector of Germany, at which being somewhat amazed, he turned himself to God and protested, that God should not put him off with such poor low things. The hungry soul will not be put off with any
bread but with the bread of life; the thirsty soul will not be put off with any water but with the wellsprings of life. As the king of Sodom said once, "You take the goods, give me the people," Gen 14:21. Just so, says the hungry soul, "You take goods—take your honors, and riches, and the favor of creatures, take you the grain, the oil, and the wine; give me Christ, give me the light of his countenance, give me the joy of his Spirit, etc." Oh the answering of spiritual breathings is very sweet to the soul: Prov 13:19, "The desire accomplished is sweet to the soul." Returns from heaven make a paradise in the soul.
I have read of Darius, that when he fled from his enemy, and being in great thirst, he met with a dirty puddle of water, with carrion lying in it, and he sucked in and drank very heartily of it, and professed, "That it was the sweetest draught that ever he drunk in his life." Ah, how sweet then are those waters of life that are at God's right hand! How sweet are the droppings of God's honeycomb upon the hungry soul! Water out of the rock, and manna in the wilderness, was not so sweet to the hungry, thirsty Israelites—as spiritual answers and spiritual returns are to those who hunger and thirst after spiritual things.
(6.) The sixth means to obtain a well-grounded assurance of your everlasting happiness is, to be much, yes, to excel in those choice particular things which may clearly and fully difference and distinguish you, not only from the profane—but also from the highest and most glistening hypocrites in all the world. Many are much in and for church ordinances and activities, whose hearts are very carnal, and whose lives are very vain. "This is what the Sovereign Lord says: I am about to desecrate My sanctuary--the stronghold in which you take pride, the delight of your eyes, the object of your affection." Ezekiel 24:21. "My people come to you, as they usually do, and sit before you to listen to your words, but they do not put them into practice. With their mouths they express devotion, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice." Ezekiel 33:31-32.
You have expressions of carnal hearts prizing church privileges. Just so, "The multitude of your sacrifices--what are they to me?" says the Lord. "I
have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me, who has asked this of you, this trampling of my courts? Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations--I cannot bear your evil assemblies. Your New Moon festivals and your appointed feasts my soul hates. They have become a burden to me; I am weary of bearing them. When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong!" Isaiah 1:11-16. Zech 7:4-7; Isa 58:1-3, etc.
It is nothing to be much in those religious duties and performances wherein the worst of sinners may equalize, yes, go beyond the best of saints. Oh! but to excel in those things that the most refined hypocrites cannot reach to, this cannot but much help you on to assurance. He who has those jewels in his bosom that God gives only to his choicest favorites, needs not question whether he be a favorite, etc. If he does it, it is his sin, and will hereafter be his shame.
But you may say to me, What are those choice particular things that may difference and distinguish Christ's true Nathanaels from all other people in the world? Now, to this question I shall give these following answers:
[1.] The first distinction. A true Christian, in his constant course, labors in all duties and services to be approved and accepted of God. He is most studious and industrious to approve his heart to God, in all that he puts his hand to. So David, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there is any wicked way in me, and lead me in the way everlasting," Psalm 139:23-24. This signifies to make a strict search and inquisition. So Peter approves his heart to Christ three several times together: "Lord, you know that I love you; Lord, you know that I love you; Lord, you know all things, you know that I love you," John 21:15-17. You know the sincerity and reality of my love, and therefore to you I do appeal. To the same purpose the apostle speaks: 2 Cor 5:9, "Therefore we labor, that, whether present or absent,
we may be accepted of him." The Greek word which is here rendered labor, is a very emphatic word; it signifies to labor and endeavor with all earnestness and might, to endeavor with a high and holy ambition to be accepted of God, judging it the greatest honor in the world to be owned and accepted of the Lord. Ambitious men are not more diligent, earnest, studious, and laborious to get honor among men, than we are, says the apostle, to get acceptance with God.
Ah! but your most refined hypocrites labor only to approve themselves to men in their praying, fasting, talking, hearing, giving, etc. Let them have but man's eye to see them, and man's ear to hear them, and man's tongue to commend them, and man's hand to reward them, and they will sit down and bless themselves, saying "it is enough; aha! so would we have it." Matt 6 and Matt 23. It is Chrysostom's observation, that "she who paints tears and blubberings, is worse than a promiscuous woman who paints to seduce."
