Chapter 3 (continued, part 21)
"O woman, great is your faith!" He overlooks, as it were, all other graces, and sets the crown upon the head of faith: "O woman, great is your faith."
So in Mark 5, the woman who had a hemorrhage twelve years comes to Christ for cure, and in the close of the story says Christ to her, "Woman, your faith has made you whole." He does not say, Woman, your pressing hard to come to me has made you whole—but "Your faith has made you whole." He does not say, Woman, your earnest desires and endeavors to be made whole has made you whole—but "Your faith has made you whole." He does not say, Woman, your fear and trembling has made you whole—but "Your faith has made you whole," etc.
So in Luke 7:50, "Your faith has saved you, go in peace." Though she wept much, and loved much—yet Christ does not say, Your tears have saved you, your sorrow has saved you. He does not say, Your humility, your charity has saved you; but "O woman, your faith has saved you." Christ overlooks all other graces, as it were, and casts a loving eye upon the grace of faith, etc.
(5.) And then again, in the fifth place, you should above all labor to be rich in faith, because of all graces in the soul of man, faith makes him most lively and active.
There is no grace, I say, no grace in the soul of man, which makes him so full of life and action—as the grace of faith. Faith is the first pin, the first wheel which moves all the golden wheels of obedience. In Heb. 11, you read what those worthies did; they left their country, their kindred, upon a bare command of God. Faith has Rachel's eye—but Leah's womb. Faith makes souls very fruitful in ways of well-doing. Faith is as the spring in the watch, which moves the wheels. Not a grace stirs until faith sets it to work.
Faith is like Solomon's virtuous woman, who sets all her maidens to work. Faith sets joy to work. "Abraham desired to see my day, and saw it, and rejoiced." Faith sets love to work; it works by love; Gal. 5:6. Faith sets hope to work, Romans 8:24-25. Faith sets godly sorrow to work, Zech. 12:10. Faith sets patience to work. I believe that God is wise and loving, and what he does is out of some noble design to do my soul good;
this spins out patience. Faith fits a man to do, to suffer, to wait, to walk, etc., therefore labor above all to be rich in faith. [True faith puts forth itself into vital operations. Ferdinand believed the story told him by Columbus, and therefore he furnished him with ships, and got the West Indies by his faith in the undertaking. But Henry the 7th of England believed him not, and therefore trusted him not with shipping, and so lost all the purchase of that faith.]
(6.) And then, sixthly, of all graces, faith renders the soul most invincible; and therefore you should labor above all to be rich in faith.
It renders the soul invincible and unconquerable under all the hardships and trials which it meets with in this world. Faith makes a man triumph in all the changes and conditions of this life. It was their faith which made them invincible in Daniel 3:16-18, "Shadrach, Meshach and Abednego replied to the king—O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up."
And so Daniel's faith stopped the lion's mouth; it made him too strong for the strongest beasts of prey, as you may see in Daniel 6.
Though the enemies of a believer are very subtle, strong, and experienced; and though the battle be hot and long—yet a soul rich in faith shall have the day. Faith will render a believer victorious in the close: "He may suffer death," as Cyprian said to Cornelius, "but never conquest." Faith renders the soul a lion, a rock, etc. It is reported of some of the Roman and Grecian captains, that they proved always victorious, and were never beaten by any. Such is the nature of faith; it renders a soul victorious in all engagements. In all engagements faith brings a man bravely off, and enables him to keep his ground, and triumph. [As may be fully seen in the Book of Martyrs, and in Heb. 11.] Psalm 60:6-10, "God has spoken in his holiness; I will rejoice: I will divide Shechem, and mete out the valley of Succoth. Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver; Moab is my wash-
pot; over Edom will I cast out my shoe: Philistia, triumph you because of me," etc.
It is not great resolutions, nor big words, nor high looks—but faith, that will make a man stand fast in shaking times. No hand can put the garland upon a Christian—but the hand of faith, etc. Faith alters the tenses, it puts the future into the present; Gilead is mine, etc.
(7.) And then, seventhly, above all labor to be rich in faith, because Satan will labor might and main to weaken your faith.
Oh! the great design of Satan is not so much to weaken you in externals, as it is to weaken you in internals. Satan can be contented that men should have their heads full of notions, and their mouths full of religion, and their bags full of gold, and their chests full of silver, and their shops full of wares—just so that their souls be either void of faith, or but poor and low in faith. Satan's greatest plot is to weaken the faith of Christians. Luke 22:31-32, "And the Lord said, Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat: but I have prayed for you, that your faith fail not." Satan has a gnawing tooth at your faith; his design is upon that; he will labor might and main to weaken that, to frustrate that, and therefore "I have prayed that your faith fail not."
(8.) And then, eighthly, consider this, of all graces, faith contributes most to the bringing down of mercies and blessings upon yourselves and friends; and therefore you should above all labor to be rich in this particular grace of faith.
Faith contributes to the bringing down of blessings upon ourselves. In Dan. 6:23, "Daniel was delivered," says the text, "because he believed in his God." It was his faith, and not his prayers; it was his faith, and not his tears; it was his faith, and not his sighs that stopt the lion's mouths, and wrought deliverance for him. 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: So in 2 Chron. 20:20, "Believe in the Lord your God, so shall you be established; believe his prophets, so shall you prosper," and so they did.
That is a very famous scripture to this purpose, 2 Chron. 13:15-17, "Then
the men of Judah began to shout. At the sound of their battle cry, God defeated Jeroboam and the Israelite army and routed them before Abijah and the army of Judah. The Israelite army fled from Judah, and God handed them over to Judah in defeat. Abijah and his army inflicted heavy losses on them; there were 500,000 casualties among Israel's finest troops that day." Here was a great slaughter; no wars, no slaughters comparable to those the Scripture speaks of. And the reason is rendered, verse 18, "So Judah defeated Israel because they trusted in the Lord, the God of their ancestors." Were men more rich in faith, they would be more rich in other blessings, etc.
And as faith is the only way to bring down a blessing upon ourselves, so faith is the only way to bring down blessings upon our friends and relations. Though another man cannot be saved by my faith—yet he may be blessed with many blessings, upon the account of my faith. In Mat. 15:22-29, it was the Canaanitish woman's faith which brought a blessing of healing upon her daughter. And so in Mat. 8:6-14, the centurion's faith healed his servant that was sick of a palsy, "and from that very hour he was healed." The servant got well by his master's faith. And so likewise in Mark 9, the faith of the father prevailed for the his demon possessed son. "If you can believe," says Christ, "all things are possible." And the poor man said with tears, "Lord, I believe, help my unbelief." And presently Christ charged the evil spirit to come out of him, etc. A believing husband, a believing wife, a believing child, or a believing servant, may bring down, by the actings of faith, many a blessing upon their relations. Faith has a happy hand, and never but speeds in one kind or another. It has what it would, either in money or money's worth.
