Chapter 3 (continued, part 7)
(7.) The seventh means to get a well-grounded assurance of your everlasting happiness and blessedness is, to grow and increase more and more in grace. 2 Pet 1:5-11, "Add to your faith, virtue; and to virtue, knowledge, etc. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." By entrance into the everlasting kingdom of Christ, is not meant a local entrance into heaven; for heaven is nowhere called the kingdom of Christ—but the Father's kingdom. 2 Pet 1:9 shows clearly that it is meant of assurance. Now, the way to full assurance is by adding grace to grace. The Greek word that is here rendered "add," has a greater emphasis; it signifies to link our graces together, as people in a dance do link their hands together. Oh! we must be still a-joining grace to grace, we must still be adding one grace to another, we must still be a-leading up the dance of graces.
Though our graces be 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 a dark spot. Therefore, we should add still grace to grace.
Great measures of grace carry with them great evidence of truth; little measures carry with them but little evidence. Great measures of grace carry with them the greatest evidence of the soul's union and communion with Christ; and the more evident your union and communion with
Christ is, the more clear and full will your assurance be.
Great measures of grace carry with them the greatest and clearest evidences of the glorious indwellings of the Spirit in you, and the more you are persuaded of the real indwellings of the Spirit in you, the higher will your assurance rise. Great measures of grace will be a fire which will consume and burn up the dross—the stubble, the fears and doubts which perplex the soul, and that cause darkness to surround the soul. Now, the more you are rid of your fears, doubts, and darkness, the more easily, and the more effectually will your hearts be persuaded that the thoughts of God towards you are thoughts of love; that you are precious in his eyes, and that he will rejoice over you, to do you good forever, Jer 32:41, etc.
'If moral virtue,' says Plato, 'could be seen with mortal eyes, it would soon draw all hearts to itself.' Oh how much the more should our hearts be drawn out after the highest measures of grace! the least grain of grace being more worth than all moral virtue.
(8.) The eighth means to gain a well-grounded assurance of your everlasting happiness and blessedness is, to take your hearts when they are in the best and most spiritual frame and temper Godwards, heaven-wards, and holiness-wards. Times of temptation and desertion, etc., are praying times, hearing times, mourning times, and believing times; but they are not trying times, they are not seasonable times for doubting souls to set themselves about so great and so solemn a work as that is, of searching and examining how things stand, and are likely to stand, between God and them forever, 2 Cor 13:5.
Be diligent and constant, be studious and conscientious in observing the frame and temper of your own hearts, and when you find them most plain, most melting, most yielding, most tender and humble, most sweetly raised, and most divinely composed—then, oh then, is the time to single out the most convenient place where you may with greatest freedom open your bosom to God, and plead with him as for your life, that he would show you how things stand between him and you, and how it must fare with your soul forever. And when you have thus set yourself before God, and opened your bosom to God, then wisely observe what report God and your own renewed conscience do make concerning your
eternal condition: "I will hear what God the Lord will speak," says David; "for he will speak peace unto his people, and they shall not return to folly," so the Hebrew may be read.
"I will listen to what God the Lord will say; he promises peace to his people, his saints--but let them not return to folly. Surely his salvation is near those who fear him." Psalm 85:8-9. Oh! so must you stand still, when you have sincerely opened yourself before the Lord, and listened and hearkened what God will say unto you. Surely he will speak peace unto you, he will say, "Son, be of good cheer, your sins are forgiven, your heart is upright with me; my soul is set upon you; I have already blessed you, and I will hereafter glorify you.'
I have read of one who was kept from destroying of himself, being much tempted by Satan unto suicide—by remembering that there was a time when he solemnly set himself in prayer and self-examination before the Lord, and made a diligent inquiry into his spiritual condition; and in the close of that work, it was evidenced to him that his heart was upright with God, and this kept him from laying of violent hands upon himself. A good conscience is a thousand witnesses; therefore make much of its testimony. Oh! a wise and serious observing what that testimony is, which God, conscience, and the word gives in upon solemn prayer and self-examination, may beget strong consolation, and support the soul under the greatest affliction, and strengthen the soul against the most violent temptations, and make the soul look and long for the day of dissolution—as princes do for their day of coronation.
(9.) The ninth means to gain a well-grounded assurance is, to make a diligent inquiry whether you have those things which accompany eternal salvation: Heb 6:9, "Beloved, we are persuaded better things of you, and things which accompany salvation;" or as it is in the Greek, "who have salvation," as it were in the very heart of them, which comprehend salvation and which touch upon salvation.
Oh! beloved, if you have those choice things which accompany salvation, which comprehend salvation, you may be abundantly assured of your salvation.
But you may say to me—What are those things which accompany salvation?
To this question I shall give this answer, namely, that there are seven special things which accompany salvation, and they are these:
1, Knowledge; 2, Faith; 3, Repentance; 4, Obedience; 5, Love; 6, Prayer; 7, Perseverance.
(1.) KNOWLEDGE is one of those special things which accompanies salvation: John 17:3, "And this is life eternal, that they may know you, the only true God, and Jesus Christ, whom you have sent." Divine knowledge is the beginning of eternal life; it is a spark of glory, it works life in the soul, it is a taste and pledge of eternal life: 1 John 5:20, "And we know that the Son of God has come, and has given us an understanding, that we may know him who is true: and we are in him who is true, even in his Son Jesus Christ; this is the true God, and eternal life." 2 Pet 1:3, "According as his divine power has given unto us all things that pertain unto life and godliness, through the knowledge of him who has called us to glory and virtue." What this knowledge is, which accompanies salvation, I shall show you shortly.
In reading Scripture and pious books, let us not look so much for intellectual learning, as a savouriness of the truth upon our own hearts.
(2.) Secondly, FAITH is another of those special things which accompanies salvation: 2 Thess 2:13, "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God has from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth." 1 Pet 1:5, "You who are kept by the power of God through faith unto salvation." Heb 10:39, "But we are not of those who draw back to perdition—but of those who believe to the saving of the soul." John 3:14-16, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whoever believes in him should not perish—but have everlasting life." John 3:36, "He who believes on the Son has everlasting life." John 5:24, "Truly, truly, I say unto you, he who hears my word, and believes on him who sent me, has everlasting life, and shall not come into condemnation—but
has passed from death unto life." John 6:40, "And this is the will of him who sent me, that everyone who sees the Son, and believes on him, may have everlasting life, and I will raise him up at the last day." John 6:47, "Truly, truly, I say unto you, he who believes on me has everlasting life." This double assertion is used only in matters of weight. Mark 16:16; Acts 16:31; Rom 10:9; Isa 45:22; Phil 2:8; John 11:25-26; 1 John 5:10. All these and many more scriptures speak out the same truth.
