Distinguishing Traits of Christian Character
Being the substance of several SermonsThomas Boston, 1676–1732
Philippians 3:3, "For we are the true circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."THE apostle here gives a reason why he had called those false teachers, against whom he cautions the Philippians, the concision; namely, because he and all true believers, and not they, had the best claim to circumcision. In the words there are two things.
I. A position: "We are the circumcision."
II. The proof of it; taken from the description of the true circumcision, which agrees to believers, and them only.
In the position we have,
1. The party to whom the honorable controverted character belongs: We Which includes,
(1.) The apostle himself, who was circumcised in the flesh, verse 5.
(2.) The Philippian Church, to whom he speaks; who being of the Gentiles, were not circumcised in the flesh; which was the great quarrel the false apostles had with them. Yet this character does not comprehend all of the church of Philippi; but the saints among them, to whom the following description agreed, and therefore all believers; that is, all that "worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."
2. That character itself; "the circumcision, that is the circumcised people, Romans 15:8. Now, they were not the circumcised in the flesh; therefore it is meant of their circumcision in the spirit. See the distinction, Romans 2:29, "He is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God." They had the thing signified by circumcision; while others that boasted of circumcision, had only the bare outward sign. And as the thing is far better than the sign of it, so they deserved the name best.
Before we proceed farther, we may deduce a few doctrinal observations from this first part of the verse.
DOCTRINE 1. The sacraments of the Old and New Testament are in substance the same. The baptized Philippians, who were baptized with the Holy Spirit, as well as with water, are said to be circumcised. And so the apostle attributes our baptism and the Lord's supper after a sort to the church of the Jews; 1 Corinthians 10:1, 2, 3, 4, "Moreover, brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: (For they drank of that spiritual rock that followed them: and that rock was Christ)." As the covenant was always the same in substance, so the seals of it were the same too. I note this, to guard against the Popish error, in making the sacraments of the Old Testament only shadow forth that grace which the sacraments of the New do confer, according to them; and that they were not the same in efficacy.
DOCTRINE 2. The reality of that which seducers do pretend unto, will more readily be found in those that conscientiously oppose them. These men run down the apostle, and other believers, in the point of circumcision; giving out themselves only for the circumcised ones. But the apostle proves they had a better claim to it, than those that made all the noise about it. Thus the works of holiness are to be found more with those that press justification by faith, than with others who would be looked on as the great patrons of good works.
USE. Be not then deceived with fair speeches, but examine matters to the bottom; for often do those that have the highest pretenses to right on their side, go farthest from it. And think it no uncouth thing, to find those who have deserted the principles of the Presbyterian Church of Scotland in their separation, give out themselves for the only adherents thereto.
DOCTRINE 3. The sign in religion without the thing signified, is little worth. They are but the concision, and deserve no other name, that have only circumcision in the flesh. We are the circumcision that have the thing signified thereby.
To confirm this, consider,
1. All it can do is but to give a name before men, which they lose before God: Romans 2:28, 29, "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God." Christians we will be called among men, upon our receiving the sign of it; but we will be but as the children of the Ethiopian before the Lord, if we have no more. It may give us an honorable title in the world, but it is but an empty title before God.
2. The sign is but a mere external thing, on which nothing of weight for salvation can hang: it is too little to make any saving difference between them that have it, and others that want it. And therefore when the Lord comes to judgment, he throws down all together, Jeremiah 9:25, 26; for he looks not to the outward appearance, to lay any weight upon it, but to the heart.
3. The sign in religion without the thing signified, is but an inefficacious thing; as a body without a spirit. The sacraments have each two parts, the sign, and the thing signified, sacramentally united. He then that has got the sign only, has only the half, and the meanest half too. Sacraments are seals of the covenant; but where there is no covenant, there can be no seal: and what avails a seal at a blank? They apply Christ to believers; but where there is no receiving, how can they apply?
4. As men may in Christ's livery abide in the devil's service, so they may and will go with it into the place prepared for the devil and his angels, if they have not the thing signified. Thus our Lord, Luke 13:26, 27, tells us, that some shall say to him at the last day, "We have eaten and drunk in your presence, and you have taught in our streets;" but that he shall say unto such, "I tell you, I know not whence you are; depart from me, all you workers of iniquity." Some are circumcised, and yet are dogs, verse 2. Of this chapter, whose place is without. As to this privilege, avail it may to men's greater condemnation, but no further.
For APPLICATION: Is the sacramental sign little worth without the thing signified thereby? then I would have you take a back-look of your baptism and communicating. For to change the word into that which the gospel gives, we may say, We, and only we, are the baptized, the communicants, that "worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." For there are two great truths which plainly follow from this,
1. Baptism with water without being baptized by the Holy Spirit is little worth. It is the dreadful sin of the generation, that they never reflect seriously on their baptism. Hence are two great evils.
(1.) They are children of Belial, they go without a yoke. They live as if they had never sworn allegiance to the King of Heaven, but were entirely their own, and none Lord over them.
(2.) They will be children of Belial, they will go without a yoke. They will not renew their baptismal vows in the sacrament of the supper, nor prepare themselves thereto. They will come under any covenant or engagement to men to advance their worldly interest; but they will not come under engagements to the Lord. They are obliged to their parents' care in their infancy, that got them baptized; but if they had been yet unbaptized, and would act like themselves, they would refuse and slight baptism, as well as the other sacrament. But let me lay home to the consciences of baptized persons, a few queries touching their baptism.
1st, In the general. It is true, you are washed with water; but are you baptized indeed? You have got the sign, but have you got the thing signified? Baptized you were with water, but were you ever to this day baptized with the Holy Spirit and with fire; that is, the Holy Spirit working like fire? Alas! that universal coldness in the things of God in our affections, says, that as to most men, the fire of God's Spirit never came on them yet.
2dly, But more particularly, I would ask you,
(1.) Have you ever yet seen your natural pollution, that universal defilement of your whole man, how that Adam left you lying in your blood, and a child of wrath? Ephesians 2:3. Have you ever yet seen the filth of sin so deep in your nature and life, that no tears, prayers, etc. of your, but only the blood and Spirit of Christ, could wash you? In baptism there is a profession of all this. If you have not seen this, what avails your baptism? why were you washed at all with water in the name of the Father, and of the Son, and of the Holy Spirit?
(2.) Were you ever yet made partaker of the washing of regeneration, and renewing of the Holy Spirit; that is, the thing signified by baptism, Titus 3:5, 6? Alas! what avails the washing of the body with water while the blood of Christ has never been sprinkled on the conscience, nor the water of the Spirit of Christ poured on the filthy soul, John 3:5? Alas! I fear many may in this matter make that confession of their faith, Acts 19:2. "We have not so much as heard whether there be any Holy Spirit:" and therefore I would say, verse 3. "Unto what then were you baptized? They know nothing about regeneration, nor the Spirit's work upon the soul.
(3.) Were you ever cut off from the old stock of Adam, and engrafted into Christ? 1 Corinthians 12:13. You will then be knit to Christ by the Spirit and faith; you will be branches of him, bringing forth the fruits of holiness by him; living in and on him, living by faith. Ah! baptized in the name of Christ, and yet not in Christ, but without Christ, and without God in the world, makes sad work.
(4.) Are lusts living and reigning; or are they dying, and your souls living a new life? Romans 6:4, 5. The water was cast on you indeed, as the earth on a dead corpse; but what avails that if you never yet died to sin? You have got free of the water cast on you at baptism, as he who rises out of the grave gets free of the earth; but what avails it if you be dead in sin still, and alienated from the life of God? Ah! what are most of us but walking ghosts?
2. Communicating in the Lord's supper without the thing signified, is little worth. To be partakers of the bread of the Lord, without being partakers of the bread which is the Lord, will go but a small length.
1st, Have you indeed eaten Christ's flesh and drank his blood by faith? Had you an appetite after Christ, and have you relished the sweetness of Christ, and the sweetness of every part of Christ, as one does of the bread which he eats; and have your souls knit with him, and received life, sap, and strength from him for your nourishment? Ah! what avails bread and wine without this?
2dly, Do you live by him? John 6:57. Is Christ the staff and comfort of your souls? Have you set on to live the life of new obedience? It is from him you draw influences for actuating grace, and for your growth? Do you "worship God in Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh?" then, and not otherwise, are you the circumcision.
DOCTRINE 4. "Believers in Christ are the true circumcision." They have that in the spirit, which the Jews by this ordinance had in the letter. To illustrate this, consider,
1. Circumcision was a token of God's covenant, Genesis 17:11. which see, verse 7, "And I will establish my covenant between me and you, and your seed after you, in their generations, for an everlasting covenant; to be a God unto you, and to your seed after you" This is the privilege of every believer; he is in covenant with God, God is his God. O what a privilege is this, to be confederate with Heaven, yes, to have God himself to be ours, heirs of God; so that God is the heritage! "This honor have all the saints."
2. Circumcision distinguished the Jews from others, as God's people from those that were not his, Genesis 17:14. So are believers God's Israel, his peculiar people, his jewels, his garden; while the rest of the world are but as his out-field. They have the special presence of God with them, his peculiar love, care pretection, etc; and with Israel, are not numbered by him among the nations.
3. Circumcision was the cutting off of a part of the flesh; signifying that which believers have as their privilege as well as duty, "the putting off of the body of sins, Colossians 2:11. Thus believers have put off the old man with his deeds. This is begun in regeneration, and carried on in gradual sanctification; their lusts are cut off, and cast from them in some measure. Their hearts are circumcised to love the Lord, so as they have new affections; their ears to hear his voice, which could not reach them before; and their lips to speak holily, and for God.
4. Circumcision was a bloody ordinance; witness Zipporah, who "took a sharp stone and cut off the foreskin of her son, and said, Surely a bloody husband you are to me; A bloody husband you are because of the circumcision." So it is through the blood of Christ, the blood of the everlasting covenant, that the elect become God's people. They come to all their privileges by the way of blood: so that they may write on the covenant, and all their privileges, from the greatest seat in Heaven, to the meanest drop of water on earth, The price of blood.
4. Hence it was a painful ordinance. So is the believer's mortification of his lusts, Galatians 5:24. They are naturally addicted to the ways of the flesh as well as others; but they are helped with grace to cut off right hands, and pluck out right eyes, however unpleasant that work is to corrupt nature.
6. It was the flesh of the foreskin that was cut off, teaching them how sin is propagated by ordinary generation; and in true believers, the axe of mortification is laid not only to the branches, but to the root of the tree; the true circumcision reaching a stroke not only to particular lusts, but to the sin of our nature, Galatians 5:24.
7. It was in a secret part of the body. So true circumcision is that of the heart in believers, Romans 2:29. They are not outside Christians only but the hidden man of the heart is for God: and the King's daughter is all-glorious within.
8. It sealed the covenant of promises, particularly that of the righteousness of faith, Romans 4 and of Canaan's land. So are they heirs of the heavenly Canaan, and that righteousness is theirs.
9. Lastly, It was an engagement to duty on them; so is the grace of God on believers a singular engagement to duty.
INFERENCE 1. Then be among believers who will now, they shall forever be cut off from among them that are not such as they. Woe to the hypocritical professor who is not thus honored.
2. Then are all believers Abraham's spiritual seed, and heirs according to the promise. They are the Israel of God, having all those privileges in spirit and truth, that the Israel according to the flesh had in the latter; which may help them comfortably to read and apply those glorious things spoke of Israel in the Old Testament. Hence believers are called a "chosen generation, a royal priesthood, a holy nation, a peculiar people," 1 Peter 2:9.
3. Then let the saints keep at a distance from the profane world, Acts 10:28, and 11:3. They whom God has distinguished from others, should not mix themselves, with Ephraim, among the people Even a companion of fools shall be destroyed.
4. Lastly, Then distinguish yourselves from others by your holy life. Let it appear that you are circumcised in heart, lip, and life; that sin has got a root-stroke, and the lusts thereof cut off. And so I come to the,
II. Second thing, the proof of the position, contained in a description of the true circumcision; that is, of the true people of God, real saints. There are many disputes in the world concerning this; but the apostle lays down a rule for deciding the controversy. He gives three distinguishing characters of God's people. 1. If you consider their worship, they worship God in spirit; 2. their joy, that is in Christ. 3. their confidence, they have none in the flesh." Whoever can make good his claim to these, is a true Christian.
I. The first character of a saint is, he is one that "worships God in the spirit." In which there are three things. 1. He is a worshiper, and so is distinguished from Atheists. 2. The object of his worship is the true God; and so is distinguished from idolaters, that worship any other than the true God. 3. The manner of it; in the spirit; and so is distinguished from hypocrites.
DOCTRINE. Those, and only those, are God's people, true saints, real Christians, who worship God in the spirit.
In discoursing this doctrine, I shall show,
I. What it is to worship God in the spirit.
II. That this worshiping of God in spirit, is a distinguishing mark of a true Christian.
III. Lastly, Apply.
I. I shall show "what it is to worship God in the spirit." It is, in a word, to give spiritual worship to God, to worship him, and be spiritual in the worship. Now, this has a respect to two things.