They say of the nightingale, that when she is solitary in the woods, she is careless of her melody; but when she perceives that she has any auditors, or is near houses—then she composes herself more harmoniously and elegantly. Truly, this is the frame and temper of the best of hypocrites. Oh! but a sincere Christian labors in all places, and in all times, to approve himself to God; he labors as much to approve himself to God in a forest, where no eye sees him, as he does when the eyes of thousands are fixed upon him. The sun would shine bright, though all men were asleep at high noon, and no eyes open to see the glory of his beams. Just so, a sincere heart will shine, he will labor to do good; though all the world should shut their eyes, yet he will eye his work, and eye his God. He knows that God is totes oculus, all eye, and therefore he cares not though others have never an eye to observe him, to applaud him. Let God but secretly whisper him in the ear, and say, "Well done, good and faithful servant!" and it is enough to his soul, enough to satisfy him, enough to cheer him, and enough to encourage him in the ways and the work of his God.
[2.] The second distinction. He labors to get up to the very top of holiness; he labors to live up to his own principles. He cannot be satisfied with so much grace as will bring him to glory—but he labors to
be high in grace, that he may be high in glory: Phil 3:11, "I desire if by any means I might attain unto the resurrection of the dead, that is, to that perfection that the dead shall attain to in the morning of the resurrection." He cannot be satisfied with so much grace as will keep him from dropping into hell; but he must have so much grace as will make him shine gloriously in heaven.
Truly, that man is ripe for heaven, who counts it his greatest happiness to be high in holiness; that man shall never be low in heaven, a doorkeeper in heaven, who cannot be satisfied until he be got up to the very top of Jacob's ladder, until he has attained to the highest perfection in grace and holiness. Psalm 45:13, "The king's daughter is all glorious within; her clothing is of wrought gold." Her inward principles are all glorious, and her outward practice echoes to her inward principles: "her clothing is of wrought gold."
It was the honor and glory of Joshua and Caleb, that they followed the Lord fully, Num 14:24, that is, they lived up to their own principles. So those virgins in Rev 14:4-5, who were without spot before the throne of God, they followed the Lamb wherever he went, that is, they lived up to their profession; there was a sweet harmony between their principles and practices. And thus the apostles lived: 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." 1 Thess 2:10, "You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed." Thus we see these worthies living up to their own principles. Blessed Bradford and Bucer so lived up to their principles, that their friends could not sufficiently praise them, nor their foes find anything justly to fasten on them.
Believers know,
(1.) That their living up to their own principles, does best evidence Christ living in them, and their union with him, Gal 2:20.
(2.) They know that it is not their profession—but living up to their
principles, which will effectually stop the mouths, and convince the consciences of worldly men: 1 Pet 2:15, "For so is the will of God, that by well-doing," that is, by living up to your own principles, "you may put to silence the ignorance of foolish men." There is no greater way in the world to still and silence wicked men, to make them dumb and speechless, to muzzle and tie up their mouths, as the Greek word notes— as by living up to your own principles. The lives of men convince more strongly than their words; the tongue persuades—but the life commands.
(3.) They know by living up to their principles, they cast a general glory upon Christ and his ways. This makes Christ and his ways to be well thought on and well spoke on, Matt 5:16; 1 Pet 2:11-12; 2 Pet 1:5-13.
(4.) They know that the ready way, the only way to get and keep assurance, joy, peace, etc., is to live up to their principles.
(5.) They know that by living below their own principles, or contrary to their own principles, they do but gratify Satan, and provoke wicked men to blaspheme that worthy name by which they are called; they know that by their not living up to their own principles, they do but multiply their own fears and doubts, and put a sword into the hand of conscience, and make sad work for future repentance.
Now these and such like considerations do exceedingly stir and provoke believers to labor with all their might to live up to their own principles, to get to the very top of holiness, to be more and more a-pressing towards the mark; and to think that nothing is done, until they have attained the highest perfection which is attainable in this life. It is true, many hypocrites may go up some rounds of Jacob's ladder, such as make for their profit, pleasure, applause, and yet tumble down at last to the bottom of hell, as Judas and others have done. Look! Hypocrites do not, nor like, nor love—to come up to the top of Jacob's ladder, Gen 28:12, to the top of holiness, as you may see in the Scribes and Pharisees, and all other hypocrites that the Scripture speaks of. James 2:7. The very heathen, as Salvian observes, did thus reproach Christians who walked contrary to their principles, "Where is that good law which they do believe? They read and hear the holy Scriptures, and yet are drunk and unclean; they
profess to follow Christ, and yet disobey Christ; they profess a holy law, and yet do lead impure lives."