One pointing to Luther said, "There is a man who can have anything of God that he will ask." Faith has a kind of omnipotency in it, it is able to do all things, etc.
And as faith brings down blessings upon our own heads and the heads of our friends, so it often brings down wrath upon our enemies. There is nothing contributes so much to our enemies' ruin as faith does. I am confident it has neither been armies, nor navies, nor parliaments, that have had the chief hand in bringing down the proud and stout enemies of Christ and Zion, in this and other nations—but the faith of his despised
people. One enemy may stand before the face of another—but what enemy can stand before the face and power of faith? That is a remarkable scripture, Heb. 11:33, "By faith these people overthrew kingdoms, ruled with justice, and received what God had promised them. They shut the mouths of lions, quenched the flames of fire, and escaped death by the edge of the sword. Their weakness was turned to strength. They became strong in battle and put whole armies to flight." Other means were used— but that which did the work, and struck all dead, was faith. Faith engages God in every encounter, and who can stand before a consuming fire? [Mary Queen of Scots, was accustomed to say that she feared John Knox's prayers, who was a man of much faith—more than an army of ten thousand men.]
Polybius, speaking of Horatius' keeping of the field against his enemies' forces, says, "That his enemies were more afraid of his faith than of his warlike strength." And truly there is nothing that renders men more dreadful to an understanding enemy than their faith. Oh! it is brave for men to believe down the power of darkness, to believe down those who war against the Lamb, etc. No way to get an enemy down like this; nor no way to keep an enemy down like this; no way to save a kingdom like this; nor no way to keep a kingdom like this. The nation is indebted to none so much as to believing souls. O England! England! you had long before this been a prey to men that delight in blood, had it not been for the faith of the worm Jacob, etc. Christians! as you would have Christ, go on and do more and more for England; as you would be crowned with the choicest and the chief blessings, and as you would have vengeance executed upon all that hate, that wage war against and persecute Christ and the saints— be mighty in believing.
(9.) Ninthly and lastly, Faith is a root grace; and will the branches flourish if the root withers?
Oh! therefore, water this root, have an eye to this root. If you have a choice root in any of your gardens, oh how careful are you of it! you will mind it and water it and look to it, etc. Well, of all graces faith is the root grace, and if this dies you will find your graces to languish. Your hope, love, fear, patience, humility, joy, etc., can never outlive your faith. These live together and they die together; therefore, above all, labor to be rich in
faith, for this is a root grace, and if this flourishes—all other graces will flourish; but if this decays—all other graces will lose their strength, beauty, glory, etc.
And thus much for the fifth proposition. We come now to the sixth proposition, and that is this:
[6.] That no gracious souls do at all times alike grow and thrive in spiritual riches.
A child sometimes shoots up more in a month than he does at other times in many months, and sometimes more in a year than he does afterwards in many years. And do not plants and trees sometimes shoot up more in a week than in many, etc. So, many a Christian thrives more, and gets more spiritual riches in one month than in many, in one year than in many. I appeal to your experiences, Christians! don't you find it so? I know you do. To cite Scripture to prove this would be to cast water into the sea, and to light candles to see the sun at noon. Sin and Satan do sometimes work more violently and more strongly in the souls of saints than at other times. Now, when sin and Satan work most, and prevail most, then grace thrives least. As the life of grace is the death of sin, and the growth of grace the decay of sin—so the increase of sin is the decay of grace, and the strengthening of sin is the weakening of grace.
Again, No saints have at all times alike gales of the Spirit of God, and therefore they do not grow in spiritual riches at all times alike. No ships have at all times the same gales of wind, etc. A man thrives in spiritual riches as the gales of the Spirit of God are upon him, and not otherwise. When the Spirit of the Lord does blow most sweetly and strongly upon his heart, then his graces thrive and flourish most, then those beds of spices do yield the most fragrant smell; but when the Spirit of the Lord withdraws and withholds his influences, how does the strength and glory of grace wither and decay! Latimer said of the Spirit, that He is coming and going, etc.
The herb heliotropium does turn about, and open and shut, according to the motion of the sun; so do the graces of the saints according to the
internal gales, motions, and operations of the Spirit, etc.
Again, no saints have at all times the like external advantages and opportunities of growing rich in spirituals. They have not the word, it may be, in that power and life as formerly; or it perhaps they enjoy not the communion of saints as formerly; or if they do—yet perhaps those who have formerly been as fire to warm and inflame them, are now become water to cool them, and deaden them; or it may be they have not those advantages for closet duties as formerly; or it may be, the course of nature is changed; and if so, it is no wonder that they thrive not in spirituals as formerly. When children have not as good food, and as good lodging, and as good looking after as at other times, no wonder if they thrive not as at other times. When men have not the same advantages and opportunities to grow rich in the world as formerly, do we wonder that they thrive not as before? Surely not!
And sometimes this arises from the breaking of some bone by sin. David found it so. Many a man, by breaking a bone, is much hindered from thriving in the world. Oh! this broken arm, this broken leg, has cost me many a fair pound which otherwise I might have got. Oh friends! sin is the breaking of the bones, the breaking of a man's peace and communion with God; it is the breaking of his hope and confidence in God; it is the disjoining of a man from God; and so it hinders a man's spiritual growth: Isaiah 59:1-2; chapter 64:7; Gal. 6:1. Believe it, Christians! if you play and dally with sin, if you fall in with sin, if you make friends with one with sin —you will never grow rich in spirituals. Sin will cause such a breaking of bones, as will undoubtedly hinder the prosperity of your souls. And so much for the sixth proposition.
[7.] The seventh and last proposition that I shall propound is this: A man may grow rich in those graces which are more remote from Christ, which are less conversant about Christ, when he does not grow rich in those graces, that, as special favorites, stand always at the elbow of Christ, and are most busied and conversant about Christ. Let me open it thus to you:
You know at court there are some that have the honor to attend always at the prince's elbow, and there are others that appertain to the same prince
—but are more remote in their employments for him, etc. So in the soul, there are some graces which are more remote, and not so conversant about the person of Christ, as now humility, self-denial, patience, meekness, temperance, sobriety, and the like. Now, though these graces do appertain to the same prince, though they are all servants of the Lord Jesus—yet notwithstanding they are more remote, and busied about other objects and things. Oh! but now faith and love are choice favorites, that always stand at the elbow of Christ. Faith and love are Christ's greatest favorites in heaven.