(3.) Thirdly, REPENTANCE is another of those choice things which accompanies salvation: 2 Cor 7:10, "For godly sorrow works repentance to salvation, not to be repented of; but the sorrow of the world works death." Jer 4:14, "O Jerusalem, wash your heart from wickedness, that you may be saved." Acts 11:18, "God has also granted to the Gentiles repentance unto life." Matt 18:3, "Truly I say unto you, except you be converted, and become as little children, you shall not enter into the kingdom of heaven." Acts 3:19, "Repent, therefore, and be converted, that your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord."
The very word repent was very displeasing to Luther until his conversion —but afterward he took delight in the work—to sorrow for his sin, and then rejoice in his sorrow.
(4.) Fourthly, OBEDIENCE is another of those precious things which accompanies salvation. Heb 5:9, "And being made perfect," speaking of Christ, "he became the author of eternal salvation unto all those who obey him." Psalm 50:23, "If you keep to my path, I will reveal to you the salvation of God."
(5.) Fifthly, LOVE to God, is another of those singular things which accompanies salvation. 2 Tim 4:8, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only—but unto all those who love his appearing." When God crowns us, he does but crown his own gifts in us.
James 2:5, "Hearken, my beloved brethren, has not God chosen the poor of this world to be rich in faith, and heirs of the kingdom, which he has promised to those who love him?" 1 Cor 2:9, "It is written, eye has not
seen, nor ear heard, neither has it entered into the heart of man—the things which God has prepared for those who love him." James 1:12, "Blessed is the man who endures temptation, for when he is tried he shall receive a crown of life, which the Lord has promised to those who love him." The word crown notes to as,
(1.) the perpetuity of that life the apostle speaks of, for a crown has neither beginning nor ending;
(2.) it notes plenty; the crown fetches a range on every side;
(3.) it notes dignity;
(4.) it notes majesty. Eternal life is a coronation day; it notes all joys, all delights; in a word, it notes all good, it notes all glory.
Matt 19:29, "And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life." The whole is as if Christ had said, Whoever shall show love to me, this way or that, in one thing or another, out of respect to my name, to my honor, mercy shall be his portion here, and glory shall be his portion hereafter.
(6.) Sixthly, PRAYER is another of those sweet things which accompanies salvation. Rom 10:10,13, "For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation. For whoever shall call on the name of the Lord shall be saved." Acts 2:21, "And it shall come to pass, that whoever shall call on the name of the Lord shall be saved." That is, says one, he shall be certainly sealed up to salvation. Or as another says, He who has this grace of prayer, it is an evident sign and assurance to him, that he shall be saved. Therefore to have grace to pray, is a better and a greater mercy than to have gifts to prophesy, Matt 7:22. Praying souls shall find the gates of heaven open to them, when prophesying souls shall find them shut against them.
(7.) Seventhly and lastly, PERSEVERANCE is another of those prime things which accompanies salvation. Matt 10:22, "And you shall be hated of all men for my name's sake—but he who endures to the end, the same
shall be saved." The same words you have in Mark 13:13.
Matt 24:12-13, "And because iniquity shall abound, the love of many shall wax cold; but he who endures unto the end, the same shall be saved." Rev 2:10, "Fear none of those things which you shall suffer; behold the devil shall cast some of you into prison, that you may he tried, and you shall have tribulation ten days. Be faithful unto the death, and I will give you a crown of life." A crown without cares, fears, co-rivals, envy, end. God turns the crown of thorns into a crown of glory.
Rev 3:5, "He who overcomes, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life—but I will confess his name before my Father, and before his angels. To him that overcomes, will I grant to sit with me in my throne, as I also overcame, and sat down with my Father in his throne."
In the previous chapter, you saw the seven choice things which accompany salvation. But for your further and fuller edification, satisfaction, confirmation, and consolation, it will be very necessary that I show you,
(1.) What knowledge that is, which accompanies salvation.
(2.) What faith that is, which accompanies salvation.
(3.) What repentance that is, which accompanies salvation.
(4.) What obedience that is, which accompanies salvation.
(5.) What love that is, which accompanies salvation.
(6.) What prayer that is, which accompanies salvation.
(7.) What perseverance that is, which accompanies salvation.
I hope when I have fully opened these precious things to you, that you will be able to sit down much satisfied and cheered in a holy confidence and blessed assurance of your everlasting well-being.
I. I shall begin with the first, and show you what that KNOWLEDGE is, which accompanies salvation; and that I shall open in these following particulars:
(1.) The first property. That knowledge which accompanies salvation is a WORKING knowledge, an OPERATIVE knowledge: 2 Cor 4:6, "God, who commanded the light to shine out of darkness, has shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ." Divine light reaches the heart as well as the head. The beams of divine light shining in upon the soul through the glorious face of Christ are very working; they warm the heart, they affect the heart, they new-mold the heart. Divine knowledge masters the heart, it guides the heart, it governs the heart, it sustains the heart, it relieves the heart. Knowledge which swims in the head only, and sinks not down into the heart, does no more good than the unicorn's horn in the unicorn's head.
1 John 3:6. "Whoever sins" (that is, customarily, habitually, delightfully,) "has neither seen him, nor known him."
Rom 6:6, "We know that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Divine knowledge puts a man upon crucifying of sin; it keeps a man from being a servant, a slave to sin, which no other knowledge can do. Under all other knowledge, men remain servants to their lusts, and are taken prisoners by Satan at his will. No knowledge lifts a man up above his lusts, but that which accompanies salvation. The wisest philosophers and the greatest doctors, as Socrates, and others, under all their sublime notions and rare speculations, have been kept in bondage by their lusts.
That knowledge which accompanies salvation is operative knowledge: 1 John 2:3-4, "And hereby we do know that we know him, if we keep his commandments. He who says, I know him, and keeps not his
commandments, is a liar, and the truth is not in him." He is a liar in a double respect: (1.) in that he says he has that saving knowledge, which he has not; (2.) in that he denies that in his works, which he affirms in his words.
By keeping his commandments they knew that they did know him; that is, they were assured that they did know him. To know that we know, is to be assured that we know.
So James 3:17, "But the wisdom which comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere." James 3:13, "Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom." Divine knowledge fills a man full of spiritual activity; it will make a man work as if he would be saved by his works; and yet it will make a man believe that he is saved only upon the account of free grace, Eph 2:8. That knowledge which is not operative and working, will only serve to guide souls to hell, and to double damn all who have it, Matt 23:14.
(2.) The second property. That knowledge which accompanies salvation is transforming knowledge, it is metamorphosing knowledge. It is knowledge which transforms, which metamorphoses the soul: 2 Cor 3:18, "But we with open face, beholding the glory of the Lord as in a glass, are changed into the same image, from glory to glory." Divine light beating on the heart, warms it, and betters it; it transforms and changes it, it moulds and fashions it into the very likeness of Christ.