First, It has a respect to the whole of our service and obedience to God in our whole conversation. God, as our great Master, has given us a law; in keeping that law, and obeying it in our whole conversation, lies our service to God. The parts of it are two; holiness, comprehending our duty to God; righteousness, comprehending that to our neighbor. We have both these in one Scripture, namely, Luke 1:74, 75, "That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life." It is the same words as in our text, which might be, and is by some rendered, "that serve God in Spirit," namely, not only in the acts of immediate worship, but in the whole of their course. And truly the Christian life is as it were one continued act of worship, where all their actions, natural, civil, and religious, meet in God: and is therefore called "a serving of God day and night, Acts 26:7; Revelation 7:15, in allusion to the priests and Levites that were always about the temple, Psalm 134:1; and no wonder, for they are priests unto God. Second table duties are turned by them into first: James 1:27, "Pure religion, and undefiled, before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. Hebrews 13:16; But to do good, and to communicate, forget not: for with such sacrifices God is well pleased." Now, the Christian is spiritual in these things, Romans 1:9. We must preach in the spirit, as well as pray in the spirit, Ephesians 5:21; and 6:6.
Secondly, It has respect to those duties of religion which are parts of worship properly so called, as prayer, praise, etc. A true Christian will make conscience of these; he will worship God, and that in the spirit. If he pray, he will pray in the spirit, praise, and hear in the spirit. Now, the worshiping of God in spirit lies in these two.
1. The true Christian worshiping God, worships him with his heart, soul, and spirit, and not with his body only. Hence the apostle says, Romans 1:9, that he "served God with his spirit in the gospel of his Son." The Jews in our Savior's days had religion extremely sunk among them: it was turned into mere bodily exercise, for the most part: therefore Christ tells them, John 4:24, that "God is a Spirit, and they that worship him, must worship him in spirit and in truth." Now, this implies these things.
1st, The true Christian is an internal worshiper of God. There is an external worship called for in the second commandment, such as hearing, praying with the voice, etc. There is also an internal worship called for by the first commandment. In outward worship the body acts its part, in the inward the soul only acts. This lies in the soul's fearing, loving, trusting, depending on God, etc. which are the vital parts of practical godliness. The true Christian's soul is the temple of God; and in the Christian's heart, and there only, is God thus worshiped. They make din enough in the outer court with worship to God, who never worship God there; while self, the creature, and lusts as the abomination of desolation, stand in the holy place of the heart.
2dly, The true Christian joins inward to outward worship, and so body and spirit go on jointly. Hence the apostle exhorts, as 1 Corinthians 6:20, to "glorify God in the body, and in the spirit, which are God's." And as the body without the soul, so outward without inward worship is but a loathsome, lifeless lump, Matthew 15:7, 8. It is not praying, but praying in the spirit, that is the distinguishing character of a Christian. Then do men worship God in spirit, when their hearts go with their bodies before the Lord, when the soul is humbled before the Lord while the knees are bowed in his presence, when with the lifting up of the hands the affections are lifted towards the Lord. O what avails the bowing of the knees, while the heart remains stout against the Lord; the moving of the lips, while no moving of agreeable affections; hearing of the word with the ear, while the soul is like a deaf adder; petitions of good things, without sincere desires of them from the heart; confessions of sin, without shame, and grief, and hatred of it; thanksgivings, without a due sense of mercies? It is but lip-labor.
3dly, The true Christian aims at, and in some measure attains the spirituality of worship. The spirit of the Christian, in worshiping God, is employed in that part whereof it alone is capable; not only to do the thing, but to do it in a right manner, which is the spirituality of worship. As we worship God with our bodies, not only using them in his service, but composing them to an allowable outward gesture; so we worship God in our spirits, while they are not only employed in conversing with God, and giving material obedience to his commandments, but also acting in those things in the manner prescribed by himself. Now, there are four things here principally that belong to the worshiping God in spirit, without which the very motions of our spirit, though good in themselves, in worship, would be but carnal. So the apostle calls his old obeying of the law flesh, Philippians 3:6 compared with verse 4.
(1.) The true Christian discerns the commandment, and acts in worshiping God from a sense of it. For "whatever is not of faith, is sin," Romans 14:23. He believes so and so, because God has said it; and does so and so, because God has hidden it, Psalm 119:115; John 5:30. The will of God, to a Christian, will not only be the rule, but the reason of his worship; hence the hardest piece of it is not neglected; as we find in the case of Abraham's offering Isaac, Genesis 22.
(2.) The true Christian worships the Lord out of love to him: Hebrews 6:10, "God is not unrighteous," says the apostle, "to forget your work and labor of love, which you have showed toward his name," etc. Hence the whole of our service to God comes under the name of love in the sum of the commandments. If the domineering principle in our worship be either self-love, or slavish fear of God, it is not worshiping God in spirit, 2 Timothy 1:7, "For God has not given us the spirit of fear; but of power, and of love, and of a sound mind."
(3.) The true Christian worships God with good-will. Hence in Ephesians 6:7, servants are exhorted "with good will to do service, as to the Lord, and not to men." And says the church, Isaiah 64:5, "You meet him that rejoices, and works righteousness." If the heart be away from the work, and it be done grudgingly, doubtless it is spiritless worship, unacceptable to God.
(4.) The true Christian worships God for his honor and glory, as his chief end. God has proposed it as such, 1 Corinthians 10:31, "Whether you eat or drink, or whatever you do, do all to the glory of God:" and the Christian aims at it accordingly, as Paul did, Philip. 1:21, "For to me to live is Christ, says he, "and to die is gain." If self get highest here, it is selfish, not spiritual worship, Hosea 12:1; Zechariah 7:6.
2. The true Christian worships God by assistance from and influence of the Holy Spirit of God. Compare Ephesians 6:18, "Praying always with all prayer and supplication in the Spirit;" with Jude verse 20, "But you, beloved, praying in the Holy Spirit," etc. And this assistance is given two ways.
1st, The Spirit gives habitual grace to make the man capable of spiritual worship: 1 Timothy 1:5, "Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith sincere;" John 3:6, "That which is born of the Spirit, is spirit." The carnal heart which the regenerating Spirit has never changed, is not capable of this worship, 1 Corinthians 2:14.
2dly, He gives actual grace, influences to stir up grace: Romans 8:26, "For the Spirit helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered." He blows on the soul, and makes the spices send forth their pleasant smell. It is through him they mortify the deeds of the body, Romans 8:13; and by him, that is, by influences from him, they serve the Lord, Ephesians 2:18; for they live out of themselves, by the Spirit of Christ.
II. I shall show that this worshiping of God in spirit is a distinguishing mark of a true Christian.
1. All true Christians capable of worshiping God (for the apostle speaks not of infants, idiots, etc.) have it. It is not the attainment of the first three only; the highest and lowest in Christ's school, the strongest and weakest of Christ's family, have it, though in different degrees. For,
1st, All of them are spiritual, because born of the Spirit; and everything that brings forth, brings forth its like, John 3:6. As soon as they are born, before ever they be grown, they are spirit fitted for spiritual actions. And seeing everything acts according to its nature, the new nature will make people serve the Lord "in newness of the spirit, not in the oldness of the letter," Romans 7:6.
2dly, All of them have the Spirit of God dwelling in them so that "they are not in the flesh, but in the Spirit, Romans 8:9. Now, the Spirit is given to help our infirmities, and to help us to worship God in the right manner. And he will never leave his people altogether carnal.
3dly, That worship which is merely outward, and not in the spirit, is but the carcass of duties, unacceptable to God; and they that never perform more than this, are but mere hypocrites. Hence, says our Lord to the Scribes and Pharisees, Matthew 15:7, 8, "You hypocrites, well did Isaiah prophesy of you, saying, This people draws near unto me with their mouth, and honors me with their lips: but their heart is far from me."
4thly, External worship is properly but the means of worship; all outward ordinances, as prayer, hearing, etc. do tend to the promoting of love, trust, etc; and the enjoyment of God can never be found but in worshiping him in spirit. So that unless we will say a man may be a true Christian, and never enjoy God in any duty it is plain all Christians must worship God in the Spirit.
2. That none but true Christians have this privilege is plain from this, that none other are spiritual; they are in the flesh, and cannot please God; they are sensual, (Gr. soully, natural, rational), not having the Spirit, Jude, verse 19. What they do, is at best but the product of their own spirits; which may carry the length of moral seriousness, but no further. None but true Christians can ever attain the spirituality of worship.
THE APPLICATION
INFERENCE 1. Then there are many in the church that are none of God's people. This casts,
1. All those that do not worship God. There is a generation that call not upon God at all, who never bow a knee to him in secret or in their families. Such are practical atheists. Is there a God, and will not you worship him? Remember that God will not acknowledge you that acknowledge not him.
2. Those that halve their worship. As,
(1.) Those who will worship God in public, but in their families and closets not at all.
(2.) Those who perform outward duties, but never internal worship: it is the least half you do.
3. Those whose religion is confined to their solemn approaches to God, but have nothing of it in their ordinary conversation; whereas the Christian's life is as it were one continued act of worship; he is "in the fear of the Lord all the day long," Proverbs 23:17.
4. Those who worship not God in spirit. And,
(1.) Those whose worship is mere bodily exercise, Matthew 15:7, 8; who may show a great deal of devotion in their outward carriage, but have nothing of soul-devotion with it.
(2.) Those whose worship is only the exercise of their own spirits by themselves, not by the Spirit of the Lord, and are strangers to the assistance of the Holy Spirit, John 15:5. Without this our worship is but carnal.
INFERENCE 2. Then all that worship God in spirit, may thence comfortably conclude, that they are real Christians, true saints. Spiritual worshipers are spiritual Christians, the true Israel of God, "whose praise is not of men, but of God;" and shall be gathered among the spirits of just men made perfect, when carnal worshipers shall be led forth with the workers of iniquity. Now, for ridding of marches here, I shall offer some marks or characters to distinguish those that worship God in spirit from others.
1. The spiritual worshiper's soul goes along with his body in the worship of God; his heart is in some measure brought up to the duty. Hence he can say, with the Psalmist, Psalm 119:58, "I entreated your favor with my whole heart." His tongue and other members of the body employed in worship, are faithful interpreters of his mind: Lamentations 3:41, "Let us lift up our heart with our hands (Hebrews to our hands) unto God in the heavens." 1 Timothy 2:8, "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." Psalm 21:2. "You have given him his heart's desire, and have not withheld the request of of his lips." The affections of the mind answer the actions of the body. 1 Corinthians 14:14, My spirit prays, but my understanding" which I have of the thing I pray for in an unknown tongue "is unfruitful" (to others that know not that tongue). A man's spirit prays,
(1.) when he knows what he wants and seeks;
(2.) when he has affections answerable to his petitions, Romans 8:26.
But ah! what shall we say of that worship which is but lip-labor, where the heart joins not with the body? His body prays, but his spirit does not; his ears hear, but his heart is stopped; his mouth eats and drinks bread and wine in the Lord's supper, but his soul feeds not on Christ. Nay, this is not spiritual, but carnal worship. There are three ways how the soul joins not in the worship.
1st, Sometimes the man's spirit leaves him in duty quite, unless it be just as far as to keep him from speaking nonsense; and oft-times it leaves him so far, that indeed he speaks he knows not what before the Lord. The body is there, but the heart is gone, Ezekiel 33:31. The man is active enough about business until he comes to his knees, and then he expires as it were; the heart leaves him at the foot of the mount of God, and he never finds it until he comes down again from the mount of duties.
2dly. Sometimes the heart is intent on the carcass of the worship, but neglects the life and soul of it. See the picture of this case drawn, 1 Corinthians 13:1. "Though I speak with tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." The man has burning lips, but a naughty heart, "like a potsherd covered with silver dross," Proverbs 26:23. A garb of devotion appears on him outwardly: there is not an irreverent look in hearing, and yet never a word received with faith and love; there is never a wrong word in the prayer, and never one right affection, or true concern about the thing. This takes especially in duties before others, where the eyes and ears of men are on them; which the false heart is more concerned to please, than the heart-searching God. And hence are men oft-times very lively to appearance in public, and yet as dead and flat in secret as ever; for then the wild-fire goes out, when men want the breath of applause to blow it up.
3dly, Sometimes the heart is so far from joining in the worship, that there are particulars which it enters its dissent against. "Lord, make me holy; kill this lust, let me never turn to it again," says the man. If the man truly consider what he says, the heart starts back from this petition, being glued to that lust; and he would think that he had but a sorry off-come, if God should take him at his word, Jeremiah 13. ult: and the heart would say, as Peter in another case, "You shall never wash my feet:" and with the Israelites, Jeremiah 2:25, "I have loved strangers, and after them will I go."
But are your hearts in good earnest in your worship? Do you labor to bring your heart to duty, and to fix it on the life and soul, and not merely on the outward carcass of duty? Are your souls reconciled to the promises, which are the rule of prayers, particularly to those of universal sanctification, so that you have no petitions against which the heart dissents; your spirit goes along with your body in worship, and so you are worshipers in spirit? To clear further this mark, I shall here speak to two questions.