Now I say, a Christian may grow rich in those graces which are more remote from Christ, which are less conversant about the person of Christ, when he does not grow rich in those particular graces which are most active about the person of Christ. He may grow rich in humility, in selfdenial, in meekness, in temperance, etc., when he does not grow up in joy and delight and comfort, etc. The tree grows downward, when it does not grow upward; so a soul may grow rich in some particular graces, when he does not grow rich in other graces. He may grow rich in those graces which are more remote from Christ, when he does not grow rich in those graces which are more conversant about the person of Christ. Some limbs and branches of a tree grow more than others.
And so I have done with these propositions; the serious minding of them may prevent many objections, and to many give satisfaction in several cases, etc.
The fourth and last thing propounded was, to give you,
Five marks of a person who is spiritually rich.
Clearly, as there are few worldly rich men, compared to those who are poor; so there are few in this professing age, that will be found to be spiritually rich, compared with the multitude of Laodiceans who swarm in these times. We have many who say they are rich, and who think they are rich; when the truth is they have either no grace, or but a very little grace; and these five following things do clearly evidence it, etc.
[1.] First, Rich men have more variety of objects to delight themselves with, than poor men have.
They have houses and gardens, and lands and cattle, and silver and gold, and jewels and pearls, and what not, to delight themselves with. Oh! but poor men have not such variety of objects to delight themselves with, as rich men have. It is just thus in spiritual riches. A man who is rich in grace has more variety of spiritual objects, about which his soul is most conversant, than a man who is poor in grace. He has more objects of love, of joy, of delight, of contentment—to busy and exercise his soul about, than others who are weak in grace. A soul rich in grace possesses and enjoys all things in Christ, and Christ in all things. They enjoy all good in him who is the chief good, who is the spring and fountain of good. Joseph, in Pharaoh's court, had more variety of objects to delight him, than his brethren had to delight themselves in their father's house, etc.
I have spoken largely to this already, and therefore shall content myself in giving you this hint. It stands upon you to inquire what variety of objects you have to delight your souls in. But,
[2.] Secondly, Rich men can reach to those things that poor men cannot reach to.
I would have such and such things, says the poor man, as the rich man has; I would fare as he fares, and wear as he wears, and do as he does— but my funds will not reach it. So a soul who is spiritually rich can reach to those things that one who is poor in grace cannot reach unto. He can reach to those joys, to those comforts, and to those contentments, to those heights of communion with God, and to those visions and apprehensions of God—that a soul who is not rich in grace cannot reach to. Oh! I would gladly have that comfort, and that joy, and that peace, and that communion with God, and those visions of God, that such and such souls have, says a poor Christian; but I cannot; my funds will not reach to it.
It is an argument a man is grown taller, when he can reach higher than he
could before, whether it be a beam or a pin, etc. So it is an argument, that a soul is grown rich in grace, when he can reach beyond what formerly he could reach unto; when he can reach beyond his enlargements, beyond his in-comes, beyond his comforts—to Christ; when in duty—he can reach above duty; when in an ordinance—he can reach to Christ, above the ordinance; when under enlargements—he can reach above enlargements, to Jesus Christ.
Oh! but now a man who has but a little grace, he can rarely reach above his duties, above ordinances, above enlargements—to Christ. He is very apt to sit down and warm himself with the sparks of his own fire, and to feed upon ashes, as the prophet speaks, Isaiah 50:11, 44:20, etc. But now, a soul who is rich in grace, says, Well! these ordinances are not Christ, these refreshings are not Christ, these meltings are not Christ, these enlargements are not Christ; these are sweet—but he is more sweet; these are very precious—but he is most precious. And thus those who are spiritually rich do out-reach all others, etc. [A tree that is well grown stands firm in the worst storms; it bends not, it breaks not, etc.]
[3.] Thirdly, Rich men can with more ease and pleasure bear burdens, than poor men can.
When trials and burdens are laid upon poor men, they sigh, and shrug, and complain that they are not able to bear them—when rich men make nothing of them. So souls who are rich in grace can bear burdens without a burden; they can bear crosses, afflictions, and persecutions, with abundance of ease, cheerfulness, and contentedness of spirit; they do not shrug, nor grumble—but bear the greatest trials with greatest sweetness, as you may see in Acts 5, "They went out rejoicing that they were counted worthy to suffer for the name of Jesus." So Paul, 2 Cor. 12:10, "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake." "I take pleasure." The Greek word is an emphatical word; it is the same word that God the Father uses to express his infinite delight in his Son: Mat. 3:17, "This is my beloved Son, in whom I am well pleased;" or, "in whom I am infinitely delighted." The same word the apostle uses to express the wonderful delight that he took under all his sufferings; he rejoices and leaps for joy under all his burdens.
Oh! but now a soul who is poor in grace, he cannot bear a burden without a burden; every light affliction discourages him, and sinks him; every molehill is a mountain; every scratch on the hand is a stab at the heart; every wave is a sea—and the poor Christian sighs and groans, and cries out, Oh! There is no sorrow like my sorrow! no loss like my loss! no cross like my cross! but souls rich in grace act quite contrary, as has been hinted and proved, etc.
[4.] Fourthly, Rich men are most envied.
History and Scripture speak out this, as well as our own experience. The rich man above all others is the greatest object of envy, and it is as true that such who are most rich in spirituals are of all men the most envied. Moses and Aaron were rich in spirituals—and oh, how were they envied by Korah, Dathan, and Abiram, and other wicked wretches! Ezra, Nehemiah, and Mordecai, were rich in spirituals—and who more envied? Among all the prophets and apostles, those have been most envied, who have most abounded in spiritual worth. And to this very day, none are such objects of scorn and envy, as those who have most of Christ within. Men who have more leaves than fruit, who have a golden outside—but a threadbare inside—are less envied than those who are "all glorious within." [It was said of Caesar and Pompey, that the one could not endure a superior, nor the other an equal.]
Men of greatest excellencies, are the main objects upon which the eye of envy is placed, Psalm 45:13. Saul's envious eye was placed upon David, and Cain's upon Abel, and Esau's upon Jacob, and Herod's upon John, and the Pharisees' upon Christ. Envious souls are like the ravens, that fly over the sweet garden, and light upon the stinking carrion. Envy does ever ascend; it never descends. An envious man can with more ease die miserably, than see another live happily. An envious heart weeps to see others' mercies, and joys to see others' miseries. An envious heart is like the mermaid, which never sings but in a storm, and never mourns but in a calm. An envious man cannot endure those excellencies in others that he lacks in himself; he loves not any light which outshines his own, any crown which outweighs his own, etc. Socrates calls envy the soul's saw, etc.
[5.] Fifthly, Rich men are most tempted and assaulted.