The naturalists observe that the pearl, by the often beating of the sunbeams upon it, becomes radiant. Just so, the often beating and shining of the Sun of righteousness, with his divine beams, upon the saints, causes them to glisten and shine in holiness, righteousness, heavenly-mindedness, humbleness, etc. Divine light casts a general beauty and glory upon the soul; it transforms a man more and more into the glorious image of Christ.
Look! as the child receives from his parents features—member for member, limb for limb; or as the paper from the press receives letter for
letter, the wax from the seal receives print for print, or as the face in the mirror answers to the face of the man, or as indentation answers to indentation—so the beams of divine light and knowledge shining into the soul, stamp the living image of Christ upon the soul, and make it put on the Lord Jesus, and resemble him to the life.
A father stands obliged, not only in point of honor—but also by the law of nature, to receive his child that bears his image. Just so, does Christ stand obliged to receive those who by divine light have his image stamped upon them.
Mere notional knowledge may make a man excellent at praising the glorious and worthy acts and virtues of Christ; but that transforming knowledge which accompanies salvation, will work a man divinely to imitate the glorious acts and virtues of Christ. "For you are a chosen people. You are a kingdom of priests, God's holy nation, his very own possession. This is so you can show others the goodness (or virtues) of God, for he called you out of the darkness into his wonderful light." 1 Peter 2:9. When God causes his divine light, his marvelous light, to shine in upon the soul, then a Christian will preach forth the virtues of Christ in an imitable practice, and until then a man, under all other knowledge, will remain an incarnate devil.
When a beam of divine light shined from heaven upon Paul, ah, how did it change and metamorphose him! How did it alter and transform him! It made his rebellious soul obedient: Acts 9:6, "Lord, what will you have me to do?" God bids him arise and go into the city, and it should be told him what he should do; and he obeys the heavenly vision, Acts 26:19. Divine light lays upon a man a happy necessity of obeying God. Divine light makes this lion into a lamb, this persecutor into a preacher, this destroyer of the saints into a strengthener of the saints, this tormenter into a comforter, this monster into an angel, this notorious blasphemer into a very great admirer of God, and the actings of his free grace, as you may see by comparing Acts 9 and Acts 26 together.
Just so, when a spark of this heavenly fire fell upon the heart of Mary Magdalene, Luke 7:36-37, oh what a change, what a transformation does it make in her! Now she loves much, and believes much, and repents
much, and weeps much. Oh what a change did divine light make in Zacchaeus, and in the jailor! Truly, if your light, your Biblical knowledge does not better you, if it does not change and transform you, if, under all your light and knowledge you remain as vile and base as ever, your light, your knowledge, your notions, your speculations, will be like to fire, not on the hearth—but in the room, that will burn the house and the inhabitant too; it will be like mettle in a blind horse, that serves for nothing but to break the neck of the rider. That knowledge that is not a transforming knowledge, will torment a man at last more than all the devils in hell; it will be a sword to cut him, a rod to lash him, a serpent to bite him, a scorpion to sting him, and a vulture, a worm eternally gnawing him!
When Tamberlain was in his wars, one having found and dug up a great pot of gold, brought it to him; Tamberlain asked whether it had his father's stamp upon it; but when he saw it had the Roman stamp, and not his father's, he would not own it. So God at last will own no knowledge— but that which leaves the stamp of Christ, the print of Christ, the image of Christ upon the heart—but that which changes and transforms the soul; which makes a man a new man, another man than what he was before divine light shined upon him.
(3.) The third property. That knowledge which accompanies salvation is EXPERIMENTAL knowledge. It is knowledge which springs from a spiritual sense and taste of holy and heavenly things. Song 1:2, "Let him kiss me with the kisses of his mouth, for your love (plural loves) is better than wine." She means all the fruits of his love, namely, righteousness, holiness, joy, peace, assurance, etc. The spouse had experienced the sweetness of Christ's love; "his loves," says she, "is better than wine," though wine is an excellent cordial, a useful cordial, a comfortable and delightful cordial, a reviving and restorative cordial. And this draws out her heart, and makes her insatiable in longing, and very earnest in coveting, not a kiss—but kisses; not a little—but much of Christ. Her knowledge being experimental, she is impatient and restless, until she was drawn into the nearest and highest communion and fellowship with Christ.
So in Song 1:13, "A bundle of myrrh is my well-beloved unto me; he shall
lie all night between my breasts." "Myrrh is marvelous sweet and savory, so is my well-beloved unto me," says the spouse; "I have found Jesus Christ to be marvelous sweet and savory to my soul. Myrrh is bitter to the taste, though it is sweet to the smell. Just so, is my well-beloved unto me. I have found him to be bitter and bloody to the old man, to the ignoble and worser part of man; and I have found him to be sweet and lovely to the new man, to the regenerate man, to the noble part of man. I have found him to be a bitter and a bloody enemy to my sins, and at the same time to be a sweet and precious friend unto my soul." Every godly man has in him two men, Rom 7:15-26; Gal 5:17.
Myrrh is of a preserving nature, as the naturalists observe. "Just so, is my well-beloved unto me," says the spouse. "Oh! I have found the Lord Jesus preserving my soul from falling into such and such temptations, and from falling under the power of such and such corruptions, and from fainting under such and such afflictions, etc." Austin thanks God that his heart and the temptation did not meet together.
Considerable to the same purpose is that of Phil 1:9, "And this I pray, that your love may abound yet more and more in knowledge, and in all judgment." The Greek word that is here rendered "judgment," properly signifies sense, not a corporal—but a spiritual sense and taste, an inward experimental knowledge of holy and heavenly things. The soul has her senses as well as the body, and they must be exercised, Heb 5:14. The apostle well knew that all notional and speculative knowledge would leave men on this side heaven, and therefore he earnestly prays that their knowledge might be experimental, that alone being the knowledge which accompanies salvation—which will give a man at last a possession of salvation. Truly, that knowledge which is only notional, speculative, and general; which is gathered out of books, discourses, and other outward advantages, is such a knowledge that will make men sit down in hell, as: it did Judas, Demas, the scribes and pharisees, etc. What is the scholar's knowledge of the strength, riches, glories, and sweetness of far countries, obtained by maps and books—compared to their knowledge, who daily see and enjoy those things?
Christ will at last shut the door of hope, of help, of consolation and salvation, upon all those who know much of him notionally—but nothing
feelingly, as you may see in his shutting the door of happiness against the foolish virgins, Matt 25:11-12, and against those forward professors, preachers, and workers of miracles, Matt 7:22, who had much speculative knowledge—but no experimental knowledge; who had much outward general knowledge of Christ—but no spiritual inward acquaintance with Christ.