QUESTION 1. "May not the heart of a hypocrite, in worshiping God, be intent upon the thing he is about, and have earnest affections to obtain it? I answer, he may. Felix's mind was not only fixed on Paul's words, Acts 24:25, but on the things preached by him, otherwise he had not trembled so as he did. The stony ground hearers wanted not affection to the word; nor the foolish virgins in their prayer, Matthew 25:11, "Lord, Lord, open to us:" no doubt they were in earnest in it. But all this amounts to no more than moral seriousness, upon that principle, Job 2:4, "Skin for skin, yes, all that a man has will he give for his life;" which is far different from spiritual sincerity. Principles of self-love may tie a man's heart to those things which his heart is persuaded are necessary to his safety. And so all those affections of hypocrites to spiritual things, are yet but carnal affections, proceeding on a comparative, not an absolute judgment; that is to say, the man would rather part with his sin than go to Hell for it; but otherwise he would be as loathe to part with his lust as with a limb: in which case, though the man hold out his leg to the surgeon to be cut off, his heart is far from going along with the action; as the Lord afflicts his people not willingly, Lamb. 3:33. (Hebrews) not from his heart. But the gracious soul goes along with it on an absolute judgment, as the prisoner holds out his legs to one that would take off the fetters, with which the heart goes along.
QUEESTION 2. May not a sincere soul, in worship, fall into those things whereby we have said the soul joins not with the body in worship?
ANSWER. 1. In the general, Every godly soul does not at all times worship God in Spirit. Hence says the spouse, Canticles 3:1, "By night on my bed I sought him whom my soul loves: I sought him, but I found him not." Sometimes their spirits are taken napping, and their worship would be a very sorry evidence of their state. The flesh gets above the spirit, and then they will be very dead and formal. But that is not their way, but their wandering off their way, which they have been on, and certainly will come again to. 2. More particularly, I would say,
(1.) Though their hearts may be apt to wander, yet when they are anything awake, they will struggle with them to bring them up to the duty. And though they cannot hinder (impertinent thoughts) the birds to fly about their heads, yet they will endeavor that they do not nestle in their hair, by entertaining them.
(2.) So far as these prevail, or a greater intenseness on the carcass than life of duties, so far will the spiritual worshiper be dissatisfied with himself, and with the duty, and reckon it lost duty with respect to the ends of worship; which must needs humble him, and make him groan as under a burden which he longs to be rid of.
(3.) In so far as there is flesh in him, there will be likewise a dissent from the petitions of the Spirit, Galatians 5:17, and its actings in worship; but in so far as there is Spirit in him, there will also be an answer to that dissent of the flesh, and a protestation of adherence to the petition, and that according to the law of grace it may be granted, notwithstanding the dissent of the flesh, Galatians 5:17. "The Spirit [lusts] against the flesh." All these things we have, Romans 7:21–24.
2. The spiritual worshiper aims at the enjoyment of God himself in duties. Hence we have the declaration of the Psalmist, Psalm 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." And again, Psalm 63:1, 2, "O God, you are my God, early will I seek you: my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where no water is: to see your power and your glory, so as I have seen you in the sanctury." He comes to the galleries of ordinances, public, private, and secret, because the King is held there; goes through the streets and broad ways of duties to find his soul's beloved. Thus as God in Christ is the object, so he is the end of their worship. I will offer four things to clear this.
1st, The spiritual worshiper has a spiritual aim in worshiping of God. It is a heavenly trade he is driving by divine ordinances, a trade with another world, to be enriched with the product thereof. This was the practice of the apostle, as we learn from Philippians 3:20, "Our conversation (says he) is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ." He is carried above the little carnal designs that many narrow souls have in their religion, as that of a name, Matthew 6:2, or some other carnal interest, as those who followed Christ for the loaves, and many others who make religion lackey to it at the foot of self-interest.
2dly, The spiritual worshiper aims at something in duties above self, even the enjoyment of God. O! it is sad to think how many duties to God are performed, so as they run all as Jordan into the dead sea (of self) in the end. Most men seek themselves, their peace, their security from wrath by duties, rather than God. They seek God, not for himself, but for themselves. But when the heart is spiritualized, it is unselfed; God himself becomes man's chief end, the center of the soul, to which it natively tends by virtue of the new nature, which is a grace called godliness, 2 Peter 1:6.
3dly, The spiritual worshiper aims at himself, as well as his benefits, in his worship. They come to seek him in his worship, not only as a master, who must get work, and so will give wages; but as a husband who gives himself to his spouse, who gives herself to him. It is in the duties of his worship that the soul comes to be united more and more to God in this world; and they are appointed for that end, and used for it by saints.
4thly, The spiritual worshiper aims at the being partaker of the divine nature in his worship. For as the iron is laid in the fire that it may be all fired; so the spiritual worshiper lays himself before the Lord, that he may be transformed into his image. And this is most properly the enjoyment of God; while the soul being knit to him by faith, his Spirit acts in the soul thus to change it, 2 Corinthians 3:18. See how God is enjoyed in Heaven, 1 John 3:2 "We know, that when he shall appear, we shall be like him; for we shall see him as he is." And this is a most distinguishing character of a spiritual worshiper; for seeing the carnal mind, though never so much refined, is enmity against God, and all the attributes of God are not anything distinct from him, the heart of the most refined hypocrite can no more be reconciled to his perfections, than light to darkness. Wherefore the soul seeking to enjoy God in his communicable perfections to be holy, as he is holy, seeks the enjoyment of God himself, and is a spiritual worshiper. Thus you see the nature of this mark. And hence two things may be fairly inferred.
(1.) That spiritual worshipers look on external duties only as means to communion with God, and therefore will not rest in the work done. They are but the way to communion with God, and therefore are valuable only as meAnswer: They that look for no more of duties, but to get them done and by hand, and value their duties while they have no enjoyment of God in them, are carnal worshipers, that take up with the grave-clothes, while the Lord is not there. Have over by this sermon, prayer, etc. will the saint say; for he is not as he who is to sail for pleasure, and therefore seeks not to go over but as a passenger.
(2. That spiritual worshipers will not be satisfied with duties unless they enjoy God in them; as was the case with the spouse, Canticles 3:2, 3, 4, "I will arise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loves: I sought him but I found him not. The watchmen that go about the city, found me: to whom I said, Saw you him whom my soul loves? It was but a little that I passed from them, but I found him whom my soul Ioves: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me." What avail the galleries, while the King is not seen walking in them? And if this be so, few worship God in spirit, seeing so many can tarry without grief of heart at Jerusalem, come to sermons, go to prayers, etc and never see the King's face.
3. Spiritual worshipers act in their worship from a higher principle than their own spirits, even the Spirit of the Lord. Spiritual worship is a supernatural action, which carnal men are incapable of; and therefore there must be a supernatural principle of it. The most refined hypocrites does but exercise a gift in worshiping the Lord, and is destitute of the sanctifying Spirit's influences; their own spirits at best do but exert their natural powers in the best duties by them performed. Jude verse 19, carnal men are called sensual, (Gr.) soul-men, or men of soul, whose own souls are their highest principles; and so it is explained in the next clause, they have not the Spirit, which is necessary to spiritualize a soul. And so, verse 20, in opposition to these they are bid pray in the Holy Spirit. And the performing of spiritual worship thus, says,
1st, The spiritual worshiper looks not to his stock within him for the performance of duties, but comes to duty under a sense of wants and weakness. Hence says the apostle, 2 Corinthians 3:5, "We are not sufficient of ourselves to think anything as of ourselves: but our sufficiency is of God." He dare not adventure on the Lord's work in his own strength; whereas the deceitful hypocrite works the duty out of the stock within him; for he is never poor in spirit, Matthew 5:3.
2dly, He looks to the Lord for the influences of his Spirit, crying and spreading out his sails for a gale from above; as did the spouse, Canticles 4, "Awake O north-wind, and come, you south, blow upon my garden, that the spices thereof may flow out." He stretches out the withered hand to Christ. "Here is the word, Lord, send the Spirit to "make it effectual," etc. And this is the exercise of faith absolutely necessary to spiritual worship; for its work is to fetch the fire of the Spirit from Christ our altar, to set to the incense we offer. It is that which travels for ability for duty between Christ's fullness and the creature's emptiness, setting down the blind and lame at Christ's door.
The worshiping of God thus by the Spirit is so necessary, that no worship is pleasing to God but what is thus performed. For Christ will not put in his censer of intercession, but what is the product of his own Spirit. Hence says the Apostle, Ephesians 2:18, "Through Christ we have both an access by one spirit unto the Father." And it is the inwrought prayer (as that word, James 5:16, may be read; or a prayer with such vhemency, as one possessed by a spirit does express himself) that avails. And a groan thus delivered, is better than a prayer from our own spirits, merely adorned with all the flowers of oratory.
Here a grave question comes to be handled, namely, How we may distinguish between exercising a gift in duty, and acting from the influences of the Spirit? Enlargement will not do it; for nature has its own enlargements, and there may be a straitening in a gift and enlargement in it too, as well as in grace, Zechariah 11 ult. Thus God both enlarged and straitened Saul in his gift of wisdom, conduct, and courage. Delight in the duty will not do it either, Ezekiel 33:32. Other folk's gifts may greatly delight us in the exercise of them; and an easy and neat exercise of a man's own gift, may be very pleasant melody in the man's own carnal ears. But,
1. All the influences of the Spirit are humbling; and always the more of them, the more humble and vile they make the man in his own eyes. This may be seen in the angels, who though they are without sin, yet being under the most abundant influences of the Spirit, do cast vile man a copy of humility, Isaiah 6:2, 3, "Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." Behold it in the man Christ, to whom the Spirit was given without measure, who was most exemplary in humility, Matthew 11:29, "Learn of me," says he, "for I am meek and lowly in heart." And it may be observed of all the saints of God, that the more of the influence of the Spirit they had, they were always the more humble; as we may see from the instances of Abraham, Job, and Isaiah. Paul, after he was enrapt up to the third heavens, was in his own eyes nothing, 2 Corinthians 12:11. And the reason is plain, for the influences of the Spirit do always carry up the soul to whence they came; as the waters of the deluge, the more they increased, they carried the ark still nearer Heaven: and the nearer we come to the light of God's countenance, our wants, weakness, and nothingness, must still appear the more.
On the other hand, the exercise of a gift merely, leaves always the soul in the same unhumbled state it found it. For it is impossible that nature should work the soul into a gracious disposition; and nature's force is too weak to beat down the natural pride of the heart. Nay, nature will build up nature; and the better the gift is exercised, it will swell the heart the more: hence publicans and harlots enter into the kingdom of Heaven before Pharisees: Isaiah 58:3, "Wherefore have we fasted, say they, and you see not? wherefore have we afflicted our soul, and you take no knowledge?" And thus many swell with the little gift they get, until they burst all bonds.
2. The Spirit's influences in duty fill the soul with a reverential fear of God in duty, Hebrews 12:28. which is excellent ballast to a light and frothy heart; and always the more of it, the more reverence of God, Genesis 28:17. The reason is, because the Spirit is the Spirit of adoption, Galatians 4:6; and so will work a child-like disposition in the soul towards God, as towards a father, and a heavenly father: so that the greatest familiarity with God will not work out, but work forward this reverence, Psalm 45:9, "Upon your right hand did stand," in token of reverence, "the queen in gold of Ophir."
But the mere exercise of a gift in duty can never impress this holy reverence of God on the soul; witness that lightness and frothiness of heart which men, that way, bring with them from duty, Proverbs 7:14, 15. For gifts exercised without the Spirit, raise a cloud in the soul; are light in the inside, dark in the outside; whereby the more they see of themselves, the less they see of God; and so their deluded spirits seem the more to be near an equal level with him. To clear this further, I shall propose and resolve some questions: As,
QUESTION 1. May not a hypocrite have in duty a great fear of God on his spirit?
ANSWER. A slavish fear of God as almighty and a judge, which casts out love, a man may have, as Felix had in hearing Paul: but this filial reverential fear of God intermixed with love he cannot have, seeing he has not the Spirit of adoption; whose work it is to knit the saint's hearts to God as a Friend and Father, and to draw them after him with such child-like affections, as makes them delight in his commands and providences. Hence says the apostle, 2 Timothy 1:7, "God has not given us the spirit of fear; but of power, and of love, and of a sound mind;" (Gr.) a healing of mind, namely, from that slavish fear.
QUESTION 2. But can saints have no such slavish fear of God?
ANSWER. As all the graces of the Spirit are imperfect and mixed in the saints, so is their fear of God not without a mixture of that slavishness. Hence says Jesus unto his disciples, Matthew 8:26, "Why are you so fearful, O you of little faith? It is the same word as 2 Timothy 1:7. It is true, God never again gives them the spirit of bondage; but they may, through unbelief, take up a spirit of bondage again. But seeing they can never again lose the Spirit of adoption, neither can they lose that grace of filial reverential fear altogether: so that there is still as much difference between them and hypocrites, as between the malefactor fearing the judge, and a son's fearing his father; who appears enraged against him, and about to put him out of his house; which yet will not kill natural affection.