[3.] The third distinction. It is their greatest desire and endeavor that sin may be cured, rather than covered. Sin most afflicts a gracious soul. David cries out, "I know my transgressions, and my sin is always before me," Psalm 51:3. Daniel complains not, we are reproached and oppressed—but we have rebelled, Dan 9:5. Paul cries not out of his persecutors—but of the law in his members rebelling against the law of his mind, Rom 7:23. A gracious soul grieves more that God by his sin is grieved and dishonored, than that for it he is afflicted and chastened.
The deer feeling within her the working of the serpent's poison, runs through the thorns and thickets, and runs over the green and pleasant pastures, that she may drink of the fountain and be cured. So gracious souls, being sensible of the poison and venom of sin, runs from the creatures, which are but as thorns and thickets; and runs over their own duties and righteousness, which are but as pleasant pastures—to come to Christ the fountain of life, that they may drink of those waters of consolation, of those wells of salvation that are in him, and cast up and cast out their spiritual poison, and be cured forever.
If a snake were to sting your dearly beloved spouse to death, would you preserve it alive, warm it by the fire, and hug it in your bosom? Would you not rather stab it with a thousand wounds? You are wise, and know how to apply it.
Believers know that their sins do most pierce and grieve the Lord, they lie hardest and heaviest upon his heart, and are most obvious to his eye, Amos 2:13. The sin of Judah is written with a pen of iron, and with the point of a diamond, Jer 17:1; their sins are against beams of strongest light, they are against the affections of tenderest mercy, they are against the manifestations of greatest love, they are against the nearest and dearest relations, they are against the choicest and highest expectations; and this makes believing souls cry out, "Oh, a cure, Lord! a cure, Lord! Oh give me purging grace, give me purging grace; though I should never taste of pardoning mercy, yet give me purging grace." When Brutus went to stab Julius Caesar, he cried out, "What, you my son Brutus!" So may God
well cry out, "What, you my son! What, will you stab me with your sins? Is it not enough that others stab my honor? but will you, my son?"
It was a notable speech of Cosmus, duke of Florence, "I have read," says he, "that I must forgive my enemies—but never that I must forgive my friends." The sins of God's friends, of God's people, provoke him most, and sadden him most, and this makes them sigh and groan it out, "Who shall deliver us from this body of death?" Rom 7:24. Oh! but now wicked men labor, not that sin may be cured—but only that sin might be covered, Hos 7:10-16; and that the consequences of sin, namely, affliction and the stinging of conscience, may be removed, as you may see in Cain, Saul, Judas, and many others:" Hos 5:14-15, "In their affliction they will seek me early," says God; they will then seek to be rid of their affliction—but not to be rid of their sins which have brought down the affliction upon them! Like the patient who would gladly be rid of the pain and torment, under which he groans—but cares not to be rid of those evil habits which have brought the pain and torment upon him.
"Whenever God slew them, they would seek him; they eagerly turned to him again. They remembered that God was their Rock, that God Most High was their Redeemer. But then they would flatter him with their mouths, lying to him with their tongues; their hearts were not loyal to him, they were not faithful to his covenant." Psalm 78:34-37. In these words you see plainly, that these people are very early and earnest in seeking God, to take off his hand, to remove the judgments which were upon them—but not that God would cure them of those sins which provoked him to draw his sword; and to make it drunk with their blood; for, notwithstanding the sad slaughters which divine justice had made among them, they did but flatter and lie, and play the hypocrites with God. They would gladly be rid of their sufferings—but did not care to be rid of their sins!
Ah! but a gracious soul cries out, Lord, do but take away my sins, and it will satisfy me and cheer me, though you should never take off your heavy afflicting hand. A true Christian sighs it out under his greatest affliction, as Augustine did, "Deliver me, O Lord, from that evil man— myself!" There is no burden like the burden of sin. "Lord! says the believing soul; deliver me from my inward burden of sin—and lay upon
me whatever outward burden you please."
Sin is evil in the eye, worse in the tongue, worser in the heart—but worst of all in the life.
(4.) The fourth distinction. Are not your souls taken with Christ as chief? is he not in your eye the chief of ten thousand? Is he not altogether lovely? Song 5:10,16. Yes, have you any in heaven but he, and is there any on earth that you desire in comparison of him? Prov 3:15; Psalm 73:25-26; Phil 3:7-8. No! Do not you lift up Jesus Christ as high as God the Father lifts him? God the Father lifts up Christ above all principalities and powers, Eph 1:21; Phil 2:9; he lifts up Christ above all your duties, above all your privileges, above all your mercies, above all your graces, above all your contentments, above all your enjoyments; do not you thus lift up Jesus Christ? Yes! "None but Christ, none but Christ!" cries the martyr.