A man who has that experimental knowledge which accompanies salvation, will from his experience tell you, that sin is the greatest evil in the world—for he has found it so, Rom 7; that Christ is the one thing necessary—for he has found him so, Psalm 27:4; that the favor of God is better than life—for he has found it so, Psalm 63:3; that pardoning mercy alone makes a man happy—for he has found it so, Psalm 32:1-2; that a wounded spirit is such a burden that none can bear—for he has found it so, Prov 18:14; that a humble and a broken heart is an acceptable sacrifice to God—for he has found it so, Psalm 51:17; that the promises are precious pearls—for he has found them so, 2 Pet 1:4; that the smiles of God will make up the lack of any outward mercies—for he has found it so, Psalm 4:6-7; that only communion with God can make a heaven in a believer's heart—for he has found it so, Psalm 48:10; that if the Spirit is pleased and obeyed, he will be a comforter to the soul—for he has found it so, John 16:7; but if his motions and laws are slighted and neglected, he will stand far off from the soul, he will vex and gall the soul--for he has found it so, Lam 1:16; Isa 63:10-11.
Well! souls, remember this, that knowledge which is not experimental will never turn to your account, it will only increase your guilt and torment, as it did the Scribes' and Pharisees'. What advantage had the men of the old world, by their knowing that there was an ark, or by their clambering about the ark—when they were shut out and drowned in the flood! What does it profit a man to see heaps of jewels and pearls, and mountains of gold and silver, when he is moneyless and penniless? It is rather a torment than a comfort to know that there is a pardon for other malefactors—but none for me; that there is bread for such and such hungry souls—but none for me; that there is water and wine to cheer, comfort, and refresh such and such—but not a sip, a drop, for me; that my bottle is empty, and I may die for thirst—while others are drinking at
the fountainhead; that there are houses and clothes to shelter such and such from colds, storms, and tempests—while I lie naked, exposed to the misery of all weathers. This kind of knowledge does rather torment men, than comfort them; it does but add fuel to the fire, and make their hell the hotter. The knowledge that devils and apostates have of God, Christ, and the Scriptures, etc., being only notional, is so far from being a comfort to them, that it is their greatest torment; it is a worm which is eternally gnawing them; it makes them ten thousand times more miserable than otherwise they would be. They are still a-crying out, "Oh that our light, our light were put out! Oh that our knowledge, our knowledge were extinguished! Oh that we might but change places with the heathens, with the barbarians, who never knew what we have known! Oh how happy would damned devils and apostates judge themselves in hell, if they should escape with those dreadful stripes that shall be eternally laid upon the backs of fools!"
Remember, reader, that a little heart-knowledge, a little experimental knowledge, is of greater efficacy and worth than the highest notions of the most acute scholars. He does well, who discourses of Christ—but he does infinitely better who, by experimental knowledge, feeds and lives on Christ. It was not Adam's seeing—but his tasting, of forbidden fruit which made him miserable; and it is not your seeing of Christ—but your experimental tasting of Christ, which will make you truly happy. As no knowledge will save, but what is experimental; so let no knowledge satisfy you, but what is experimental, Psalm 34:8.
(4.) The fourth property. That knowledge which accompanies salvation is a heart-affecting knowledge. It affects the heart with Christ, and all spiritual things. Oh, it does wonderfully endear Christ and the things of Christ to the soul: Song 2:5, "Oh, feed me with your love—your 'raisins' and your 'apples'—for I am utterly lovesick!" Oh, says the spouse, my heart is taken with Christ, it is raised and ravished with his love; my soul is burning, my soul is beating towards Christ. Oh, none but Christ, none but Christ! I cannot live in myself, I cannot live in my duties, I cannot live in external privileges, I cannot live in outward mercies, I cannot live in common providences; I can live only in Christ, who is my life, my love, my joy, my crown, my all in all. Oh, the hearing of Christ affects me, the
seeing of Christ affects me, the taste of Christ affects me, the glimmerings of Christ affects me; the more I come to know him in his natures, in his names, in his offices, in his discoveries, in his appearances, in his beauties, the more I find my heart and affections to prize Christ, to run after Christ, to be affected with Christ, and to be wonderfully endeared to Christ! Psalm 73:25-26. "Whom have I in heaven but you? I desire you more than anything on earth. My health may fail, and my spirit may grow weak, but God remains the strength of my heart; he is mine forever!"
Song 5:10. "He is white and ruddy, the chief of ten thousand!" The knowledge that she had of Christ did so affect and endear her heart to Christ, that she cannot but make use of all her rhetoric to set forth Christ in the most lovely and lively colors. Gal 6:14, "God forbid that I should glory in anything, except in Christ Jesus." Oh, God forbid that my heart should be affected or taken with anything in comparison of Christ. The more I know him, the more I like him; the more I know him, the more I love him; the more I know him, the more I desire him; the more I know him, the more my heart is knit unto him. His beauty is captivating, his love is ravishing, his goodness is attracting, his manifestations are enticing, and his person is enamoring. His lovely looks please me, his pleasant voice delights me, his precious Spirit comforts me, his holy word rules me; and these things make Christ to be a heaven unto me!
Oh, but all that mere notional knowledge, that speculative knowledge, which leaves a man short of salvation, never affects the heart; it never draws it, it never endears the heart to Christ, or to the precious things of Christ. Hence it is that such men, under all their notions, under all their light and knowledge, have no affection to Christ, no delight in Christ, no workings of heart after Christ.
Well, reader! remember this, if your knowledge does not now affect your heart, it will at last with a witness afflict your heart; if it does not now endear Christ to you, it will at last the more provoke Christ against you; if it does not make all the things of Christ to be very precious in your eyes, it will at last make you the more vile in Christ's eyes! A little knowledge which divinely affects the heart, is infinitely better than a world of that theoretical knowledge which swims in the head—but never sinks down into the heart, to the bettering, to the warming, and to the affecting of it.
Therefore strive not so much to know, as to have your heart affected with what you know; for heart-affecting knowledge is the only knowledge which accompanies salvation, that will possess you of salvation.
(5.) The fifth property. That knowledge which accompanies salvation, is a world-despising, a world-crucifying, and a world-forsaking knowledge. "May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." Galatians 6:14. Divine knowledge made the apostle easily overlook all the world, as a man does easily overlook other things, who looks to find a jewel, a pearl of great price, etc. Divine knowledge makes a man have low, poor, base thoughts of the world; it makes a man slight it, and trample upon it as a thing of no value. That divine light which accompanies salvation, makes a man to look upon the world as mixed, as mutable, as momentary; it makes a man look upon the world as a liar, as a deceiver, as a flatterer, as a murderer, and as a witch that has bewitched the souls of thousands to their eternal overthrow, by her golden baits and offers.