QUESTION 3. But how can the saints fear God as a Father, when they are not assured they are his children?
ANSWER. The Spirit's operations depend not on our sense and knowledge of them. This was the wise observation of Solomon, Ecclesiastes 11:5, "As you know not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child: even so you know not the works of God who makes all." But as the Spirit sanctifies the saints whether they know it or not, so he works that filial fear of God in them, whether they know it or not. God's children are like those infants, who though they know not their father, yet by their features do father themselves.
3. The influences of the Spirit are always sanctifying, as well as assisting to duty: Zech 12:10, "I will pour," says the Lord, "upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications." They are, as the Baptist was, a burning and shining light. When the Spirit was poured out, according to that prophecy, Joel 2:28; Acts 2:3, there appeared cloven tongues, as of fire. Behold the nature of the Spirit's influences.
(1.) They give a man a new tongue to speak of and to God. It is a dumb devil, and not the Spirit, that makes men tongue-tied in prayers to and praises of God.
(2.) They are sanctifying, burning up corruption in their heart and life, as tongues of fire. For as when at Babel languages were confounded, and so the holy tongue in which people were taught remained but with a few, then the world lost the knowledge of God, and grew most corrupt in their lives; so when God was about to remedy this with the gift of tongues, these appeared as of fire, because of the dross of the world that was to be burnt up therewith. Thus the Spirit's influences in duty still tend to make the man more holy in heart and life, set him more at odds with sin, and steel his spirit with new vigor to pursue holiness. Hence we have that speech of the psalmist, Psalm 6:8, 9, "Depart from me, all you workers of iniquity; for the Lord has heard the voice of my weeping. The Lord has heard my supplications; the Lord will receive my prayer."
But the exercise of a gift leaves the man still as unholy as before, as much in love with lusts as before; as we learn from the case of those of whom Christ says, Matthew 7:22, 23, "Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you that work iniquity." Truth is prisoner in their heads.
And so much for the marks of spiritual worshipers. I come now to
INFERENCE 3. Learn from this not to think of gifts for duty above what is meet. The matter of gifts for duty is abused by two sorts of persons, the proud hypocrite, and the weak Christian. From this doctrine I have a word to both.
1. To the proud hypocrite. And,
1st, Are those, and only those, God's people, true saints, real Christians, who worship God in the spirit? then you pitifully miss the mark, when you are more careful to get the gift than the grace of duty; more concerned to order your tongues than your hearts in prayer. Gifts come from God indeed; but there is less of God in them than grace, and that makes them more desirable than grace to a corrupt heart.
2dly, Be not proud of the gifts for duty that you have. If you have a gift of prayer, judgment, or memory, or utterance, &c., think not much of it. Truly we have no such reason; and if we had no more of the hellish gift of discerning our own attainments and excellencies, than of other gifts from the Lord, we would not he so conceitful. It is light from an ill conceit that gives a man such a view of his gifts as to be puffed up with them, 1 Timothy 3:6. It is such a light as appears before a man's eyes when he has got such a stroke on the head as blinds him. But consider,
(1.) They are God's gifts indeed; but they are but left hand ones, a crown that he can set on your head with one hand, and within a little take from you with the other, as he did Saul's. They are of that sort that are common to Christ's sheep and the devil's goats. Grace is of another nature, a right hand gift, with which God gives his heart, and is without repentance.
(2.) They can help you to the outside of duty; but, alas! they can reach no farther; and what for serves the carcass of duty? You may worship God with a gift; but that is not worshiping in spirit, and so cannot set you among the children. The weak Christian that would think shame to speak before you now, shall be brought in, when the door of Heaven shall be cast in your face forever, if you have no more.
(3.) Your gifts may be useful to others; but, alas! they are useless to you as to any spiritual profit. Hence says the apostle, 1 Corinthians 13:1, 2, 3, "Though I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profits me nothing. All is yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come," O believers; even hypocrites' gifts are yours; they are given them, not for their own sake, but the sake of others. The carpenters that built the ark, the profit of their gift came to Noah, not to them, for they perished in the deluge. So was the case with the raven that fed Elijah. Your gifts may be means to save others, while you perish yourselves.
(4.) You may go to Hell for all your gifts, 1 Corinthians 13:1, 2; Matthew 7:22, 23, forfeited. Light without heat serves only to show the way to the place where there is heat without light, that is, to outer darkness, where the fire is never quenched. Gifts without grace are like a ship without ballast, that will easily perish. And when such a man is sinking into Hell, his gifts will be like a bag of gold on a drowning man, precious in itself, but will only help to sink him the deeper. The devil has greater gifts than the best gifted in the world; and some have thought it was his pride of his endowments that ruined him; however, it is certain he is ruined notwithstanding his gifts.
2. Some weak Christians are ready to be discouraged because they want those gifts for duty that they see others have, and from thence may be ready to conclude they have neither the gift nor grace of duty. To such I say,
1st, Your conclusion is rash; grace may be where there is but a very small measure of gifts: 1 Corinthians 1:26, 27, 28, "For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. But God has chosen the foolish things of the world, to confound the wise; and God has chosen the weak things of the world, to confound the things which are mighty: and base things of the world, and things which are despised, has God chosen, yes, and things which are not, to bring to nothing things that are." It was the plain man Jacob (Genesis 25:27.) who was the prevailer with God; and the Spirit helps our infirmities with groanings which cannot be uttered," not with flourishes of rhetoric.
2dly It is not the gift of duty, but the grace of it, that is acceptable with God. Grace with little gifts will go far, even to the throne of God: Romans 8:26, 27, "Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered. And he who searches the hearts, knows what is the mind of the Spirit, because he makes intercession for the saints according to the will of God." As a father loves the lisping speeches of his child better than the empty well-worded compliments of another, so does the Lord the duties of his own people. The glory of the second house was to be greater than the first; there was more gold in the first, but more grace, even Christ in the second. So if Christ be in your soul, there will be much grace, however little of gifts. If a beggar come to you, you do not wait until he show his parts, but until he show his needs; and if he show you his sores, though he speak very ill, it is enough, he is a needy beggar, he must be served.
3dly, Great gifts had need of a great measure of grace to be ballast to them. And it is God's goodness to some, that they have no great gifts, they have so little grace to guide them with. God does with them as a wiser father with his son that has but a little stock; he sets him down in a little farm, lest too much in hand should master him. It may be observed, that the men, the saints of greatest parts, have usually got the sharpest exercises to be ballast to their gifts, lest their heads turning over heavy for their hearts, should truss them up, 2 Corinthians 12:7. And you see how it did in Solomon's case, the wisest of men; his gifts mastered his grace, and made him a fool to a degree. And how it broke his bones, see in his penitential psalms. Take for instance Heman, a man of vast parts, 1 Kings 4:31, compare his Psalm. 88. Job as an oracle for wit among his neighbors, Job 29:8, 9, 10–21–25. Paul the only scholar among the apostles, see Acts 9 and 2 Corinthians 12. Let the Christian be thankful for what he has.
4thly, You have the thing that is better, that is, grace; a little gold is better than a lump of lead. Do you come with your heart to God in duty? aim you at the enjoyment of himself in duty? go you out of yourself to the Lord for ability for duty? then though your gifts are very small, you worshippest in spirit. Good meat never tastes the worse that it is served up in a wooden dish; it is as good as in a golden platter, though the last makes the greatest dash in the eyes of spectators. If your affections to God in duty be fervent, though your words be not very fine, they will never be cast in Heaven for this.
I discharge them that are possessed with the dumb devil, to meddle with this I have been saying. They will not bow a knee to God, because, forsooth, they cannot pray. They will not open a mouth for God, because they have not the gift that others have; they will not speak of spiritual things, and care as little to hear them spoken of. They are grossly ignorant of the principles of religion; but they are at as little pains to get knowledge, and will not. But now, say they, we have not the gift, but God knows our hearts. But I tell you that are such, you have neither the gift nor the grace of duty. It is true, God's children may be stammerers in speaking to or of him, but none of them are dumb like you. Their want of gifts is not such as to make them neglect the very matter of external duty as you do. And what they have not, they desire to have, and endeavor to win at, that they may glorify God with it.
INFERENCE 4. Learn from this not to think much of the bare performance of duties. We have need to have our thoughts of our duties corrected. And this doctrine affords,
1. A confounding lesson to formal hypocrites anent their duties; and that is, that all the duties they have been working at all their days, are naught in the sight of God, because they were never spiritual worshipers. Perhaps you will be counting you have served God so many years; you pray twice, thrice, or oftener in a day, heard so many sermons, received so many communions, etc. and be ready to value yourselves on this. But dreadfully will the count come down when God looks on it; it will turn to nothing at all in point of duty. Nay, you will find them all set down in another count, the count of your works of iniquity, where they will make so many black items. O how will the man's heart fail him to hear what justice has to lay to his charge! Unbelief, not believing in the Son of God; item, God's name taken in vain in so many pretended prayers; item, so many sermons heard without faith, love, and practice; item, so often bread and wine eaten at God's table, while there was no feeding on a crucified Christ, etc. Matthew 7:22, 23, "Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name have done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you that work iniquity." Whence observe, the wonderful works they did for Christ, which themselves and others wondered at, are in Christ's account works of iniquity. We make a tripartite division of people in the visible church.
(1.) Some that serve God sincerely.
(2.) Some that serve him hypocritically.
(3.) Some that serve him not at all. God makes but two sorts, casting the two last into one, Malachi 3:18, "Then shall you return and discern between the righteous and the wicked; between him that serves God, and him that serves him not. Compare verse 17, "And they shall be mine, says the Lord of Hosts, in that day when I make up my jewels, and I will spare them as a man spares his own son that serves him." Whence learn
(1.) The righteous only serve God; as for others, whatever be the difference among them, they agree in that, both profane folk and hypocrites, that they serve not God.
(2.) A man who is not a child of God, can perform no service to God in his account; slaves' service is no service, Hosea 7:14. The Lord's people are the children that serve him as a Father.
2. This doctrine affords a humbling lesson to the godly anent their duties. Many of your duties are naught in the sight of God. If only spiritual worshipers be real saints, you act not as saints in any duties but those that are done in the spirit. And truly if this be so, it will do two things.
1st, It will bring your great number of duties down to very few, so that all you have done for God may be soon told. Since you were acquainted with Christ, you dared never perhaps rise up nor lie down without praying; but when these things come before the Lord, it will be found there has been found many a day and week you have prayed none at all; many a sabbath in the church when you have not heard the sermon; many a sweet portion of Scripture you never read to this day, though you have gone over and over it again.
2dly, It will make many a long duty of yours very short. Let that be taken off the duty that was not done in the spirit, and off it must go, many a long prayer and sermon will be brought to a very few sentences that you have heard or prayed; and many a sentence broken off in the midst where the heart left the man. I trow the skin and the dung of your sacrifices that must be burnt without the camp, will be more bulk than all the flesh of them that has come on God's altar.
3. It affords a necessary lesson to both, namely, You need Christ, you cannot be without him. O how does the profane world need Christ! But, O Sirs, you need him as really when you are going to your prayers, as the man that is going in the devil's fetters to his cups and his drunken companions needs him; you need him as really when you are going to the sermon on the Lord's day, as he who profanely casts contempt on God's ordinance, by loitering at home on the Lord's day. You need him when you are mourning over your sins, as well as others when they are reveling, and going the broad gate with tabret and pipe.
1st, You need himself. Sinners, you need himself, to be united to him, to be one spirit with him. Hence says he, John 15:6, "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." If he would give you never so many gifts, if you get not himself you are nothing, "you can do nothing," verse 5. There is nothing can make up his room. An eternal barrenness will lie on your souls; the heavens will be as brass above you, and the earth as iron beneath you, if you get not himself. And the axe of God's judgments will hew you down with your wild grapes, as well as others that have no show of fruit, if you get not himself. If you grow on your own root, though you should water it every day with your tears, yes tears of your blood, if you get not Christ, your root shall be as rottenness, and your blossom shall go up as dust. Root and fruit shall be destroyed forever from the presence of the Lord.
Saints, you need himself, to be more and more closely united to him, to be growing up into him, Ephesians 4:15. According to your faith so will it be unto you, not only in point of privilege, but in point of duty, in point of holiness. You have come to Christ, but you must be always coming to him, 1 Peter 2:4. Mind to whom that was said, John 15:4, 5, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me. I am the vine, you are the branches: He who abides in me, and I in him, the same brings forth much fruit; for without me you can do nothing." You need him for "wisdom, righteousness, sanctification, and redemption," 1 Corinthians 1:30. And it is he that God has made "our wisdom, and righteousness, and sanctification, and redemption." You need him for all.
2dly, You need his blood. Sinners, you need it; you need it to make your persons accepted, to consecrate you for servants to the Lord, Hebrews 9:19. to be priests unto God: and without the sprinkling of that blood on you, God will no more regard your services, than a sacrifice by one who was never consecrated a priest; for all spiritual worshipers are made priests, 1 Peter 2:9. You need it to take away the guilt of your dead works of duties, which, until it be removed from your conscience, utterly unfits you to serve the living God; as they which were defiled with the touch of a dead body might not come into the tabernacle; to which the apostle alludes, Hebrews 9:14.