Pirates do not attack empty vessels—but those who are most richly laden. Beggars need not fear the thief, though the rich man does. Those who have been most rich in spirituals, have been most assaulted and tempted by Satan. Witness Abraham, Job, Joshua, Peter, Paul, yes, Christ himself. The best men have always been most and worst tempted. None so much in the school of temptation—as those who are most rich in grace. There are none who are such blocks, such mountains in Satan's ways—as these. None do him such mischief as these; none are so active and so resolute in their oppositions against him as these, etc.; and therefore none so assaulted and tempted as they. [God and Satan will try to the utmost those particular graces wherein any Christian does excel, etc.] And thus by these five things you may know whether you are rich in grace or no.
Use 2. If the Lord Jesus Christ is so rich, then do not join anything with him, in the great work of your redemption and salvation.
There are riches enough in Christ to pay all your debts, and to satisfy divine justice to the utmost farthing, without being indebted to your prayers, tears, or humiliations. Kings love no equals.
When Augustus Caesar desired the senate to join two consuls with him, for the carrying on the government of the state, the senators answered, "That they held it a diminution to his dignity to join any with so incomparable a man as Augustus Caesar was." Was it a diminution to his dignity to join others with him in the government of the state? And is it not a diminution of the dignity and glory of Christ, to join your actions and your endeavors with his blood, in the business of your redemption? In Isaiah 63:3, "I have trodden the wine-press alone; and of the people there was none with me." And in Isaiah 44:24, "Thus says the Lord, your Redeemer, and he who formed you from the womb, I am the Lord who makes all things; who stretches forth the heavens alone, who spreads abroad the earth by myself." It is a sad reproach to Christ to join anything with him in the great business of your salvation; therefore abhor it more than hell itself: let Christ be all in all. We must say of Christ as it was once said of Caesar, He may have a companion—but he must not have a
competitor, etc.
Use 3. If Christ is so rich, then take heed of three things.
(1.) Take heed of sitting down dejected and discouraged under any losses or troubles which befall you, or which have or shall befall you for the name of Christ.
Christ is universally rich; he is able to make up all your losses and needs: Philip. 4:19, "But my God shall supply all your needs, according to his riches in glory by Jesus Christ," as he did the widow's vessel. The fountain has not the less water for the vessel it fills, nor the sun the less light for that it gives forth to the stars; so the Lord Jesus Christ has never a whit the less for what he gives forth unto his saints.
When Zedislaus, the king of Poland's general, had lost his hand in his service, the king sent him a golden hand. Ah, Christians! when you lose this or that for Jesus, he will send you a golden hand; if you lose a penny for him, he will give you a pearl. Christ will not live long in any man's debt; if he would, he would lose his glory, etc.
(2.) If the Lord Jesus is very rich, Oh then take heed of despairing by reason of your sins.
I confess, the least sin should humble the soul—but certainly the greatest sin should never discourage the soul, much less should it work the soul to despair. Read 1 Tim. 1:13-15, and despair—if you can. Despairing Judas perished, Acts 2, whereas the murderers of Christ, believing on Christ, were saved. Despair is a sin exceeding vile and contemptible; it is a word of eternal reproach, dishonor, and confusion; it declares the devil a conqueror; and what greater dishonor can be done to Christ, than for a soul to proclaim before all the world the devil a crowned conqueror? A despairing soul is a terror to himself; his heart a hell of horror; his conscience a field of black blood. He has no rest at home nor abroad, at bed nor board—but is as if infernal devils followed him in fearful shapes, terrifying and tormenting his perplexed soul. Eternity of misery, feared or felt, begets that monster which, like Medusa's head, astonishes with its very aspect, and strangles hope, which is the breath of the soul. Other
miseries may wound the spirit—but despair kills it dead, etc. ["My sin is greater than can be forgiven," says Cain. You lie, Cain, says Augustine; for God's mercy is greater than the sins of all men, and it is a great injury to God to distrust of his mercy.]
(3.) If Christ be so rich, then take heed of presuming.
Take heed of taking encouragement to sin upon this account, that Christ is rich in grace and mercy. Christ is a lion as well as a lamb; he has a sword as well as a scepter. To argue from the riches of Christ's mercy to sinful liberty—is the devil's logic. A soul who thus reasons is a soul left of God, a soul who is upon the last step of the ladder, a soul who Satan has by the hand; and the eternal God knows where he will lead him. What the women sung of Saul and David, that "Saul had slain his thousands, and David his ten thousands," 1 Sam. 18:6-7, that I may say of despair and presumption, "Despair has slain her thousand—but presumption has slain her ten thousand." "Shall we sin that grace may abound? God forbid. How shall we who are dead to sin, live any longer therein?" Romans 6:1-2.
As the beams of the sun, shining on the fire, put out the fire, so the shinings of God's mercy on us should extinguish sin in us, as the apostles argue, 2 Peter 3:15, Romans 2:4. Christ seems to say to souls, as Theseus said once, "Go," says he, "and tell Creon, Theseus offers you a gracious offer—yet I am pleased to be friends, if you will submit. This is my first message—but if this offer prevails not, look for me to be up in arms." Ah souls! if you shall abuse the riches of grace to a presumptuous sinning against Christ, Christ will take up arms, and you shall die for it.
Use 4. If Christ be so rich, Oh! then, open to Christ when he knocks.
Christ knocks by his word, and he knocks by his rod; he knocks by his Spirit, and he knocks by his messengers, and he knocks by conscience. Oh, open to him! for he is very rich. Though you shut the door against a poor man—yet you will open it to one that is rich; and why not then to Christ, who would sincerely have entrance? Rev. 3:20, "Behold, I stand at the door, and knock: if any man hears my voice, and open the door, I will
come in to him, and will sup with him, and he with me."
"Behold, I stand." I who am the King of glory, I who am "King of kings, and Lord of lords," Psalm 24:7-9, Rev. 17:14. I who am rich in mercy, rich in goodness, rich in grace, rich in glory, "I stand at the door and knock." I who have gold to enrich you, I who have eye-salve to enlighten you, I who have glorious apparel to clothe you, I who have mercy to pardon you, I who have power to save you, I who have wisdom to counsel you, I who have happiness to crown you, "I stand at the door and knock."
"If any man opens." If the master will not—yet if the servant will; if the mistress will not—yet if the maid will; if the parent will not—yet if the child will; if the rich man will not—yet if the poor man will; if the pharisee won't—yet if the publican will.
"I will come in, and sup with him, and he with me." Jesus Christ has the greatest worth and wealth in him. As the worth and value of many pieces of silver is concentrated in one piece of gold, so all the heavenly excellencies which are scattered abroad in angels and men, are united in Christ; yes, all the whole volume of perfection which is spread through heaven and earth—is epitomized in Christ.