As he is the Father's chief jewel, so he is your choicest jewel, is he not? Yes! Truly, none can lift up Christ as chief, unless Christ has their hearts, and they dearly love him, and believe in him, for Christ is only precious to those who believe, 1 Pet 2:7. Luther had rather be in hell with Christ— than in heaven without him; is not that the frame of your heart? Yes! Surely none but those who have union with Christ, and who shall eternally reign with Christ, can set such a high price upon the person of Christ. The true believer loves Christ for Christ; he loves Christ for his personal excellencies, Song 5:10-16.
What Alexander said of his two friends, is applicable to many in our day; says he, "Haehestion loves me as I am Alexander—but Craterus loves me as I am King Alexander." One loved him for his person, the other for the benefits he received by him. So true Christians love Christ for his person, for his personal excellency, for his personal beauty, for his personal glory; they see those perfections of grace and holiness in Christ, which render him very lovely and desirable in their eyes; though they should never get a kingdom, a crown by it. But most of those who profess to belong to Christ, do it only in respect of the benefits they receive by him. When one asked Cato's daughter why she would not marry again, she being young when her husband died, answered, 'Because she could not find a man that
loved her more than her goods.' Few there are, who love Christ more than his benefits, etc.
It was Augustine's complaint of old, that 'scarcely any love Christ but for his benefits.' Few follow him for love—but for loaves, John 6:26; few follow him for his inward excellencies, many follow him for their outward advantages; few follow him that they may be made godly by him—but many follow him that they may be great by him. Certainly, you are the bosom friends of Christ, you are in the very heart of Christ, who prize Christ above all, who lift up Jesus Christ as high as God the Father lifts him, and that because of his rich anointings, and because all his garments smell of myrrh, aloes, and cassia, Psalm 45:6-8. This is a work too high and too hard, too great and too noble, for all who are not true Christians, who are not twice born, who are not of the blood-royal, who are not partakers of the divine nature.
[5.] The fifth distinction. Are not your greatest and your hottest conflicts against inward pollutions, against those secret sins which are only obvious to the eye of God and your own souls? The light of nature's education, and some common convictions of the Spirit, may put men upon combating with those sins which are obvious to every eye—but it must be a supernatural power and principle which puts men upon conflicting with the inward motions and secret operations of sin. "I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members." Romans 7:23. The apostle complains of a law in his members warring against the law of his mind. The war was within doors, the fight was inward. The apostle was deeply engaged against the sin within him, which made him sigh it out, "O What a wretched man I am! Who will rescue me from this body of death?"
So David cries out, "Who can understand his errors? cleanse me from secret faults," Psalm 19:12. So Hezekiah humbled himself for the pride of his heart, or for the lifting up of his heart, as the Hebrew has it, 2 Chron 32:26. His recovery from sickness, his victories over his enemies, and his rich treasures, lifted up his heart with pride. Oh! but for those outward risings and vauntings of heart, Hezekiah humbles himself, he abases and lays himself low before the Lord. A sincere heart weeps and laments
bitterly over those secret and inward corruptions, which others will scarcely acknowledge to be sins. Many a man there is—who bleeds inwardly, and dies forever; many a soul is eternally slain by the inward workings of sin, and he sees it not, he knows it not, until it be too late.
The Persian kings reign powerfully, and yet are seldom seen in public. Secret sins reign in many men's souls powerfully and dangerously, when least apparently.
Oh! but a true Christian mourns over the inward motions and first risings of sin in his soul, and so prevents an eternal danger. Upon every stirring of sin in the soul, the believer cries out, "O Lord, help; O Lord, undertake for me; oh dash these brats of Babylon in pieces; oh stifle the first motions of sin, that they may never conceive and bring forth, to the wounding of two at once, your honor and my own conscience!
[6.] The sixth distinction. Are you not subject to Christ as a head? Yes! Devils and wicked men are subject to Christ as a Lord—but those who are by faith united to him, and who have a spiritual interest in him, are subject to him as a head. I shall open this particular thus unto you.