Saints, you need his blood. It is true, you are washed in that blood already, but new defilements require new washings, John 13:10. There is an allusion there to the priests under the law, who were to bathe their whole bodies in the morning, but notwithstanding at every new service through the day they were to wash their hands and feet before they approached the altar. Now, you are washed in respect of your state, that continues; but you must still be washing for the iniquities of your heels, that at every turn are compassing you about. Therefore the sea of glass stands always between the saints and the throne, Revelation 4:6.
3dly, You need his Spirit. Sinners, you need him; there is no worshiping in spirit without the Spirit. They are but lifeless carcases of duty that are performed without the Spirit. That which died of itself was utterly unfit for a sacrifice; and such are your best performances without the Spirit. Now, it is from him the Spirit comes, Revelation 3:1.
Saints also need the Spirit; for it is not enough to spiritual worship that the Spirit dwells in us, but that the Spirit influence us to and in duty. The Spirit must help our infirmities, stirring up the fire within us, putting grace in exercise, otherwise our performance will be but mere bodily exercise.
INFERENCE 5. Lastly, To shut up this, be exhorted and warned to take heed how you worship God; in what manner you perform every duty; laboring to be spiritual in all. And there are two things you would in this mainly endeavor to study.
1. To get the heart brought up to every duty. Pray, confess, thank, petition, hear, &c., from the heart: Colossians 3:23, "Whatever you do, do it heartily;" (Gr.) "work it from your soul." Gold is fetched out of the affections of the earth, and pearls out of the bottom of the sea; and spiritual worship comes from the inner man, "the hidden man of the heart;" while external duties, like common stones, are found lying everywhere on the surface of the earth. We should be fervent, seething hot, as the word imports, while serving the Lord, Romans 12:11.
2. To go out of yourselves for ability to duty. This was Joshua's intent when he told the people that had engaged to duty, Joshua 24:19, "You cannot serve the Lord; for he is a holy God: he is a jealous God, he will not forgive your transgressions, nor your sins." When we go to duties we should do as Elijah did, lay the sacrifice on the altar, and then look to the Lord for fire from Heaven to consume it, 1 Kings 18:33, 37, 38. The Spirit of the Lord is that fire from Heaven which burns our sacrifices of duties, and makes the smoke of them ascend towards Heaven for a sweet-smelling savor. And as no sacrifice was accepted but what was burnt by that fire from Heaven, hence Psalm 20:3, "Accept [Hebrews Reduce to ashes] your burnt sacrifice;" so no duty is accepted but what is by the influence of the Spirit. When, then, we go to duty, sit down on your knees, &c., here is the sacrifice; but where is the fire? If it be struck out of our own spirits merely, it will make an offensive smoke; but an acceptable flame, if from Heaven we fetch it by the greedy looks of faith. Consider,
1st, God is a Spirit, and therefore must be worshiped in spirit, John 4:24. How unsuitable is mere bodily exercise in religion to the nature of God! Were we to serve dead idols, a dead formal worship might serve. But the living God must have lively service, or it cannot be accepted: Revelation 3:19, "Be zealous therefore and repent."
2dly, God takes special notice how duties are done. Take heed how you hear, and so how you pray, etc. God will have his service well done, as well as done, 1 Chronicles 28:9: yes, he reckons it the main thing in duty; so necessary, that the want of it alters the very nature of duty, and turns it to sin, Hosea 7:14; 1 Corinthians 11:20.
2dly, Your duties are the touchstone of your faith, of your interest in Christ, etc; you have much need to take heed to them. Spiritual worship is the mark of a child of God; so that by your worship you will prove either that you are real saints, or that you are but hypocrites.
And so much for the first character of a saint, namely, that he is one that worships God in the spirit.
II. We come now to the second character of a real saint he is one that "rejoices in Christ Jesus." In the first character a saint is represented as a great worker in good works and service to God, going with his heart into the heart, marrow, and soul of duties; and therein going beyond hypocrites, that never go farther in than the outward court with their duties, their duties being like themselves, "having not the Spirit;" while the sincere person works in duties, as if he minded to win Heaven by them. It would then be expected that those duties should be the joy, confidence, comfort, and life of his soul. Sure, they that have much less reason, make that use of their duties; but the saints do not so. Though they do more, they trust less in what they do than others. Nay they overlook them as to any confidence in them before the Lord; and though they "worship in spirit," they "rejoice in Christ Jesus." Though they bring their hearts to duty, yet that is not the thing that keeps up their hearts before the Lord, but Christ. In him they rejoice, or, as the original has it. "they glory:" which is more than simply to rejoice. It imports a glorying or boasting with a strutting out of the neck, and casting up of the head in a boasting way, Psalm 44:8. It is the soul's acquiescing with joy in Christ as its only hope against all that might harm it, not being ashamed to profess it.
DOCTRINE. That is the real Christian, who though he worship God in spirit, yet rejoices in Christ Jesus.
In handling this doctrine, I shall show what it is to rejoice in Christ Jesus, and in what sense the true Christian rejoices in him. And you would notice this as a mark of a true saint.
But there is an objection meets us here in the threshold, that must be removed. It is this: If Joy in Christ be a mark of a gracious state, what shall come of poor doubting trembling Christians, who go mourning without the sun, that stand most in need of marks that they may rejoice in Christ; while others that can rejoice in Christ, do already see their interest?
ANSWER. The mark in the text is given by the infallible Spirit, and therefore doubtless is consistent with what he elsewhere teaches in his word, and must be so understood as not to exclude the mournful worshiper in spirit. But to clear the point, I offer these two things.
1. There is a radical or habitual joy in Christ; which is a disposition of soul inclining and bending the soul towards Christ as the spring and object of its joy before the Lord: for as when God made Adam, Ecclesiastes 7:29, with a frame of soul inclining to the will of God, this disposition did denominate him righteous before he had done one righteous act; so when in the new creation, the Lord puts this disposition in the soul, it may denominate him a rejoicer in Christ, even before he actually rejoice in him. Then there is an actual joy or rejoicing in Christ, wherein the soul acting from that disposition solaces itself, in the Lord in greater or lesser measure. Upon this I say,
1st, Every believer, even in his darkest hours, has this radical and habitual joy in Christ: Psalm 97:11, "Light is sown for the righteous, and gladness for the upright in heart." As there is a worm of sorrow at the root of every gourd under which the wicked does rejoice, Proverbs 14:13; so there is a seed of joy even in the saints' mournings, that will get above the clods in due time. There are always some pieces of Heaven in their hottest hells. There are everlasting arms underneath, which for the time are only keeping the soul from sinking: but we may say of them, as Naomi of Boaz, when he had given Ruth six measures of Barley to help them to live a while, "The man," says she, Ruth 3 ult." "will not be in rest, until he have finished the thing this day," until you be mistress of all he has. So these will not rest until they have lifted up the soul to a fullness of joy in the Lord.
2dly Though a believer does not always rejoice actually before the Lord, more than he does always act faith, which sometimes is not in exercise even in the best; yet when he does rejoice he fore the Lord he rejoices in Christ: Galatians 6:14, "God forbid," says the Apostle "that I should glory save in the cross of our Lord Jesus Christ." If the believer's feast day come but seldom about, yet when it comes, he keeps it in the white clothing of Christ's righteousness, the only garment fit for a day of joy. And he will not lay off his blacks or mournings until Christ send him other garments, Isaiah 61:1–3; Lamentations 3:39.
2. There is actual joy; which is twofold.
(1.) There is a sensible joy, Luke 1:47, "My spirit," says Mary, "has rejoiced in God my Savior; leapt for joy," as the word signifies. And this God's people sometimes get in Christ so as their very souls are made to leap within them, while the wonder at his love and rejoice, and rejoice and wonder. And so much are we addicted to sense while in this body, that we will scarcely allow anything but this to be called joy. But that is a mistake: for,
(2.) There is a rational joy; which is the satisfaction the reasonable soul has in that which it loves and desires. We see this in the man Christ, who being a man of sorrows, had little of that sensible joy while in the world. It is remarked of him that he had one hour, or part of an hour of it, Luke 10:21, "In that hour Jesus rejoiced in spirit;" clearly teaching it was not his ordinary. Notwithstanding Christ had an abiding joy, John 15:11, "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full," to wit a solid satisfaction in the welfare of his disciples. The original words in these places clear this difference; the former being the same with that, Luke 1:47, the other importing nothing of exultation, but a joy in things prospering with a person.
Now, although the believer may but seldom have this sensible joy in Christ; and I know not but the spirit of heaviness may so sit down on some, that they may never taste of this sensible joy until they be in Heaven, Hebrews 2:15; yet every believer habitually and ordinarily, as they are in the exercise, of other graces have this rational joy in Christ: for if the kingdom of God be righteousness, and peace, and joy in the Holy Spirit, Romans 14:17, wherever it comes, these must be there too. And this I take to be the joy aimed at in the text, as appears by its being opposed to hypocrites' confidence in the flesh; which speaks forth rather a rational delight they have in the flesh, than any sensible joy.
The soul's union with Christ is often held forth in the Scripture under the notion of a marriage; and we read of a twofold joy in this.
(1.) The joy with which the bridegroom rejoices over the bride, Isaiah 62:5.
(2.) The joy with which a husband, in the continuance of his married state, rejoices over his wife, Proverbs 5:18. The former is an emblem of that sensible joy which believers sometimes have in Christ, and particularly at the time of their first receiving Christ, while they are yet but young converts, and are fed with lumps of sense, Hosea 2:14. An instance of it we have in the ennuch, whom it is said, that "he went on his way rejoicing," Acts 8:39. But although that sensible joy do not last, more than the fondness of a new married couple; yet there is an habitual rational joy, which remains, as other graces, with the people of God, whereof the latter is a good resemblance. For as they that have made a good choice, though they may remit of their fondness, yet continue to have a solid rational joy in one another, which though it be not so violent as the other, yet is more strong and fixed: so it is here. This is that which is here given as a mark of a true saint.
And in regard hypocrites may have a great sensible joy, Matthew 13:20, whatever sensible joy any pretend to must be examined by this, for this is the root on which all true sensible joy does grow; and these joyful flashes of hypocrites will be found to spring from another root.
Now, the nature of this rejoicing in Christ lies in these four things.
1. A holy delight in Christ.
2. A rolling of the soul over on Christ for all.
3. A rest of the heart in him as a fit match for the soul.
4. A confession of him unto salvation.
First, There is in this rejoicing in Christ, a holy delight in him. The believer has got a view and trial of Christ, and he is well pleased with him. There is a mutual joy of the parties in the spiritual marriage. Where the soul is "Beulah, married to the Lord," it is also "Hephzibah, the Lord has a delight in it," Isaiah 62:4. And so have they in him, Malachi 3:1, "The Lord whom you seek, shall suddenly come to his temple: even the messenger of the covenant, whom you delight in." All the Jews professed this as God's people, and the godly among them really had it. Though they are eagle-eyed ones in spiritual things, in comparison of the blind world; yet they spy no fault in the mystery of Christ, but are well pleased with, and acquiesce in the grand device of salvation through Christ crucified. The Father made choice of him, carved out every piece of his work to him, in the matter of the redemption of sinners; and he is well pleased with his choice, Isaiah 42:1; Matthew 3:17; 2 Chronicles 7:16: and it is unanimously approved in every point by the multitude of them who are "called, and faithful, and chosen;" who all with one voice cry, "Grace, grace to it;" grace, grace to the choice; grace, grace to the contrivance, and every part of it. Sirs, since men lost the way to happiness, but not the desire of it, they have chosen new gods and guides, someone, some another; and "every man will walk in the name of his God." God the Father has made a choice for them of a Captain of salvation; the gospel is the pleading of the excellency of this choice, and puts the trying vote to the world, Approve, or, Not? The plurality has always voted, Not approve; but believers have with their souls approved the choice, 1 Corinthians 1:23, 24. And if you be among the approvers, take his own word for it, you are his, Matthew 11:6, "Blessed is he whoever shall not be offended in me."
Now, we cannot rejoice in nor be well pleased with anything unless we see a suitableness in it to us. When a man has made his choice, if afterwards he find it unsuitable to him, this kills his joy in it: he sees he was mistaken; for when he made the choice, it was upon its supposed suitableness. Accordingly the believer rejoicing in Christ, surely beholds his absolute suitableness unto that for which he has made choice of him. And there is a threefold suitableness of Christ here to be noticed.