They say it is true of the oil at Rheems, that though it be continually spent in the inauguration of their kings of France—yet it never wastes. Christ is a pot of manna, a cruse of oil, a bottomless ocean of all comforts and contentments—which never fail. A saint may say, "In having nothing, I have all things, because I have Christ. Having therefore all things in him, I seek no other reward, for he is the universal reward."
Use 5. If Christ be so rich, then sit down and wonder at his condescending love.
That one so rich should fall in love with such who are poor, wretched, miserable, blind, and naked, Rev. 3:17-21, etc.; that one so high should look so low as poor us; that one so great, that one who is the Lord and heir of all, should match with us who have nothing at all. O the breadth, the length, the depth, the height of Christ's love to unlovely souls! to such that had neither portion nor proportion; that had neither external nor
internal worth that might in the least draw his love towards them, Heb. 1:2-4, Philip. 3:17-19, etc., Ezek. 6:16. You were indebted to God for the clothes you wear, for the bread you eat, for the houses you live in, the air you breathe in, the beds you lie on, the ground you tread on, etc. Now for Christ to love such, and to be willing to bestow himself upon such nothings, oh! how should this work them to spend their days in admiring and contemplating upon his kindness and goodness!
I have read a story of an elephant, who being fallen down, and unable to help himself or get up again, by reason of the inflexibleness of his legs, a forester coming by helped him up, wherewith the elephant, by the very instinct of nature, was so affected, that he followed this man, would do anything for him, and never left him until his dying day. The application is easy. [Love is like fire, very operative.]
Use 6. If Christ be so rich as has been discovered to you, then PRIZE Christ above all.
As the people prized David above themselves, saying, "You are worth ten thousand of us," 2 Sam. 18:3, so should saints lift up Jesus Christ above themselves, and above everything below himself. He who does not lift Christ up above all—has no saving interest in Christ at all; he who sets not Christ above all—is not a disciple of Christ: Luke 14:26, "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters--yes, even his own life--he cannot be my disciple." Luke 14:26. Surely they do not truly love Christ—who love anything more than Christ. [Austin says he would willingly go through hell to Christ.]
It was a notable saying of Jerome, "If my father should hang upon me, my brethren should press round about me, and my mother should stand before me—I would throw down my father, I would break through my brethren, and I would trample upon my mother—to come to Christ."
Other saints have lifted up Christ above all their lands, relations, and lives, as you may see in Heb. 11; and so did a multitude of the martyrs under the ten persecutions, etc. As Pharaoh set up Joseph above all, and made him governor of the land, and as Darius set up Daniel over all—so
you must prize Christ, and set up Christ above all.
Remember a few things, that this may the better stick upon your hearts.
[1.] First, A Christ highly prized will be a Christ greatly delighted in.
Every soul delights in Christ as he prizes Christ—and no otherwise. The reason of reasons why Christ is no more delighted in, is because he is no more prized among the sons of men: Cant. 2:5, "As the apple-tree among the trees of the forest, so is my well-beloved among the sons. I sat down under his shadow with great delight, and his fruit was pleasant to any taste." The seeing of this object delights the eye of a believer, the hearing of this object delights the ear of a believer, the enjoying, the possessing of this object delights the heart of a believer: "I sat down under his shadow with great delight."
The apple-tree is delightful for shadow, so is Christ; he is a shadow to poor souls when they are scorched with troubles within and terrors without: Isaiah 32:2, "And a man," that is, Christ, "shall be as a hidingplace from the wind, and as a covert from the tempest, as rivers of waters in a dry place, as the shadow of a great rock in a weary land."
The apple-tree is delightful for pleasantness of fruit, so is the Lord Jesus for those pleasant fruits of righteousness and holiness which grow upon him.
And the apple-tree is delightful for varieties, so is Christ; for there are all varieties of excellencies in himself: Col. 1:19, "It pleased the Father that in him should all fullness dwell." We delight in people and things as we prize them, and no otherwise. Jonathan highly prized David, and delighted in him accordingly. Jacob highly prized Rachel, and delighted in her answerably. You will delight in Christ as you prize him; if you prize him but a little, you will delight in him but a little.
[2.] Secondly, Remember this, a Christ highly prized will be a Christ gloriously obeyed.
Every man obeys Christ as he prizes Christ, and no otherwise. The higher price any soul sets upon Christ, the more noble will that soul be in his obedience to Christ. If Christ were more prized in the world, he would be more obeyed in the world. A soul who highly prizes Christ is better at obeying than at disputing any command of Christ. If Christ will command such a soul to step over the world's crown to take up his cross, the soul will do it, as you may see in Moses, Heb. 11:24-26. He sets a higher price upon Christ's cross than upon Pharaoh's crown. When Christ's cross and the world's crown stood in competition, upon a bare command of God Moses steps over the world's crown to take up Christ's cross: "He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." And so Abraham, upon a bare command of God, leaves his country, and his near and dear relations. He wholly resigns up himself to God; he puts his hand into God's, and is willing that God should lead him where he pleases, and do with him what he pleases. [The command of God must outweigh all authority and example of men. —Jerome.]
I remember an excellent saying of Luther, "I had rather," says he, "fall with Christ than stand with Caesar." And indeed every gracious soul who highly prizes Christ will rather choose to fall with Christ than to neglect his obedience to Christ. By obeying Christ we gain more honor than we can give; by kissing the Son we even command him, and make him ours, etc.
[3.] Thirdly, Christians, remember this, all the causes of prizing people and things are eminently and only in Christ; which bespeaks you all to set a very, very high price upon the Lord Jesus. Christ's beauty needs no letters of commendation. You prize some for their beauty; why, the Lord Jesus Christ is the fairest among the children of men, Psalm 45:1-2; Cant. 5:10, "My beloved is white and ruddy; the chief," or, the standard-bearer, "among ten thousand." You prize others for their strength; why, the Lord Jesus Christ has in him everlasting strength: Isaiah 26:4, "Trust in the Lord forever, for in the Lord Jehovah is everlasting strength; he is the rock of ages." You prize others for bearing their father's image; why the Lord Jesus bears the image of his Father: Heb. 1:3, "He is the brightness of his Father's glory,
and the express image of his person." [The character of his subsistence. A comparison from the seal of a ring, the form of which is imprinted in the wax.] You prize others for their wisdom and knowledge; such a one is a very wise man, you say, and therefore you prize him; and such a one is a very knowing man, and therefore you prize him; why, all the treasures of wisdom and knowledge are in Christ: Col. 2:3, "In whom," says he, speaking of Christ, "are hid all the treasures of wisdom and knowledge." The truth is, all those perfections and excellencies which are in all angels and men, they all center in Christ, they are all epitomized in Christ.