Divine knowledge put Paul upon trampling upon all the bravery and glory of the world, Phil 3:4-9. I shall only transcribe Phil 3:7-8, and leave you to turn to the rest. "But what things were gain to me, those I counted loss for Christ. Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung" (dog's dung or dog's meat, coarse and contemptible), "that I may win Christ." Divine knowledge raises his heart so high above the world, that he looks upon it with an eye of scorn and disdain, and makes him count it as an excrement, yes, as the very worst of excrements, as dogs' dung, as dogs' meat. Of the like import is that of Heb 10:34, "You joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions." Divine knowledge will make a man rejoice, when his enemies make a bonfire of his goods. This man has bills of exchange under God's own hand, to receive a pound for every penny, a million for every mite, that he loses for him. And this makes him to rejoice, and to trample upon all the glory of this world, as one did upon the philosopher's crown, Matt 19:27-30.
It was heavenly knowledge which made Moses to disdain and scorn the pomp and pleasures, the bravery and glory, the riches and advantages of Egypt and Ethiopia too, as some writers observe, "By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward." Hebrews 11:24-26.
So when a beam of divine light had shined upon Zacchaeus, Oh, how does it work him to part with the world, to cast off the world, to slight it and trample upon it, as a thing of nothing! "And Zacchaeus stood and said unto the Lord, Behold, Lord! the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day has salvation come to this house, for so much as he also is the son of Abraham," Luke 19:2-10. Before the candle of the Lord was set up in Zacchaeus's soul, he dearly loved the world, he highly prized the world, he eagerly pursued after the world; he would have it right or wrong, his heart was set upon it, he was resolved to gather riches, though it was out of others' ruins. Yes, but when once he was divinely enlightened, he throws off the world, he easily parts with it, he sets very light by it, he looks with an eye of disdain upon it. His knowledge lifts him up above the smiles of the world, and above the frowns of the world; the world is no longer a snare, a bait, a temptation to him. He knows that it is more to be a son of Abraham, that is, to be taken into covenant with Abraham, to tread in the steps of Abraham's faith, as children tread in the steps of their fathers, and to lie and rest in the bosom of Abraham, as sons do in their fathers' bosoms, than to be rich, great, and honorable in the world, Rom 4:12,16, and Rom 9. And this made him shake hands with the world, and say to it, as to his idols, "Get you hence, for what have I more to do with you?" Isa 30:22; Hos 14:8. Truly, that light, that knowledge, will never lead you to heaven, it will never possess you of salvation, that leaves you under the power of the world, that leaves you in league and friendship with the world, 1 John 2:15; James 4:4. If your knowledge does not put the world under your feet —it will never put a crown of glory upon your head. The church has the moon under her feet, Rev 12:1, which is clothed with the sun, and which
has a crown upon her head.
Ah, knowing souls, knowing souls! do not deceive yourselves! Truly, if you are clothed with the loveliness and righteousness of the sun, which is Jesus Christ, and have a crown of victory and glory upon your heads, you will have the moon under your feet, you will tread and trample upon the trash of this world; all the riches, glories, and braveries of the world will be under your feet, in respect of your non-subjection to it and your holy contempt of it. If your knowledge does not enable you to set your feet upon those things that most people set their hearts on, you are undone forever; your knowledge will be so far from lifting you up to heaven, that it will cast you the lower into hell. Therefore let no knowledge satisfy you —but that which lifts you above the world—but that which weans you from the world—but that which makes the world a footstool. This knowledge, this light will at last lead you into everlasting light.
(6.) The sixth property. That knowledge which accompanies salvation is soul-abasing, soul-humbling knowledge. It makes a man very little and low in his own eyes, as you may see in the most knowing apostle: Eph 3:8, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." Paul's great light makes him very little. Though he was the greatest apostle, yet he looks upon himself as less than the least of all saints. "Christ Jesus came into the world to save sinners—and I am the worst of them." 1 Timothy 1:15
Christ wonderfully extols John the Baptist. Says Christ, he is a prophet, yes, and more than a prophet, yes, a greater is not born of woman. But the greatest wonder of all is, that John is so low in his own eyes! John 1:26-27, "I baptize with water, but among you stands one you do not know. He is the one who comes after me, the thongs of whose sandals I am not worthy to untie." In this phrase John alludes to the custom of the Hebrews. Those among them which were more noble than others, had boys who carried their shoes, and untied them when they laid them aside. Oh! says John, I am a poor, weak, worthless creature; I am not worthy to he admitted to the basest, to the lowest service under Christ; I am not worthy to carry his shoes, to unloose his shoes.
After Peter had been in the mount, and instructed and enlightened by Christ, he cries out, "Depart from me, O Lord, for I am a sinful man," that is—a man, a sinner, a very mixture and compound of dirt and sin, of vileness and baseness, as you may see in comparing Matt 17:1-5; Luke 5:8.
Abraham, under all his light and knowledge, acknowledges himself to be but dust and ashes, Gen 18:27. Jacob, under all his knowledge, acknowledges, "I am unworthy of all the kindness and faithfulness you have shown your servant," Gen 32:10. David, under all his knowledge, acknowledges himself to be a worm, and no man, Psalm 22:6; he acknowledges himself to be foolish and ignorant, and as a beast before the Lord, Psalm 73:22. Job, under all his knowledge, abhors himself in dust and ashes, Job 42:1-5. Agur was very godly and his knowledge very great; and yet under all his knowledge, oh, how did he vilify, yes, nullify himself! "Surely," says he, "I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy," Prov 30:1-4. The evangelical prophet Isaiah, under all his knowledge and visions, which were very great and glorious, acknowledges himself to be a man of unclean lips, and to dwell in the midst of a people of unclean lips," Isa 6:1-8.
Divine and heavenly knowledge brings a man near to God; it gives a man the clearest and fullest sight of God; and the nearer any man comes to God, and the clearer visions he has of God, the more low and humble will that man lie before God. None so humble as those who have nearest communion with God. The angels that are near unto him cover their faces with their wings, in token of humility. Divine knowledge makes a man look inwards; it anatomizes a man to himself; it is a mirror which shows a man the spots of his own soul, and this makes him little and low in his own eyes.
In the beams of this heavenly light, a Christian comes to see his own pride, ignorance, impatience, unworthiness, conceitedness, worthlessness, frowardness and nothingness. That knowledge which swells you with self importance, will undo you; that knowledge which puffs you with pride, will sink you; that knowledge which makes you delightful in your own eyes will make you despicable in God's and godly
men's eyes: 1 Cor 8:1-2, "Knowledge puffs up;" that is, notional knowledge, speculative knowledge, knowledge which ripens a man for destruction, which will leave him short of salvation. This knowledge puffs and swells a man, and makes him think himself something when he is nothing: "And if any man thinks that he knows anything, he knows nothing yet as he ought to know," says the apostle. Will not the heathen rise in judgment against many of our high-flown professors, who swell, who look big, and talk big under their notional knowledge.