First, There is a suitableness of Christ, and the mystery of Christ, to the divine perfections or attributes concerned in the salvation of sinners, that is sweetly discerned by every believer, more or less clearly, and acquiesced in heartily. Hence says the apostle, 1 Corinthians 1:23, 24, "We preach Christ crucified—unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." There is no man that knows what God is, and what salvation is, that has got that matter of eternal salvation laid close home to his heart, but will know well on what he will venture his soul before such a holy God. They will see that the holiness, justice, etc. of God are such fixed rocks, as they will never expect they shall be removed for them; and therefore will absolutely despair of salvation in any way inconsistent with the honor and perfections of God. Hence then it plainly follows, that the soul which indeed rejoices in Christ, has seen this suitableness of Christ to the divine perfections. Blessed are you then, O believers; for you see and acquiesce in this way of salvation, as suitable in that respect. And that this character may have the more weight with all the saints, and the naughtiness of others may be discovered, consider,
1. As there is a special illumination that believers get, and to which the most refined hypocrite is a stranger, as appears from John 4:10; Psalm 9:10. Christ's differencing the sincere and hypocrite as wise and foolish; so there is an illumination in the knowledge of the mystery of Christ its suitableness to the divine perfections, that is peculiar to his saints, 1 Corinthians 1:23, 24; 2 Corinthians 4:6. And therefore the whole of the work of grace comes under the name of the revealing of Christ in a soul, Galatians 1:16. And what is the ruin of many that get convictions and reform, but the want of this saving discovery of Christ? So that all their religion ends in a legal Christless turn given to their lives.
2. How few are there who ever dig so deep in the sin of their hearts and lives, as once to put it to the question, whether their salvation be consistent with the honor of God, or not? Unto some men God, Christ, and sin, are veiled all their days; they never get a true view of any of them; and so whatever they do in religion, is just a leap at random, even as it falls, which is the import of that word, "walking contrary unto the Lord," Leviticus 26:23: and their believing (to call it so) is but a venturing of their souls on they know not what. And as for many others that have had some exercise about their soul's state on their spirits, they were never brought so low, but they thought ever if they could mourn for sin enough, reform, and believe in Christ, without any eye to his sin-atoning blood, shed to retrieve the honor of God impaired by sin, all would be well. They were never so low as to see salvation so far above them as the honor of God has set it, never to be brought down but upon a just satisfaction to the honor of God for what they have done against it; and that a satisfaction utterly beyond the reach of their sufferings, reforming, repenting, believing, etc. To which were they brought, they would rejoice in Christ Jesus as suited to that work, the repairing the honor of the divine perfections, which stand between salvation and them, 1 John 1:7, "And the blood of Jesus Christ his Son cleanses us from all sin." But how can they rejoice in a salve for a sore under which they never smarted? Romans 5:11.
3. Consider, all men as they are sons of the first Adam, are sons of pride, who see no glory but in the way of the first covenant; which is, that God should have his honor from them whom he saves. And because man, by the breaking of that covenant, lost his eyes, which are never under it restored, therefore they have but low thoughts of the honor of God. And hence we find Adam staying in Paradise, like a shameless adulteress in the house of her husband, until God drove him out, Genesis 3:24. with such a sonnet as that, Jeremiah 11:15, "What has my beloved to do in mine house, seeing she has wrought lewdness with many?" And while they have such low thoughts of it, it is no wonder they think little may serve to repair it. And the pride of the heart being unsubdued, they can see as little glory in Christ crucified repairing it, as a proud bankrupt would see in his being declared unable to pay his debt, and one paying it for him, while he thinks he might have paid it himself, or it was not so much but might have been forgiven.
Secondly, There is a suitableness of Christ to the case of the soul, which the believer sees, and so is well pleased with, and acquiesceth in Christ as thus suited to his case. Unless the believer saw this, he could never rejoice in him. If you would lodge a starving man in a palace, clothe him in the most costly attire, and fill his pockets with gold, behold he is at the point of death for lack of meat, and what good can these do to him, how can he rejoice in these, they are not meat, and so not suitable to his case? Now, the child of God has seen his case, and Christ's suitableness to it every way, and so approves of and acquiesces in him as such, 1 Corinthians 1:30, 31, "But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He who glories, let him glory in the Lord." Every soul feels a want of something; and since Adam broke, and turned himself and all his posterity beggars, they are going up and down among the creatures seeking supply for their wants, and salve for their sores. Now, whatever they can purchase among them, though it promises fair afar off, yet when they come near and apply it, still they find it unsuitable; it will not do: "The bed is shorter" than that a man can stretch himself on it: and the covering narrower, than that he can wrap himself in it." And this makes the heart secretly sigh, while it is attacked with a new dissatisfaction on every new disappointment; though they are so besotted, as that when they are "wearied in the greatness of their way; yet say they not, There is no hope," Isaiah 57:10. but go out again to beg at those doors where they have got a thousand naysays before. Now, while the elect soul is thus wandering among the rest, the Lord opens its eyes, as he did Hagar's to see the well, Genesis 21 and Christ is discovered to the soul: and the surprised soul cries, John 1:45, "I have found him of whom Moses in the law, and the prophets did write." Now, says the soul, this is my rest, and here I will stay. Hence is that parable, Matthew 13:45, 46, "The kingdom of Heaven is like unto a merchantman seeking goodly pearls; who, when he had found one pearl of great price, he went and sold all that he had, and bought it."
An excellent emblem of this you have in that, Mark 5:25–34. concerning the woman which had an issue of blood twelve years. Where notice,
(1.) She never tries Christ until she had tried others one after another, and found all physicians of no value.
(2.) When she hears of Christ, she believes, and by faith concludes, there was a physician now suited to her case.
(3.) There was a great multitude about Christ that stood as much in need of him as she: but she saw his suitableness to her case, while they saw not how suitable he was to theirs; therefore she only gets the touch of faith.
(4.) She thrusts forward, leaves all her other physicians, and takes him for, and instead of all, as fully and only suited to her case.
Now, among all those things in which the saints see Christ's suitableness, I shall only instance in these two.
1. They see a glorious suitableness to their case in the person of Christ, as he is God-man, Isaiah 9:6: that the Mediator as such a person is a contrivance to them of infinite wisdom, answering at once the honor of God, and the sinner's necessities; in which the child of God heartily acquiesces. The man sees himself by nature in a sad case, which the whole creation cannot help. There is a breach between God and the sinner; what man, what angel, can be daysman, able to lay hands upon both? Why, here is one so high that he is "the Father's fellow" Zechariah 13:7; yet so low as that he is "bone of our bones, and flesh of our flesh." He is nearly related to both. O suitable person! The sinner is separate from God, that is Hell begun on earth; how shall the sinner be reunited to God? Will the sinner attempt immediately to unite with God? God's justice and holiness staves him off; they will not, cannot cleave together, as iron is not mixed with clay. Can angels unite them? Nay, they needed another themselves to be a bond of continuance, though not of beginning or making their own union with God. But behold in the person of Christ how it may be done. Man's nature is united already to the divine nature in the person of Christ. Behold our new relation to God, which the angels themselves cannot boast of. Here is an union for a foundation of the mystical union which the soul is seeking. Here is a suitable meeting-place between God and sinners, where they may unite again with the safety of the divine honor; "The fullness of the Godhead dwells in him bodily; God is in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" and in the flesh of Christ, the sinner may meet God with safety of his life: and so both unite in him. The sinner has fallen, like Lucifer, as a star from Heaven; how can he get up again? behold Christ as the ladder reaching between Heaven and earth, set as low as the sinner could wish in his human nature, and reaching as high as he can desire in his divine nature. O glorious person suited to the sinner's case!
2. The saints see a glorious suitableness to their case in the offices of Christ, and such a suitableness as makes them acquiesce in him.
1st, He is a Prophet, the interpreter of the Father's mind, who was in the Father's bosom from eternity, and is privy to all his counsels; and so sent of the Father to be "the light of the world." O then he is just such an one as the soul wants, Luke 2:32, "A light to lighten the Gentiles." The soul looks within itself, and sees itself a mass of darkness and confusion, at every turn ready to mistake the way; and walking through a wilderness full of pits of destruction, cannot but despair of ever falling on the right way, keeping it, or coming safe to the end of their journey, if they get not a guide. Now, the soul sees Christ as "the sun of righteousness, the wisdom of God, and the power of God; and so acquiesceth in him, Psalm 5:8; Isaiah 42:16; knowing, that as there is a fullness of darkness in them, there is a fulnes of light in him; to whom they may go with all their doubts, and fears, and perplexities, and get all their raveled cases redd, and learn from him the case they cannot give a name to themselves, Judg. 5:10, 11.
2dly, He is a Priest, who has made the atonement by the sacrifice of himself, and is gone now within the veil to present to the Father his own blood, and thereupon to intercede for sinners, and ever lives for that end, Hebrews 7:26. Hence says the apostle, Romans 8:34, "It is Christ that died, yes rather, that is risen again, who is even at the right hand of God, who also makes intercession for us." O how suitable is this in the saint's eyes to a sinner's case? When sin and guilt is laid home to a man's conscience, there will be many questions in the heart. O, says the soul, "wherewithal shall I come before the Lord?" How shall I get the demands of this law that has me by the throat satisfied, while they run so high above all I can do or suffer? What is able to quench this fire of wrath that has gone out against me for my sins? How will a pardon be obtained? or conscience purged of guilt? But Christ being discovered to the soul in the glory of his priestly office, caseth the distressed soul. For in him he sees all the demands of justice and the law answered to the full; an everlasting righteousness brought in, in which a sinner may stand before the Lord; atoning, peace-making blood, that is able to quench the fire of God's wrath, wash out the deepest dyed guilt, to cancel all the items that stand in justice's debt-book against them, so as they shall never more be chargeable on them, and to purge the conscience from dead works. And thus the soul acquieseth in him as the only refuge.
And then for his intercession the soul beholds a glorious suitableness to its case therein; which makes them rejoice and glory in him, Romans 8:34, above-cited. They have much business in the court of Heaven, and they cannot manage it. O how sweet to have a friend at court, through whose intercession the purchase of his blood comes to be first applied to the soul, John 17:20, 21, "Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one, as you, Father, are in me, and I in you; that they also may be one in us: that the world may believe that you have sent me." They are offending every day; O but in him they have a constant resident at the court of Heaven to take up emergent differences, so that it cannot come to a total rupture between God and them, Hebrews 9:24, "For Christ is entered into Heaven, now to appear in the presence of God for us." But how shall guilty creatures have access to the King's presence? Why, through him, Ephesians 3:12; for he is the Father's favorite, the great Secretary of Heaven, who leads by the hand (as that word signifies) the suppliants into the presence-chamber. They dare not present their petitions in their own name; then he takes them and presents them, and the Father hears them out of his mouth; and so they cannot but come speed, when he offers them with the incense of his intercession upon the merits of his blood, Revelation 8:3–5.
3dly, He is a King, and that one "against whom there is no rising up." He is "the King of glory. But who is this King of glory? Even the Lord strong and mighty, the Lord mighty in battle," Psalm 24:8. Surely I am, looking to the white side of this displayed glory, every soul that has a spark of grace will say, then he is just whom I want, whom my soul desires. O suitable King of glory! The soul sees it must fight, and will fight; but O weak, weak in battle is it. It is not man enough for the corrupt nature, the ill heart, no not to turn away the face of one of the least of that hellish master's captains; unable to grapple with and overcome the least lust in its own strength, more than a child can grapple with a giant. Satan is too hard for them; the world too sore, especially having friends within them ready to side with these enemies. O what a glorious figure must this King of glory make in their eyes in this case? What rejoicing of heart must the appearance of the Captain of the Lord's host bring to them? Isaiah 33:22, "The Lord is our King, he will save us." In him will the saints acquiesce, and look no where else for help, but be content to go at his back against all the powers of Hell, to rencounter Goliath, though they have but stones of the brook for the attack, and adventure on the walls of the cursed Jericho, though they can do nothing but walk about them, and give the shout; for, says the soul, "In the Lord have I righteousness and strength."
O Sirs, have you ever seen this suitableness of Christ to your case? and do your soul's acquiesce in him as such, as only and fully suitable to it? (for that is the sense of the text.) Is he and only he, in your eyes, the party fit for you in your case? you are they then that rejoice in Christ Jesus. But, ah! it is to be feared that Christ is a veiled beauty to many of us, and that there are not a few in whose eyes there are other things as suitable and more for them, than that Christ in whom the saints see this heart-attracting glory: Canticles 5:9, "What is your beloved more than another beloved, O you fairest among women? what is your beloved more than another beloved, that you do so charge us?" Consider for evidences of this.
1. There is a generation whose hopes of pardon and salvation are built on the foundation of the mercy of an absolute unatoned God. They see no need of the Lord Jesus; they know him not as the only mean of conveyance of saving mercy to sinners. Do these rejoice in Christ? No, they cannot, nor never will, until their hearts be wounded with an arrow they have not yet felt. Know you, that the earth shall sooner be forsaken, and the rocks shall sooner be removed for you, than you shall ever taste of mercy to salvation but through Christ. If you be out of Christ, mercy cannot save you, seeing it cannot act in prejudice of justice, and God cannot deny himself: Acts 4:12, "Neither is there salvation in any other: for there is none other name under Heaven given among men whereby we must be saved." If you rejoice in Christ, and have seen his suitableness, the sight of an absolute God will be a terror to you, and you will desire to know no God but the God and Father of our Lord Jesus Christ, Ephesians 1:3; nor will you dare to look to God, but through the veil of the flesh of Christ, Hebrews 10:19, 20. You will expect no pardon, but what comes streaming through the blood of the Mediator, though you had a flood of tears to fetch it in; nor no embraces from the Lord, but with arms dyed red in that precious sin-atoning blood; nor a smile of his face, but through his wounds. It is the character of Christ's church and people, 1 Thessalonians 1:1. they are "in God the Father, and in the Lord Jesus Christ;" whereby is not only signified their union with both, 1 John 1:3. but they are distinguished from the now rejected synagogue, 1 Thessalonians 2:16, which worship the Father, but kill his Son, verse 15; and therefore please not God, ib: for "he who honors not the Son, honors not the Father which has sent him, John 5:23.