All the angels in heaven have but some of those perfections that are in Christ. All wisdom, and all power, and all goodness, and all mercy, and all love, etc., is in no glorified creature, no, not in all glorified creatures put together. But now in Christ all these perfections and excellencies meet, as all water meets in the sea, and as all light meets in the sun. Others you prize for their usefulness; the more useful people and things are, the more you prize and value them. The Lord Jesus Christ is of universal use to his people; why, he is the right eye of his people, without which they cannot see; and the right hand of his people, without which they cannot do, etc. He is of singular use to all his people. He is of use to weak saints— to strengthen them; and he is of use to doubting saints—to settle them; and he is of use to dull saints—to quicken them; and he is of use to falling saints—to support them; and he is of use to wandering saints—to recover them. In prosperity he is of use to keep his saints humble and watchful, spotless and fruitful; and in adversity he is of use to keep them contented and cheerful. All which should very much engage our hearts to prize this Christ. [Christ is, as Origen speaks, whatever we can desire. If we hunger and thirst, he is the food of the soul.]
Again, we prize things as they suit us; why, Christ is not only a good—but a suitable good. Christ is light to enlighten us, John 1:8-9; and he is life to enliven us. He is riches to supply us, and he is raiment to clothe us; he is a staff to support us, and he is a sword to defend us; he is bread to nourish us, and he is water to refresh us, and wine to cheer us; and what would we have more?
[4.] Fourthly—yet once more, that this may stick upon us, let us consider, that where we are highly prized—there we highly prize. [Christ
may well be compared to the trees of the sanctuary, Ezek. 47:12, which were both for food and for medicine.]
Why, the Lord Jesus Christ does exceedingly prize every believing soul; yes, even such poor weak saints—whom many swelled souls slight and despise as people of no worth, because they lack that light and knowledge, and those parts and gifts—which others have. Well, Christians, remember this, Christ prizes you as the apple of his eye, Zech. 2:8; he prizes you as his jewels, Mal. 3:17; he prizes you as his portion, Deut. 32:9, "The Lord's portion is his people;" he prizes you as his glory, Isaiah 46:13; he prizes you as his ornaments, Ezek. 7:20; he prizes you as his throne, Jer. 40:21; he prizes you as his diadem, Isaiah 62:3; he prizes you as his friends, John 14; he prizes you as his brethren, Heb. 2:11-12; he prizes you as his bride, Isaiah 62:5; he prizes you above his Father's bosom—for he leaves that to do you service, John 16:28; yes, he prizes you above his very life—he lays down his life to save your souls, John 10. Now, oh who would not highly prize such a Christ—who sets such an invaluable price upon such worthless souls!
[5.] Fifthly and lastly, consider, That your high prizing of Christ will work you to value the least things of Christ, above the greatest worldly good.
It will make you value the least nod of Christ, the least love-token from Christ, the least good look from Christ, the least good word from Christ, the least truth of Christ, etc.—above all the honors, treasures, pleasures, and glories of this world: Psalm 119:72, "The law of your mouth is better than thousands of gold and silver." Luther would not take all the world for one leaf of the Bible. And oh that a serious consideration of these things might work all your hearts to a high prizing of the Lord Jesus!
Use 7. If Christ be so rich—then TRUST to Christ.
Who will not trust a rich man? Everyone strives to trust a rich man: "The rich have many friends," Proverbs 14:20. Why, the Lord Jesus Christ is very rich; will you be persuaded to trust him? Oh trust him with your best treasures, with your choicest jewels, with your names, souls, estates, relations! The apostle was excellent at this: 2 Tim. 1:12, "I know him,"
says he, "in whom I have believed, that he is able to keep that which I have committed unto him, until that day." [Interpreters differ about the pawn or pledge which the apostle committed to God's custody. One says it was his soul; a second says it was himself, which is all one; a third says it was his works; a fourth says it was his sufferings; a fifth says it was his salvation. Without doubt, it was all that was near and dear to him.] I have committed my soul to him, and my life to him, and my name to him, and all my mercies and enjoyments to him. The child cannot better secure any precious thing it has, than by putting it into the father's hands to keep. Our mercies are always safest and surest when they are out of our hands, when they are in the hands of God. We trust as we love, and we trust where we love; where we love much, we trust much. Much trust speaks out much love; if you love Christ much, surely you will trust him much.
That was a notable bold expression of Luther, "Let him who died for my soul—see to the salvation of it." I have committed my soul to him, I have given it up into his hands, who is my life, who is my love, and let him look after it, let him take care of it. In securing of that, he secures his own glory.
Oh that Christians would trust in this rich Christ for a supply of necessities! Is Christ so rich—and will you not take his word that he will not see you lack? Will you trust a rich man upon his word, and will you not trust a rich Christ upon his word? Do you believe he will give you a crown—and will you not trust him for a crust? Do you believe he will give you a kingdom—and do you doubt whether he will give you a cottage to rest in? Has he given you his blood—and do you think that he will deny you anything that is really for your good? Surely he will not, he cannot." [Christ's promises are ever performed, 2 Cor. 1:20. His promises are overperformed, 1 Cor. 2:9, etc.]
Again, Trust him for power against all the remainders of sin in you. Has Christ freed you from the damnatory power of sin, and from the dominion of sin—and will not you trust him for deliverance from the remainders of sin? Psalm 65:3, "Iniquities prevail against me: as for our transgressions, you shall purge them away." Oh excellent faith! Romans 8:1, 6:14.
Again, Trust him to bring you into the land of rest. Do you think that this Joshua is not able to carry you through all difficulties, dangers, and deaths? Do you think that he will leave you to die in the wilderness, who have already had some glimpses of heaven's glory? Oh trust to this Christ for the bringing your souls into the promised land! Christ would lose his glory should you fall short of glory, etc.
Use 8. If Christ be so rich—then do not forsake him, do not leave, do not turn your backs upon him. Are there riches of justification, and riches of sanctification, and riches of consolation, and riches of glorification in Christ? Yes! Then do not depart from him, do not shake hands with him. [You read of no arms for the back, though you do for the breast, Eph. 6:11.] That is a sad complaint of God in Jer. 2:12-13, "Be appalled at this, O heavens, and shudder with great horror," declares the Lord. "My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water." It is madness and folly to fly from the fountain—to the stream; from the light of the sun—to the light of a candle. And is it not greater madness and folly to forsake the Creator—to run after the creature? Oh say as Peter, "Where should we go, you have the words of eternal life," John 6:68. To run from Christ, is to run from all life, peace, and joy; it is to run from our strength, our shelter, our security, our safety, our crown, our glory. Crabs, which go backward, are reckoned among unclean creatures, Lev. 11:10. The application is easy.