Well! if that knowledge you have be that knowledge which accompanies salvation, it is a soul-humbling and a soul-abasing knowledge. If it be otherwise, then will your knowledge make you both a prisoner and a slave to the devil at once.
(7.) The seventh property. That knowledge which accompanies salvation is an APPROPRIATING knowledge, a knowledge which appropriates and applies spiritual and heavenly benefits to a man's own particular soul. This is the pith and power of heavenly knowledge—to appropriate Christ to a man's self. As you may see in Job, "my Redeemer lives," and "my witness is in heaven," and "my record is on high," Job 19:25, and Job 16:19. Just so, David, "the Lord is my portion," Psalm 16:5. In Psalm 18:2, he uses this word of propriety eight times together, "The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower." So the spouse, "My beloved is mine, and I am his," Song 2:16. Just so, Thomas, "My Lord and my God," John 20:28. Just so, Paul, "I am crucified with Christ: nevertheless I live; yet not I—but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who has loved me, and gave himself for me," Gal 2:20.
Personal applicatory knowledge is the sweetest knowledge; it revives the heart, it cheers the spirits, it rejoices the soul, it makes a man go singing to duties, and go singing to his grave, and singing to heaven; whereas others, though gracious, who lack this applicatory knowledge, have their hearts full of fears, and their lives full of sorrows, and so go sighing and mourning to heaven. Those who have a blemish in their eye think the sky to be ever cloudy; and nothing is more common to weak spirits, than to be criticizing and contending, etc.
But lest any precious soul should turn this truth into a sword to cut and wound himself, let me desire him to remember, that every believer who has such knowledge which accompanies salvation, has not this applicatory knowledge, which makes so much for the soul's consolation, and which does accompany some men's salvation—not all men's salvation. If you find your knowledge to be such a knowledge as is before described in the six former particulars, though you have not attained to this applicatory knowledge, yet have you attained to that knowledge which accompanies salvation, and which will, my soul for yours, give you a possession of salvation. This applicatory knowledge which accompanies salvation, is only to be found in such eminent saints, who are high in their communion with God, and who have attained some considerable assurance of their interest in God.
Many men's salvation is accompanied with an applicatory knowledge— but all men's salvation is not accompanied with an applicatory knowledge of man's particular interest in Christ, and those blessed favors and benefits which come by him. Your soul may be safe, and your salvation may be sure, though you have not attained unto this appropriating knowledge—but your life cannot be comfortable without this appropriating knowledge; therefore, if you have it not, labor for it as for life. It is a pearl of great price, and if you find it, it will make your soul amends for all your digging, seeking, working, sweating, weeping, etc.
A man does not attain to health by reading Galen's or Hippocrates's medical aphorisms—but by the practical application of them to remove his diseases. You know how to apply it.
(8.) The eighth property. That knowledge which accompanies salvation is accompanied and ATTENDED with these things:
[1.] The first attendant. That knowledge which accompanies salvation is attended with holy endeavors, and with heavenly desires, thirstings, and pantings after a further knowledge of God, after clearer visions of God. Prov 15:14, "The discerning heart seeks knowledge, but the mouth of a fool feeds on folly." The Hebrew word that is here rendered "seeks" signifies an earnest and diligent seeking; to seek
as an hungry man seeks for food; or as a covetous man for gold—the more he has, the more he desires; or as a condemned man seeks for his pardon; or as the diseased man seeks for his cure. The word signifies to seek studiously, laboriously, industriously; to seek by pleading, praying, inquiring, and searching up and down, that we may find what we seek; to seek as men do for hidden treasure. So in Prov 18:15, "The mind of the discerning acquires knowledge, and the ear of the wise seeks it."
A man who is divinely taught, will set his heart and his ear, his inward and outward man, to know more and more. Divine knowledge is marvelous sweet, pleasing, comforting, satisfying, refreshing, strengthening, and supporting; and souls who have found the sweetness and usefulness of it, cannot but look and long, breathe and pant after more and more of it. The newborn babe does not more naturally and more earnestly long for the breasts, than a soul who has tasted that the Lord is gracious, does long for more and more tastes of God, 1 Pet 2:2-3. David, under all his knowledge, cries out, "Open my eyes that I may see wonderful things in your law. I am a stranger on earth; do not hide your commands from me. My soul is consumed with longing for your laws at all times," Psalm 119:18-19. Job, under all his knowledge, which was very great, cries out, "Teach me what I cannot see; if I have done wrong, I won't do it again." Job 34:32.
[2.] The second attendant. A second thing which attends and accompanies that knowledge which accompanies salvation, is holy endeavors to edify others, to instruct others, to enlighten and inform others in the knowledge of spiritual and heavenly things. Heavenly light cannot be hidden under a bushel. You may as easily hinder the sun from shining, as you may hinder a gracious soul from diffusing and spreading abroad that knowledge and light that God has given him. The way to get more knowledge, is to communicate that which we have. Thus did Philip of Bethsaida, John 1:45; thus did the woman of Samaria, John 4:28-29; thus did the spouse, Song 5:10-16; thus did that seraphic preacher Paul, Acts 26:29.
Divine light in the soul is like a light in a bright lantern, which shines forth every way; or like a light in a room, or on a beacon, which gives light to others. A Christian who is divinely taught, is like the lamp in the story,
that was always burning and shining, and never went out. So in Gen 18:17,19, "And the Lord said, Shall I hide from Abraham that which I do; for I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he has spoken of him." He who communicates his knowledge to others, shall, be both of God's court and counsel; he shall lie in the bosom of God, he shall know the secrets of God.
Prov 15:7, "The lips of the wise disperse knowledge—but the heart of the foolish does not so." The Hebrew word that is here rendered, "disperse," is a metaphor taken from seedsmen scattering abroad their seed in the furrows of the field. Heavenly knowledge is very spreading and diffusive; it is like the sun: the sun casts his beams upward and downward, upon good and upon bad. Just so, divine light in a gracious soul will break forth for the advantage and profit of friends and enemies, of those who are in a state of nature, and of those who are in a state of grace.
Acts 4:18-20, "And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge you. For we cannot but speak the things that we have seen and heard." Opposition is the black angel which dogs the gospel at the heels. Divine knowledge is like new wine; it must have vent; it is heavenly fire which will break forth, Jer 5:14, and Jer 20:2.
The bee does store her hive out of all sorts of flowers for the common benefit. Just so, a heavenly Christian sucks sweetness out of every mercy and every duty, out of every providence and out of every ordinance, out of every promise and out of every privilege—that he may give out the more sweetness to others. "We learn—that we may teach," is a proverb among the Rabbis. "And I do therefore lay in, and lay up," says the heathen, "that I may draw forth again, and lay out for the good of many." This heathen [Socrates, etc.,] will rise in judgment against those who monopolize knowledge to themselves, who imprison their light within their own breasts, lest others should outshine and darken them.