2. There is a generation, who, like Moab, have been at ease from their youth. They confess they are sinners, and who denies that? but they have hitherto stood out proof against convictions of their sin and misery; and that question, "What shall I do to be saved?" never came so close home to them, as these, "What shall I eat?" or, "Where with all shall I be clothed?" And consequently they never saw Christ so suitable to their case, as earthly supplies; for the joy in the remedy cannot rise higher than the apprehension of the evil of the disease. And among those who have had their convictions, there are not a few with whom that axe never went to the root of the tree, but the trouble they have had has risen only from their actual sins; but the sin of their nature, that root fixed in the earth with bands of iron and brass, has still lain out of their sight: and therefore vows, resolutions, watchings against and mourning over these have still appeared more suitable to their case, than the sanctifying spirit of Christ, who alone can change our nature. But if you are a rejoicer in Christ, you have got the best view of his glorious suitableness to your case out of the depths of the corruption of your nature: Romans 7:24, 25, "O wretched man that I am who shall deliver me from the body of this death! I thank God, through Jesus Christ our Lord." See how the Lord raised Elisha's credit among the people of Jericho, that they might own him for the prophet of the Lord; it was by healing of their waters, 2 Kings 2:19–22. As for the waters that were in their vessels within their houses, they might several ways correct the unwholesomeness of it themselves; and if nothing would do, they could have cast it to the door: and if Elisha had gone through all their houses and healed their waters they had fetched in their vessels, it would have been a short-lived kindness to them; for when that had been spent, they would have been just where they were before: but Elisha goes to the spring, casts in the salt there, and miraculously heals it; and this sets him on high in their esteem. The application is easy, to Christ's healing of our corrupt natures.
3. There is a generation who are easily diverted from the pursuit of an interest in Christ. If they can get it with ease, well and good it is; but if not, they will let it go: Proverbs 21:25, "The desire of the slothful kills him: for his hands refuse to labor." Hence when conscience is awakened with some, they will cry for an interest in Christ; they will follow religion with some vigor for a while, but not finding that sweetness in religion that they expected, their tired souls fall even asleep again in the lap of their lusts. As when the Lord brought his people out of Egypt, there was a mixed multitude, that were not Israelites, who went out with them, Exodus 12:38: they would stay no longer in Egypt, but away with that happy people to the happy land flowing with milk and honey. But when they came to the wilderness, and found not what they expected, they fell a lusting, Numbers 11:4. and downwards; the heat of their hearts after Canaan was cooled, and many a rueful look they gave back to Egypt again. And the very fish, leeks, and onions of Egypt, that they had eaten there, were sweeter to them than all the milk and honey of Canaan, which they thought they were never like to taste; as appears from the complaints of the Israelites, which they learned from that Egyptian rabble, verse 5, 6. Such cannot rejoice in Christ; he is not to them either only or fully suitable. But if you are one that rejoices in Christ, you have, like Caleb and Joshua, another spirit, even to follow the Lord fully, Numbers 14:24. Such will leave no mean unessayed in order to get an interest in Christ. It is a matter of the greatest weight, and necessity has no law. Hunger will break through stone walls, Mark 7:24. If they must die, they will die at Christ's door, knowing with the lepers, 2 Kings 7:4. that if they go back to the city whence they came, the famine is in that city, and they will die there; and therefore they will put on Ruth's generous resolution, Ruth 1:15, "Entreat me not to leave you, or to return from following after you: for where you go, I will go; and where you lodge, I will lodge: your people shall be my people, and your God my God;" being as she steadfastly minded, or, as the word is strengthening herself, to wit, against all the discouragements and temptations she had to go back.
4. There is a generation that was never brought to be content to part with all for Christ, and to have him on any terms. There is still some idol that is dearer to them than to part with at any rate. Such a one was that young man, Mark 10:21, 22, "Then Jesus beholding him, loved him, and said unto him, one thing you lack: go your way, sell whatever you have, and give to the poor; and you shall have treasure in Heaven; and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions." He loved eternal life well, and therefore went away sorrowful; but he loved the world better, and therefore he went away. These cannot rejoice in Christ as only and fully suited to their case. If you saw a man prigging in a market, and resolved not to have the commodity at the rate proposed, you would conclude, that that man either can want it, or he knows how to get his want supplied another way. In that John 6:66. we find some going away from Christ: hereupon Christ puts the question to the twelve, verse 67, "Will you also go away?" Mark Peter's answer, verse 68, "Lord, to whom shall we go? you have the words of eternal life." As if he had said, Lord, it seems those that have gone away think they can fend without you: but as for us, how can we go away? for if we abide not with you, we know of no other door to go to, where our wants can be supplied; and therefore go who will, we must abide. Now, when a man is brought to this, he must needs put a blank in Christ's hand, as Paul, Acts 9:6, "Lord, what will you have me to do?" He will be ready to part with all with heart and good will. If he rejoice in Christ as the "treasure hidden in the field," for joy thereof he will sell all, that the field and treasure may be his, Matthew 13:44. From all which it appears, that there are but few who have got this view of Christ as suitable to their case. But happy are they who have got it. "The election has obtained it, but the rest were blinded."
Thirdly, Christ is suited to the saints' mind. And if it were not so, they could not rejoice in him. Christ is very suitable to the case of every unbeliever, Revelation 3:18. but, alas? he is not suited to their minds; and therefore they cannot rejoice in him, more than a child in the cutting off of a leg or arm, which yet may be very suitable to its case. Give a natural man his idols, the drunkard his cups, the unclean person his queans, the proud and ambitions man honor, the covetous man his clay-God the world, these are suitable to his mind; but as unsuitable to his case, as a sword for a madman's hand, or poison for a sick man. But Christ is not only suited to the believer's case, but to his mind; for he is by grace made partaker of the divine nature. Christ is that stone, which though disallowed of men, is yet chosen of God, and precious, 1 Peter 2:4, "Unto you therefore who believe he is (also) precious." There is not a child of God but Christ answers the desires of their souls in breadth and length, Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." There is none beside him, none like him, none after him to the believer. I have read a story of the king of Armenia's son, whose wife being taken captive by Cyrus, was asked by the conqueror what ransom he would give for her. Truly, says he, I would redeem her even with my own life. She being set free, and they all come home in peace, some commended Cyrus for one thing, some for another, all admiring him. The king's son asks his wife, what she thought of him. Truly, says she, I did not so much as look on him. Whom looked you on then? says he. On him, replied she, who said he would redeem me with his own life. Thus Christ becomes a covering of the eyes unto those who behold his glory by faith. He is just the person their soul desires: if they had their choice to make a thousand times, it would still be none but Christ. For to them he is altogether lovely, or, wholly desires, Canticles 5. ult: he is most desirable; every thing in or about him is desirable to them. I shall only point at three things wherein Christ is suited to the minds of the saints, and to none others.
1. They are pleased at the heart, that he, even he, should build the temple of the Lord, and that he should bear the glory, as is appointed of God, Zechariah 6:12, 13. The great design of the gospel is, to exalt free grace in Christ; and grace runs through every vein of this contrivance: and as nature is contrary to it, so grace casts the soul into the same mold, Matthew 11:5, "The poor have the gospel preached to them; the poor are gospelled" (if our language would bear it.) The gospel comes to their ears, and goes down to their hearts, and changes them into the same image; and they are delivered into that form of doctrine, (as the margin has it), Romans 6:17; even as melted metal cast into molds comes out with the impression figure on it. Alluding to that which David said to Solomon, 1 Chronicles 22:8, 9. I may say the saints think it not meet that the first Adam should build the temple of the Lord, because he has "shed blood abundantly," at once murdered himself and all his posterity, and has had great wars with Heaven; but their souls go along with that, that the temple he built by that son of his, Luke 3:23–38; the man Christ, typified by Solomon, who was the only man of rest among all the sons of Adam, since their father put them out of rest in God; and who can "give peace and quietness to Israel." See how the psalmist sings to this glorious building, Psalm 89:1, 2, "Mercy shall be built, said I." There is no merit of men in this building; it is a building of pure mercy; and the building shall go on still, by laying one mercy above another, and that forever. It is pleasing to the heart of the saints, to be proclaimed dyvors to raise the glory of the Redeemer's love, to be drowned in the debt of free grace, and to have the advantage of an eternity to acknowledge it in, Psalm, 89:1, 3, to throw down their righteousness and their unrighteousness together, to be stepping stones to his glory, and that on which he may mount his throne; to be nothing, and worse than nothing, that Christ may be all. This suits not the minds of natural men. He is "the stone which the builders disallowed:" they were so far from allowing him to be the chief corner-stone, that they laid him by as a stone unfit to have so much as the least place in it. And Peter says, he is "a stone of stumbling, and rock of offence to the disobedient," or them that believe not; and all natural men are such. Yes, and Christ himself pronounces them blessed, who having him in their offer, are not offended in him, do not see something in him that they cannot away with, Matthew 11:6, "Blessed is he whoever shall not be offended in me." And therefore, let men deceive themselves as they will, and contradict this as they please, "Let God be true, and every man a liar." None but the saints of God are thus pleased with him, as will further appear by what I shall offer next.
2. They are pleased at the heart with his laws. They rejoice in him as a Lawgiver, as well as a Savior: Isaiah 33:22, "The Lord is our lawgiver, the Lord is our king, he will save us." All the saints, and they only, would vote the government to be laid on his shoulders, on whom the Father has laid their help. Christ makes such a reasonable proposal to sinners, as Jepthah did to the Gileadites, Judg. 11:9, "If you bring me home again to fight against the children of Ammon, and the Lord deliver them before me; shall I be your head?" and all whose hearts the Lord has touched, will heartily acquiesce therein, to wit, that Christ being their hand to save them, he be also their head to rule them. Christ's yoke is welcome to them in every part of it, so far as they know it to be his; his law is suitable to their minds, because their minds and hearts, by the power of grace, are suited to the law, Psalm 119:128, "I esteem all your precepts concerning all things to be right; and I hate every false way:" for the law is "written in their hearts," Hebrews 8:10; there are gracious inclinations wrought in their souls towards the several parts of that purity and holiness which is required by the law. For as the law is a sort of transcript of the nature of God, (wherein God shows what a one he is, and what is pleasing to him), so they are made partakers of the divine nature, 2 Peter 1:4. But because this partaking of the divine nature is but imperfect in this present state of the saints, and there is in them an unregenerate part as well as a regenerate, therefore the sin that dwells in them, will have its reluctancy against the sweet yoke of Christ: but it is only a partial reluctancy, not total; seeing there is a principle of grace within them likewise, that approves and embraces the law as holy, and the commandment as holy, just and good," Romans 7:12. But this is far from the wicked, even the most refined hypocrite, who always finds in the yoke of Christ, "some stone of stumbling, and rock of offence;" some part of holiness, not only that they cannot attain, but that their hearts are never reconciled with; otherwise the Psalmist had laid an unsure ground of comfort to himself in that, Psalm 119:6, "Then shall I not he ashamed, when I have respect unto all your commandments." Both the godly and ungodly man will readily be found to have some sin which the heart cleaves to by others, or cleaves to them more than other sins: which is like Eli's, 1 Samuel 3:13, "the iniquity which he knows." Let the trial be made herein, and it will be found, that the lust, and not the law, is suited to the minds of most men; and that they would bestow the blood of their bodies in the matter to blot out that lust crossing command out of the law, rather than find the efficacy of Christ's blood killing and utterly carrying off that law crossing lust; desiring rather to have the law brought down to them in the point, than themselves brought up to the law. And it will be found contrariwise, in those that rejoice in Christ, to whose minds he is suited, and to whom his laws that directly fly in the face of those lusts that do so easily encompass them, are as chains of gold about their necks, which they love, and approve, and embrace; whereas they are to others as iron fetters; Romans 7:12, 22, 23, 24, and 8:7.