First, The members are willingly and sweetly subject to the head; their subjection is voluntary, not compulsory. It is so with a believing soul: Psalm 27:8, "When you said, Seek you my face, my heart said unto you, Your face, Lord, will I seek." So Psalm 110:3, "Your people shall be willing in the day of your power, in the beauties of holiness." So Paul cries out, "What will you have me to do?" Acts 9:6, and professes that he is willing not to be bound only—but also to die at Jerusalem for the name of Christ, Acts 21:13. A gracious soul is in some measure naturalised to the work of Christ, and Christ's work is in some measure naturalised to the soul.
Secondly, The members are subject to the head universally, they do all the head enjoins. Their obedience is universal,
(1.) in respect of the act of eschewing all evil, doing all good;
(2.) in respect of the rule, the whole word of God;
(3.) in respect of their general and particular calling.
The real members of Christ do in sincerity, endeavor universally to subject to all that Christ their head requires, without any exception or reservation. Luke 1:5-6, "Zacharias and Elizabeth walked in all the commandments and ordinances of the Lord blameless." They walked without halting or halving of it with God; they fell in with every part and point of God's revealed will, without prejudice or partiality, without tilting the balance on one side or another. Acts 13:22, "I have found David the son of Jesse a man after my own heart, who shall fulfill all my will," or rather all my wills," to note the universality and sincerity of his obedience.
Thirdly, The members are subject to the head constantly, unweariedly. The members are never weary of obeying the head; they obey in all places, cases, and times. Just so, are the real members of Christ. Acts 24:16, "And herein do I exercise myself, to have always a conscience void of offence toward God and toward men." That is, always, or throughout in all cases, or at all times. I use all diligence, skill, cunning, and conscience, to be sincere and inoffensive in all my motions and actions towards God and towards men. So David, Psalm 119:112, "I have inclined my heart" (or rather, as the Hebrew word signifies, "I have stretched out my heart," as a man would do a piece of parchment) "to do your statutes" (the Hebrew word signifies to do accurately, exactly, perfectly) "always, even unto the end."
A gracious soul is not like a deceitful bow, nor like the morning dew—but he is like the sun, which rejoices to run his race; he is like the stone in Thracia, that neither burns in the fire nor sinks in the water.
Now tell me, pray tell me, O you doubting souls, whether you do not,
(1.) Labor in all duties and services to approve your hearts to God?
(2.) Whether you do not endeavor to get up to the very top of holiness, and to live up to your own principles?
(3.) Whether it be not your greatest desire and endeavor that sin may be
cured rather than covered?
(4.) Whether you are not taken with Christ as chief? whether you do not, in your judgments and affections, lift up Christ above all, as God the Father does?
(5.) Whether your greatest and hottest conflicts and combats be not against inward pollutions, against those secret stirrings and operations of sin, which are only obvious to the eye of God and your own souls?
(6.) Whether you do not, in respect of the general bent and frame of your hearts, subject to Christ as your head?
[1.] Freely and sweetly.
[2.] Universally, in one thing as well as another, without any exception or reservation.
[3.] Constantly and unwearily.
Yes; we do these things; we would belie the grace of God if we should say otherwise. These things the Lord has wrought in us and for us, Isa 26:12. Well, then, know,
First, That your estate is good; you have certainly a blessed interest in the Lord Jesus. None can do these things but souls who have union with Christ, that are savingly interested in Christ, who are acted by the peculiar and special influences of Christ, and who are highly beloved by Christ. Truly, these are such flowers of paradise that cannot be gathered in nature's garden; they are pearls of great price which God bestows upon none but those who are the price of Christ's blood. All the men in the world cannot prove by the Scripture that these jewels can be found in any men's breasts but in theirs who have union and communion with Christ, and that shall reign forever with Christ. If these things could be found in the most shining hypocrites, or any others but real saints, they could not possibly be either a first or second evidence.
Secondly, Know that it is no iniquity—but rather your duty, for you to suck sweetness out of these honeycombs, and to look upon
these things as infallible pledges and evidences of divine favor, and of your everlasting happiness and blessedness. Some there are, who make the witness of the Spirit, of which I shall, towards the close of this discourse, speak at large, the only evidence of our interest in Christ, and deny all other evidences from the fruit of the Spirit; but this is to deny the fruit, growing upon the tree, to be an evidence that the tree is alive, whereas all know, that the fruit growing upon the tree is an infallible and undeniable evidence that there is life in the tree. Certainly it is one thing to judge by our graces, and another thing to rest upon our graces, or to put trust in our graces. When one argues from the beams of the sun, that there is a sun, one would think that the most caviling spirit in the world should lie quiet and still. We have cause enough to keep off doubtings and distress of spirit upon the bare sight of our evidences. This, complaining, caviling souls will not understand.