Synesius speaks of some, who, having a treasure of rare abilities in
themselves, would as soon part with their hearts as share their abilities. Truly, such men are far off from that knowledge which accompanies salvation; for that knowledge will make a man willing to spend and be spent for the edification, consolation, and salvation of others, 2 Cor 6:10; Gal 4:19. Prov 10:21, "The lips of the righteous feed many."
[3.] The third attendant. A third thing which attends and accompanies that knowledge which accompanies salvation, is holy zeal, courage, and resolution for God. Divine knowledge makes a man as bold as a lion, Prov 28:1. Dan 11:32, "The people who know their God shall be strong, and do exploits." So Prov 24:5, "A wise man is strong; yes, a man of knowledge increases strength," or, "He strengthens might," as it is in the Hebrew. Divine light makes a man full of zeal for God; it makes the soul divinely fearless and courageous. Josh 24:15, "Choose whom you will serve; I and my household will serve the Lord." Come what will of it, we will never change our Master, nor leave his service.
Those beams of light which shined in upon Chrysostom, did so heat and warm his heart, that he stoutly tells Eudoxia the empress, that for her covetousness she would be called a second Jezebel; whereupon she sent him a threatening message, to which he returned this answer, "Go tell her, that I fear nothing but sin."
Ah, Christians! there is an earthquake a-coming, and therefore as you would stand fast, as you would not have any earthquakes to make your hearts quake, get this zeal and courage which attends divine knowledge, and then you shall in the midst of all earthquakes be as mount Zion, which can never be moved, Psalm 125:1-2.
Those who write the story of the travels of the apostles, report that Simon the Zealot preached here in England. Ah, England, England! if ever you need some zealots, it is now! Oh how secure, how dull, how drowsy, how sleepy in the midst of dangers are you! For this and other of your abominations, I desire my soul may weep in secret.
[4.] The fourth attendant. The fourth and last thing which attends or accompanies that knowledge which accompanies salvation is, faith and confidence in God. Knowledge and faith are twins, they live, and lodge,
and act together; they are two lovers, which may be distinguished one from another—but they cannot be separated one from another.
Psalm 9:10, "They that know your name will put their trust in you; for you, Lord, have not forgotten those who seek you." 2 Tim 1:12, "I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day." I shall not enlarge upon this branch, because I shall speak at large concerning faith in the next particular.
And thus I have showed you from the Scriptures what that knowledge is, which accompanies salvation.
II. Now, the second thing that I am to show you is, what that FAITH is, which accompanies salvation. I have formerly showed you that faith does accompany salvation—but now I will show you what faith that is, which accompanies salvation; and that I shall do, by divine assistance, thus:
First, That faith which accompanies salvation, that comprehends salvation, that will possess a man of salvation, is known, by the OBJECTS about which it is exercised. And, by the PROPERTIES of it.
First, the OBJECTS about which faith is exercised are these:
(1.) The first object of faith. First, the person of Christ is the foremost object of faith. Christ, as Redeemer, is the immediate object of faith, and God the Father is the ultimate object of faith; for we believe in God through Christ, Rom 6:11; 1 Pet 1:21; 2 Cor 3:4. It is Christ in the promises, which faith deals with. The promise is but the shell, Christ is the kernel; the promise is but the jewel casket, Christ is the gem in it; the promise is but the field, Christ is the treasure which is hidden in that field; the promise is a ring of gold, and Christ is the pearl in that ring; and upon this sparkling, shining pearl, faith delights most to look. Song 3:4, "I found the one my heart loves. I held him and would not let him go." So Song 7:5, "The king is held in the galleries."
Faith has two hands, and with both she lays earnest and fast hold on King Jesus. Christ's beauty and glory is very captivating and entrancing. Faith,
when it sees Christ—will lay hold on him. Christ is the principal object about which faith is exercised, for the obtaining of righteousness and everlasting happiness. Acts 16:30-31, "And the jailor said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and you shall be saved." Christ is in the scriptures held forth to be the object about which faith is most conversant; and the more faith is exercised upon the person of Christ, the more it buds and blossoms, like Aaron's rod. Faith looks upon him as the express image and character of his Father; faith beholds him as the chief of ten thousand; faith sees him to be the most glorious object in all the world!
Not but that the Father is also the object of believers' faith, John 14:1. Isa 63:15-16, with many other scriptures. But Christ is the object held forth by the Father for our faith to close with, in respect of our justification and salvation. God is the ultimate or highest object of faith; and Christ the mediate object thereof.
(2.) The second object of faith. Secondly, The second object that faith is exercised about, is the righteousness of Jesus Christ. Phil 3:9, "I desire to be found in Christ, not having a righteousness of my own that comes from the law, but that which is through faith in Christ--the righteousness that comes from God and is by faith." Paul would not be found in a legal righteousness, for he knew all his legal righteousness was but as "filthy rags," Isa 54:6. All his legal righteousness, sewed together, would but make up a coat of patches, a beggar's coat, which is good for nothing but to be cast away; therefore he desired to be found in the righteousness of Christ by faith. He knew that Christ's righteousness was a pure righteousness, a spotless righteousness, a matchless righteousness, a complete righteousness, a perfect righteousness, an absolute righteousness, a glorious righteousness. Faith loves to fix her eye upon that rich and royal robe, that blameless and spotless righteousness of Christ, with which the soul stands gloriously clothed before God, as being all beauteous, as being without spot or wrinkle in the divine account. [Col 2:10; Song 4:7; Rev 14:5; Eph 5:27]
Oh, it is the actings of faith upon this blessed object, this glorious righteousness of Christ, which makes a man intimate and bold with God, which makes a man active and resolute for God, which strengthens a man
against temptations, which supports a man under afflictions, which makes a man long for the day of his dissolution, which makes him prefer his coffin above a prince's crown, the day of his death above the day of his birth; which makes him triumph over sin and Satan, hell and wrath. Adam's righteousness was but the righteousness of a creature—but the righteousness about which faith is exercised is the righteousness of a God, Rom 3:21, and Rom 10:3. Adam's righteousness was a mutable righteousness, a righteousness that might be sinned away; but the righteousness that a believer's faith is exercised about is an everlasting righteousness, a righteousness that cannot be sinned away, 2 Cor 5:21: Prov 8:18.
The righteousness of angels is but the righteousness of creatures—but the righteousness that the saints are clothed with is the very righteousness of God; and in this respect the lowest saint is more excellent and glorious than the most glorious angel.