Origen, on coming to Jerusalem, after he had shamefully turned his back upon Christ and his truth, and being exceedingly pressed to preach, at last he yields, and as he opened the book, he happened to cast his eye upon that place of the psalmist, "What have you to do to declare my statutes, or that you should take my covenant in your mouth, seeing you hate instruction, and cast my word behind you?" Psalm 50:16-17. Now the remembrance of his own folly so reflected upon his conscience, that it made him close the book and sit down and weep. Such as forsake a rich, a full Christ—shall have weeping work enough.
That is a very solemn scripture, Jer. 17:13, "O Lord, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will
be written in the dust because they have forsaken the Lord, the spring of living water." Can you read this text, backsliding souls, and not tremble? etc.
Use 9. If the Lord Jesus Christ be so rich, Oh! then all you who have a saving interest in him, labor mightily to clear up your interest, and to be more and more confident of your interest in so rich a Jesus.
My brethren, it is one thing for a man to have an interest in Christ, and another thing to have his interest cleared up to him. I do speak it with grief of heart, that even among such Christians that I hope to meet in heaven, there is scarce one of forty, nay, one of a hundred, that is groundedly able to make out his interest in the Lord Jesus. Most Christians live between fear and hope, between doubting and believing. One day they hope that all is well, and that all shall be well forever; the next day they are ready to say that they shall one day perish by the hand of such a corruption, or else by the hand of such or such a temptation; and thus they are up and down, saved and lost, many times in a day.
But you will say unto me, What means should we use to clear up our interest in Christ? I will tell you.
There are six distinct means that you should labor after, for the evidencing more and more your interest in Christ. And take it from experience, you will find that they will contribute very much for the evidencing your interest in Christ.
[1.] And the first is this, Faithfully and constantly fall in with the interest of Christ.
Holiness is the interest of Christ, the gospel is the interest of Christ, the precious ordinances are the interest of Christ, etc. Now the more sincerely and soundly you fall in with the interest of Christ, the more abundantly you will be confirmed and persuaded of your interest in Christ. Such souls as fall in with strange interests, or with base and carnal interests, may justly question whether ever they had any real interest in Christ. Christians! did you more sincerely and fully fall in with Christ's
interest, you would less question your interest in Christ; this would scatter many a cloud. [The primitive Christians did generally fall in with the interest of Christ, and they generally had an assurance of their interest in Christ.]
[2.] Secondly, Be kind to the Spirit of Christ. [Lam. 1:16, Philip. 4:30, Isaiah 63:10.]
Do not grieve him, do not slight him. If you should set this Spirit amourning—who alone can evidence your interest—who alone can seal up your interest in Christ—by whom shall your interest in Christ be sealed up. Oh do not grieve the Spirit by acting against light, against conscience, against engagements; do not grieve him by casting his cordials and comforts behind your backs; do not grieve him by slighting and despising his gracious actings in others; do not cast water upon the Spirit—but wisely attend the hints, the items, and motions of the Spirit, and he will clear up your interest in Christ, he will make you say, "My beloved is mine, and I am his!" Cant. 2:16.
[3.] Thirdly, Labor more and more after a full and universal conformity to Jesus Christ.
The more the soul is conformable to Christ—the more confident it will be of its interest in Christ: 1 John 4:17, "Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world." "As he, so are we." The child is not more like the father— than we are like our Savior. The child is the father multiplied, the second edition of the father. Our summum bonum—our highest good—consists in our full communion with Christ, and in our full conformity to Christ. Oh! if men were more universally conformable to Christ in their affections, ends, designs, and actings, etc., they would have abundantly more clear, full, and glorious evidences of their interest in Christ. A more full conformity to Christ in heart and life will make your lives a very heaven, etc. As all good orators endeavor to be like Demosthenes, so all good Christians should endeavor to be like Jesus Christ; for therein lies their glory and perfection.
[4.] Fourthly, Interest Christ in the glory of all you enjoy, and in
the glory of all you do.
This is a precious way to have your interest in Christ more and more evidenced to your own souls, 1 Cor. 10:31, "So whether you eat or drink or whatever you do—do it all for the glory of God." Such as are good at this, as are much in this—will find Christ every day a-clearing up more and more their interest in himself. It is not usually night for a long time, with such souls.
Oh Christians! interest Christ more and more in the glory of all your graces, interest him in the glory of all your duties, interest him in the glory of all your abilities, as Christ does interest you in himself, in his Spirit, in his graces, in his riches, in his titles, in his dignities, in his offices. Ah Christians! did you interest Christ more in all you have, in all you are, and in all you do—you would never be so full of fears, and doubts, and questions about your interest in Christ as you are, John 1:16, Rev. 1:5-6, 1 Peter 2:9. Your glorifying of Christ in all you have and do, will speak out not only the truth of your love—but also the strength and greatness of your love; and where men love much, where they love strongly, there they do not question the truth of their love. [The mother who strongly loves her child, does not question the truth of her love to her child.]
The heathen gods were contented to divide their honors among themselves; and hence the senate of Rome rejected Christ, from taking him to be a God, after that they had consulted about it; for, said they, if Christ comes to be acknowledged a God, he will not share with the rest, he will have all himself; and so upon this reason they refused him. Christians! Christ will not have any competitor; he will rather part with anything than with his glory: Isaiah 42:8, "I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images." Christ will rather part with his life than with his honor; therefore, let every Christian say as David does: 1 Chron. 29:11-13, "Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O Lord, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people
are made great and given strength. O our God, we thank you and praise your glorious name!" And clearly, friends, the more your hearts are led forth to interest Christ in all you enjoy, and in all you do, the more clear and glorious evidence you will have of your interest in Christ. Let his honor and glory lie nearer and nearer to your hearts—and you shall see that he has set you as a seal upon his arm, as a seal upon his heart.
[5.] The fifth means to gain the knowledge of your interest in Christ is, By cleaving to Christ, and whatever is dear to Christ—in the face of all miseries, difficulties, and dangers.
It is nothing to cleave to Christ in fair weather, when everyone cleaves to Christ, when everyone professes Christ; but to cleave to him in a storm, when everyone runs from him, this speaks out a child-like disposition; it speaks out a Jacob's spirit: Psalm 44; Acts 5; Heb. 11; Dan. 3; Acts 21:13. Surely he must needs have much of Christ—which nothing can take off from cleaving to Christ. When the soul says to Christ, as Ruth said to Naomi, "Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if anything but death separates you and me," Ruth 1:15-18.