Psalm 119:142, "Your righteousness is an everlasting righteousness, and your law is the truth." The righteousness of Adam was a righteousness subject to shaking, and we know that Satan did shake all his righteousness about his ears, as I may say. Oh but that glorious righteousness about which faith is conversant, is an unshaken righteousness, a righteousness which cannot be shaken: Psalm 36:6, "Your righteousness is like the great mountains," or rather, as it is in the Hebrew, "Your righteousness is like the mountains of God." The Hebrew notes excellent things, by adding the name of God; as cedars of God, Psalm 80:10; rivers of God, Psalm 65:9; wrestlings of God, Gen 30:8; harps of God, Rev 15:2. What more stable than a mountain! and what mountain so stable as the mountain of God! The mountains cannot be shaken, no more can that glorious righteousness of Christ, about which a believer's faith is exercised.
Adam's righteousness was a low righteousness, a righteousness within his own reach, and a righteousness within Satan's reach; it was not so high— but Adam could lay his hand upon it, as I may say; it was not so high—but Satan could reach to the top of it, yes, to the overtopping of it, as we have all found by woeful experience. Oh—but that righteousness which faith is conversant about, is a righteousness of such a height, as that neither
Satan nor the world can reach to it: Psalm 71:15-16,19, "My mouth shall show forth your righteousness and your salvation all the day; for I know not the numbers thereof. I will go in the strength of the Lord God: I will make mention of your righteousness, even of yours alone. Your righteousness also, O God, is very high, who has done great things: O God, who is like unto you?"
This glorious righteousness of Christ, about which faith is busied, is called the righteousness of faith, because faith apprehends it, and applies it, and feeds upon it, and delights in it, Rom 3:28. Rom 4:13, "For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law—but through the righteousness of faith." Rom 9:30, "What shall we say then? That the Gentiles who followed not after righteousness, have attained to righteousness, even the righteousness which is of faith." The righteousness of Christ about which faith is employed, is called the righteousness of faith, because faith puts on this righteousness upon the soul. Faith wraps the soul up in this righteousness of Christ, and so justifies it before God instrumentally.
Rom 10:6. "but the righteousness which is by faith," that is which is apprehended by faith, etc. Mark, faith is only the instrument; it cannot be the substance of that righteousness, as it were, whereby we are justified and saved,
(1.) because it is imperfect;
(2.) the acts of faith are transient;
(3.) then should men have something within them whereof to boast;
(4.) faith is a part of inherent holiness;
(5.) then some men should be justified more, and some less, according to the different measures of faith in them, Gen 27:15; Rom 5:1; 1 Pet 1:8; Acts 10:48.
The actings of faith on this glorious righteousness does most strengthen the soul: Isa 45:24, "Surely shall one say, In the Lord have I righteousness
and strength." The actings of faith on this blessed righteousness, does most gladden and rejoice the soul: Isa 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he has clothed me with the garment of salvation, he has covered me with the robe of righteousness." The actings of faith upon this complete righteousness of Christ, renders souls just and righteous, pure and holy—in the account of God: Rom 10:4, "For Christ is the end of the law for righteousness, to everyone who believes." Christ fulfills the law for believers, and they by believing do fulfill the law in him; and so Christ by doing, and they by believing in him who does it, do fulfill the law, and so are reputed fair and spotless, complete and perfect, before the throne of God.
Faith's putting this righteousness on the soul, brings down blessings upon the soul. When Jacob had put on his elder brother's garment, he carried the blessing away. The actings of faith upon this peerless righteousness of Christ, brings down the blessing of peace, and the blessing of joy, and the blessing of remission of sins; and, in a word, all other blessings that contributes to the making us blessed here and happy hereafter, etc.
(3.) The third object of faith. Thirdly, The third object that faith is exercised about is, the precious promises, which are a Christian's magna charta.
2 Pet 1:4. Mark, the whole word of God is the object of faith; but the promises, more especially, are the prime object about which faith is most conversant.
As every precious stone has a rich virtue in it, so has every promise. The promises are a precious book, every leaf drops myrrh and mercy; and upon these precious promises, precious faith looks and lives. From these breasts, faith sucks comfort and sweetness. Psalm 119:49-50, "Remember your word (that is, your promise) unto your servant, upon which you have caused me to hope. This is my comfort in my affliction, for your word has quickened me." So in Psalm 27:13, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living;" Heb 11:13, "These all died in faith (or according to faith), not having received the promises— but having seen them afar off, and were persuaded of them, and
embraced them" (or, as the Greek has it, saluted them by faith; they kissed the promises, and kissed Christ in the promises), "and confessed that they were strangers and pilgrims on the earth." It would be an endless thing to show you how the faith of the patriarchs, prophets, apostles, and other saints has been acted and exercised upon promises of sanctification, upon promises of justification, upon promises of salvation, upon promises of glorification, upon promises of protection, upon promises for direction, upon promises for support, etc. Look! as the lamp lives upon the oil, and the child upon the breasts, so does faith upon the promises.
For the further advantage and comfort of your souls in eyeing the promises, let me give you these two sweet hints:
First, In your looking upon the promises, mind most, eye most, spiritual promises, absolute promises, namely, such as you see here— Jer 32:40-41; Ezek 11:19-20; Ezek 36:25-27; Isa 42:1; Ezek 20:4143; Psalm 91:15; Isa 65:24; Jer 33:3; Isa 32:15; Ezek 34:30-31, with many others of the like import. These spiritual and absolute promises are of nearest and greatest concernment to you; these carry in them most of the heart of Christ, the love of Christ, the goodwill of Christ; these are of greatest use to satisfy you, and to settle you when you are wavering; to support you when you are falling; to recover you when you are wandering; to comfort you when you are fainting; to counsel you when you are staggering, etc. Therefore make these your choicest and your chief companions, especially when it is night within your souls, when you are sensible of much sin and but a little grace, of much corruption but of little consolation, of much deadness but of little quickness, of much hardness but of little tenderness, of many fears and but a little faith.
The Jews under the law had more temporal promises than spiritual—but we under the gospel have far more spiritual promises than temporal; therefore sit down at this fire, and be warmed; drink of these springs, and be satisfied; taste of these delicates, and be cheered. Let the eye of faith be cast upon all the promises—but fixed upon spiritual promises, upon absolute promises; they will have the greatest influence upon the heart to holiness, and to prepare it for everlasting happiness. Spiritual and absolute promises are the most precious mines to enrich you; in them you
will find the greatest pearls of price.
Look not only upon some of the riches, the jewels, the pearls, that be wrapped up in the promises—but enlarge and expatiate your understandings to an effectual contemplation of all those riches and treasures which God has laid up in the promises. Cast not the eye of your faith only upon one beam of the sun—but endeavor to see all the beams of the sun; look not upon one branch of the tree of life—but upon every branch of that tree; look not upon one bunch of the grapes of Canaan— but look upon the whole land. Haman took notice, yes, and would have his friends take notice, of all his greatness, honors, and riches, Esther 5:10-12; and will not you stir up your hearts to see all those riches and pleasures that be in precious promises?