When neither the frowns of men, nor the reproach of men, nor the contempt of men, nor oppositions from men—can take the soul off from cleaving to Christ—it will not be long before Christ speaks peace to such a soul: Psalm 63:8, "My soul follows hard after you, your right hand upholds me." In the Hebrew it is, "My soul cleaves to you," or "is glued to you," as Jonathan's soul cleaved to David, and as Jacob's soul cleaved to Rachel—in the face of all difficulties and troubles.
Doubtless, when the soul cleaves to Christ in the face of all afflictions and difficulties, this very much evidences of its interest in Christ. In temporals men cleave to people and things, as their interest is in them; and so it is in spirituals also. Christ cannot, Christ will not, throw such to hell—who hang about him, who cleave to him. [Shamma, one of David's worthies, stood and defended the field when all the rest fled.]
[6.] Sixthly and lastly, If you would know whether you have an
interest in Christ—then be very much in observing what interest Christ has in you.
Observe whether he has the interest of a head, a husband, a father, or no. Christ has a general interest in all creatures—as he is the Creator and preserver of them; and he has a head's interest, a husband's interest, a father's interest—only in those who have a saving interest in him. The interest of the head, the husband, the father, is the greatest interest; it is the sweetest interest, it is a commanding interest, it is a growing interest, it is a peculiar interest, it is a lasting interest. And really, if the Lord Jesus has such an interest in you, you may be as confident that you have a real and glorious interest in him, as you are confident that you live. And thus much for the means whereby you may come to know your interest in rich Jesus.
Before I close up this discourse, give me permission to speak a few words to poor sinners who, to this very day, are afar off from this Jesus, who is so rich in all excellencies and glories. Ah poor hearts! you have heard much of the riches of the Lord Jesus, and oh that I could persuade with you to get a saving interest in this Christ! Get this Christ— and you get all. Miss him—and you miss all. It is a matter of eternal concernment to your souls. Nothing can make that man miserable—who has this rich Christ. Nothing can make that man happy—who lacks this rich Christ.
In Proverbs 4:5-7, "Get wisdom (that is Christ), get understanding, forget it not. Wisdom is the principal thing, therefore get wisdom, and with all your getting get understanding." And so in Proverbs 16:16, "How much better is it to get wisdom than gold? and to get understanding, rather to be chosen than silver?" Had you all the power of the world, without a saving interest in Christ—you would be but weak,"1 Cor. 1:25-29. Had you all the wit and learning in the world, without a saving interest in Christ— you will be but a fool. Had you all the honors in the world—yet without a saving interest in Christ, you would be but base. Had you all the wealth in the world—yet without a saving interest in Christ—you would be but a beggar, Dan. 4:17; Luke 16:22-26, etc. Oh, therefore, labor for a a saving interest in Christ!
Oh, become the wise merchant at last! The wise merchant in the Gospel, parts with all to buy the pearl, to get an interest in Christ, Mat. 13:45-47. Oh it is your greatest wisdom, it is of an eternal concernment to your souls—to sell all, to part with all, for an interest in the Lord Jesus! Oh do not deal with your own souls, when Christ is offered to you, as sometimes simple people do when they go to market; they might have a good pennyworth—but they are loath to part with some old piece of gold that has been given them by a father or a friend; somewhat willing they are to have a good pennyworth—but unwilling they are to part with their gold. It is so with many poor sinners, when the Lord Jesus Christ is presented to their souls as a very glorious pennyworth, somewhat willing they are to have him—but unwilling they are to part with their old good, with some old sweet darling lust.
But, sinners, don't you deceive your own souls. Sin and your souls must part—or Christ and your souls can never meet! Sin and your souls must be two—or Christ and your souls can never be one. Christ is a most precious commodity; he is better than rubies, Proverbs 8:11, or the most costly pearls; and you must part with your old gold, with your shining gold, your old sins, your most shining sins—or you must perish forever. Christ is to be sought and bought with any pains—at any price. We cannot buy this gold too dear. He is a jewel more worth than a thousand worlds—as all know that have him. Get him—and get all; miss him—and miss all.
Now if ever you would get an interest in Christ, and so by gaining a saving interest in him, be possessed of all the riches and glory that come by him —then be sure to get your hearts possessed with these nine principles that follow.
[1.] And the first principle is this, That the great end and design of Christ's coming into the world, was the salvation of sinners.
Get this principle rooted in your spirits. "I came not to call the righteous," says he, "but sinners to repentance," Mat. 9:13, Mark 2:17. And in 1 Tim. 1:15, "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." Christ lays aside his royal crown; he puts off his glorious robe; he leaves his Father's bosom; he
takes a journey from heaven to earth—and all to save poor lost sinners. That which Christ had most in his eye, and upon his heart, in his coming into the world—was the salvation of sinners. Lay up this truth, feed upon this honey-comb.
[2.] Secondly, Get this principle rooted upon your hearts, namely, That none ever yet obtained an interest in Christ but unworthy creatures.
When you are pressed to get an interest in Christ, you are ready to say, Oh "I am unworthy," will Christ ever look after such a one as I am?
I answer—this is a most certain principle, that none ever attained an interest in Christ but unworthy creatures. Was Paul worthy before he had a saving interest in Christ? What worthiness was in Matthew when Christ called him from the tax collector's booth? And what worthiness was in Zaccheus when Christ called him down from the sycamore tree, and told him that this day salvation was come to his house? Was Manasseh or Mary Magdalene worthy before they had a saving interest in Christ? Surely not! Though you are unworthy—yet Christ is worthy; though you have no merit—yet God has mercy; though there is no salvation for you by the law—yet there is salvation for you by the gospel.
Again, Christ requires no worthiness in any man before he believes. He who won't believe before he is worthy—will never believe. [Such as shall go to prove he does—must make a new gospel, a new Bible.] If you look upon God with an evangelical eye, you shall see that he who is most unworthy—is most capable of mercy. A real sense of our own unworthiness renders us most fit for divine mercy. This objection, I am unworthy, is an unworthy objection, and speaks out much pride and ignorance of the gospel, and of the freeness and riches of God's grace, etc.
[3.] Thirdly, Let this principle dwell in you, namely, That Christ has lost none of his affections to poor sinners by going to heaven.
Oh how did his affections work toward sinners when he was on earth! And certainly they work as strongly towards them now that he is in heaven. His love, his heart, his good-will, is as much towards them as
ever. Christ is Alpha and Omega; the phrase is taken from the Greek alphabet, whereof Alpha is the first letter, and Omega the last, Rev. 1:8. I am before all, and I am after all. "Jesus Christ is the same yesterday, today, and forever," Heb. 13:8. Christ is the same before time, in time, and after time. Christ is unchangeable in his essence, in his promises, and in his love to poor sinners.