3. Their hearts are well pleased with that fullness of the Spirit of sanctification that dwells in him to be communicated; and that the Father has appointed him to be the head of influences, 1 Corinthians 1:30, 31, "But of him are you in Christ Jesus, who of God is made unto us—sanctification—that, according as it is written, He who glorifies, let him glory in the Lord." And thus they will be found to rejoice more in the grace of God without them in Christ, than the very grace of God within them: as he whose own the well is, rejoices more in the spring, than all his vessels full of it; though a stranger will rejoice more in the fulness of the vessel given him, than the fullness of the fountain which is not his. "Your spirit is good, (says the Psalmist), lead me into the land of uprightness," Psalm 143:10. O but the Spirit is good in the saints' eyes, and it is good that the fullness of the Spirit is lodged in him. To whom sin is hateful, and the spirit of the world an unwelcome guest, the Spirit of holiness must needs be precious: where the power and stain of sin are loathsome, as well as the guilt heavy, the water that came out of Christ's side, will be suited to their minds, as well as the blood. Where the love of God dwells, the Spirit will be precious, as that whereby they are "changed into the same image from glory to glory." And as the Father has appointed him head of influences, as the great channel of conveyance of spiritual influences, so do they acquiesce in that, by choosing him as such to them, Hosea 1 ult. "Then shall the children of Judah, and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land." But seeing in others the spirit of the world reigns, the Spirit of holiness is not suited to their minds: for "what agreement has light with darkness?" or what pleasure can an owl take in the sun, that hates the light? or they whose hearts are glued to sin, take in that which is destructive thereto? Yes, and that seeming holiness which some natural men attain to, is but the product of nature, assisted with external revelation, and the common operations of the Spirit, while they remain estranged from the life of God through Jesus Christ, who is the life of the saints. It is not among nature's inclination to go out of itself for sanctification; but nature's way here is for a man to go in to himself for it. The way of gospel sanctification, as well as of justification, is a stumbling-block in the way of unbelievers, 1 Corinthians 1:23, 30. See how they stumbled at it, John 6:57, "As the living Father has sent me, and I live by the Father: so he who eats me, even he shall live by me." Compared with verse 63, "It is the spirit that quickens, the flesh profits nothing: the words that I speak unto you, they are spirit, and they are life." But mark verses 60, 66, "Many therefore of his disciples, when they had heard this, said, This is an hard saying, who can hear it? From that time many of his disciples went back, and walked no more with him." That soul whose choice is the humble dependent life on Christ as the head of influences, going out of itself for sanctification to Christ in the way of believing, is a happy soul. See how the text joins these together, "worshiping God in spirit, and rejoicing in Christ Jesus," as the altar of burning-offering where the fire continually burns, which they may fetch to set to the incense of their duties. And so much for the first thing in this rejoicing, which is the main thing. I shall be more brief in the rest, which do of course follow on this holy delight of the soul in Christ, and the mystery of Christ.
Secondly, Then there is in this rejoicing in Christ, "a rolling of the soul over on him for all. Rejoicing in Christ Jesus, and have no confidence in the flesh." The child of God beholding him suited to the divine perfections, to his case, and to his mind, goes out to him, and embraces him accordingly, laying the whole stress of his soul upon him, taking him joyfully for his case. This is intimated to us in the parable of the "treasure hidden in a field: the which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field, Matthew 13:44. The gospel is that field, and Christ is the treasure. Observe,
(1.) To whoever the gospel comes, they may have Christ if they will: he offers himself in it. For the treasure is in the field, and the field and treasure are to be sold.
(2.) Few see the glory and excellency of Christ held forth in the gospel, and therefore he and his gospel too are slighted. Many go over the field, but find no treasure in it, behold not the riches of the glory of the mystery of Christ, and hidden wisdom of God, therein; and therefore says, what is that field more than another, "that beloved more than another beloved?"
(3.) Whensoever the glory of Christ is discovered to a soul, that soul is pleased with him, beholds him as an upmaking portion; so as the man concludes, that if he had him, he would have enough in him. For he has joy thereof on the discovery, and is willing to part with all for it.
(4.) That soul will not rest until the happy bargain be made, and Christ be his, Ruth 3 ult.
(5.) That soul quits the gripe of all other to live on Christ, to take him for and instead of all; he lays his all upon the treasure: if it hold good, he has all; if it should fail, he has nothing. From that time that treasure is all his stock, all that he has to lippen to. Happy that soul that thus rejoices in Christ. That is the wise man, who digs until he comes to the rock, and then with joy builds on it. The soul finds it has a heavy weight of wants, weakeness, and miseries, which it is neither able to bear nor throw off; but finding that Christ is every way suitable to such a one's case, and hearing such a comfortable voice of Christ in the gospel, as the old man in Gribeah gave to the Levite, while he sat in the street of the city, and no man offered to take him into his house, "Let all your wants lie upon me," Judg. 19:18, 20. the soul heartily complies with the offer, and casts all its burdens on Christ for time and eternity, Psalm 55:22; and especially these two.
1. Their weight of guilt.
2. Their weight of duties.
First, Their weight of guilt is laid over upon him "through faith in his blood," Romans 3:25. Guilt is a heavy load, able to sink the soul into the lowest Hell; but the soul comes as the offerer under the law, and lays its hand on the head of the sacrifice, thereby casting over this weight on a crucified Christ. They come with their polluted souls to the blood of sprinkling, that speaks mercy, and speaks away wrath from the guilty creature, Hebrews 12:24. Christ is the city of refuge; and thither they go, and throw themselves into it, as the only place suitable for them to dwell in, Hebrews 6:18. All without this city of refuge is under the dominion of the law; there death reigns; there justice is doing, and ready to do more execution; there floods run sweeping away the refuges of lies; there the heavens are black, the windows of Heaven opened, and the fountains of the great deep broken up, and a broken law without intermission raining curses on the guilty heads. Wherefore the soul at first makes haste to escape, as Lot was bidden do to get out of Sodom; and throwing itself into Christ as the city of refuge, the only place where no wrath can fall on the guilty, carefully abides there, and dare not set out its head without the gates forever, Psalm 91:1, "He who dwells in the secret place of the Most High, shall abide under the shadow of the Almighty," Verse 2, "I will say of the Lord, He is my refuge." I have said, I do say it, and will ever say it, that "he is my refuge," to whom I will betake myself, and under whose protection I may be safe, as the chickens under the wings of the hen, as the word the Holy Spirit here uses is explained, Ruth 2:12, "The Lord God of Israel, under whose wings you are come to trust." And thus Christ himself holds out that safe covert of his righteousness and grace, which he offers to sinners in the gospel, Matthew 23:37, "How often would I have gathered your children together, even as a hen gathers her chickens under her wings!" They are weak, and in hazard of being made a pray; but under the wings of his grace they may find safety, tender affection, and cherishing for their dejected souls, Psalm 91:4; and therefore come they to "trust under his wings." His blood is the only atoning sacrifice to which they lippen their souls, his righteousness their only cover, his satisfaction their only plea, or ground on which they will plead mercy, his payment of the debt their only plea for their discharge; for they have had the sentence of death in themselves carried and thrust home into their souls by the law, that they might trust in him who raises the dead, while others keep up their confidence in the flesh. Such the Lord pronounces blessed, Matthew 5:3, "Blessed are the poor in spirit."
Secondly, Their weight of duties is laid over on him.
1. For performance. Christ lays his yoke upon the believer, and he receives it, and lays himself and it over on himself again as the fountain of strength: Matthew 11:29, "Take my yoke upon you," says Christ, "and learn of me, for I am meek and lowly in heart; and you shall find rest unto your souls." And says the Psalmist, Psalm 106:9, 10, "I will walk before the Lord in the land of the living. I believed, therefore have I spoken." Hence it becomes a sweet and easy yoke, which before was a burden unsupportable. How can that be? Why, duties are indeed a dead weight while laid on purely by the hand of the law, and borne merely by virtue of the poor remains of that strength which the first Adam left us; which in effect is but mere weakness, and cannot make us bear it more than a child can bear a mountain, John 15:5, "Without me you can do nothing." But as for the yoke of Christ, it is laid on with a promise of strength, and with it is laid into the heart a principle of rolling over the soul and it on Christ again: Galatians 2:20, "I am erucified with Christ," says the apostle: "Nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh, 1 live by the faith of the Son of God, who loved me, and gave himself for me." And so he bears the heavy end of his own yoke, and bears them and their burden too. Thus the believer has (to speak with reverence) a kind of derived omnipotency, Philippians 4:13, "I can do all things through Christ which strengthened me. For it is God which works in you, both to will and to do of his good pleasure, chapter 2:13. He works the will for the work, and the work for us when he has wrought the will for it. A vast weight may be on a little stone in a building, without its sinking, when it, and all that is on it, lies upon a rock. And hence the 11th chapter of the epistle to the Hebrews is spent in showing the mighty things the saints have done and suffered by faith. For in a believer there is a most suitable match, sufficiency joined with insufficiency, 2 Corinthians 3:5. strength with weakness, all fullness with wants and poverty; even the mighty God with Jacob. And thus the believer goes out of himself for performance of duties, while the hypocrite goes in to himself. For it is a plain truth, that the way and manner of working follows the manner of being and living, and every man will act as he lives. Now, the believer lives by Christ, John 6:57. and therefore must act by him; and with the same care will endeavor to hold off lippening to his own strength, as to his own righteousness, Psalm 71:16; and to take Christ for sanctification, as well as for righteousness, God having made him both to his people. Natural men are without Christ, that is, separate from him, John 15:5; and so are as trees by themselves, having their own root in the ground: and hence for the fruit of duty all the natural powers of their souls are called together as in a solemn day, Joshua 24:18, 19: but because their root is rottenness, their blossom goes up as dust; and their fruits are like the apples of Sodom, which are very pleasant to the eye, but being cut up, are found nothing but a heap of loathsome matter; and no wonder, seeing they grow by the dead sea of self. But the godly are branches whose fruit depends on influence from Christ, as the true vine into which they are engrafted: hence the bent of the believing soul lies that way, not to trust his natural powers, gifts, nay, nor inherent graces either; seeing these depend on Christ, as light on the sun, and are but rays, not the fountain of light, and therefore must still be fed from the fountain; but to go out of himself, in the way of believing, Philippians 4:13, "I can do all things through Christ which strengthened me." And therefore, while others like common boatmen serve themselves with their oars, seeing they never go out of the barren region of self; they will depend on Christ for the blowings of his Spirit, having a mind for Immanuel's land.
2. For acceptance of their duties, Hebrews 11:4, "By faith Abel offered unto God a more excellent sacrifice than Cain." God in Christ is the alone object of the saints' worship. The saints' labor in duties which is accepted, is a labor of love, Hebrews 6:10. Our love to God is but the reflex of God's love to us, 1 John 4:19. God's special love to us darts its beams unto us no other way but through the veil of the flesh of Christ; and it must be through the same veil that our love returns to him, and itself and its fruits accepted, Ephesians 1:6. Duties rightly done and acceptably, are the returns of influences from Heaven; which are communicated through Christ, who lies at the fountain-head, as the great mean of communion between God and the saints: and as influences come from God by him, so the duty is directed to God through him. As God will not accept, so the saints acting as saints dare not offer for acceptance, prayer, or praise, but through him, Ephesians 1:3; nor any good work, though it were a sacrifice of their own blood, but as dipped, yes, "washed in the blood of the Lamb," Rev, 7:14. They will not expect any of their sacrifices to be accepted, but such as are laid on the altar Christ, which sanctifies the gift. Here the stress is laid for acceptance by the saints; to which the view they have of God's holiness, the naughtiness of their own and their best duties, their delight in God's method of grace, and contrivance of salvation through Christ, and that gospel-turn that grace has given their hearts, do determine them; while the natural man is a stranger and blind to all these, and so rushes forward to the throne with his duties, not honoring the Son, and thereby dishonoring the Father; for worshiping in the name of Christ, is no less than faith in his blood.
Thirdly, In this rejoicing in Christ there is a rest of the heart in him as a fit match for the soul. For as in marriage there is, in the first place, a view of such a person as a fit match, whereupon follows the choice and acceptance; and in case the person chosen answer the expectation, (and none can ever have too high thoughts of Christ), there arises from thence a rest of the heart in such a person, which is the solid joy of that lot, Ruth 3:1; Proverbs 31:11: so when the soul is pleased with Christ as every way suitable, it rolls itself over on him, and rests in him as a fit match. Our first father Adam did us two ill turns. He led us off the path of life, not knowing how to get on it again; and so left us with a conscience full of guilt. He led us away from the living God, not knowing how to get to him again; and so left us with a heart full of unsatisfied desires. Hence the sons of Adam quickly find themselves like the "horse leech having two daughters, crying, Give, give; a restless conscience, and a restless heart; to each of which they must needs say, Shall I not seek for you, that it may be well with you? And so the soul sets to work; and the first way it goes, is, through dry places, seeking rest, as the devil when he goes out of a man. And,
1. For the conscience; the natural man goes through the dry and barren region of the law, seeking rest to it, "going about to establish his own righteousness," Romans 9:3. The sun is gone down on them, and therefore they light their candles, and compass themselves about with their own sparks. And in what measure that restlessness has seized their consciences, so far do they go the round of law obedience to still it. The consciences of some are easily lulled asleep; a few cold wishes will do it with some; some shreds of morallity serve to wrap others in, in which they can lie at peace; others can get no rest until they go the round of all the external duties of religion; nay, so restless are the consciences of some, that it will cost them to do many things, with Herod, to remove many beloved lusts that keep the conscience unquiet, to water the couch with tears, and lull it asleep with mournful songs of prayers and confessions, to bind it down with vows, resolutions, and engagements of reformation, and after all carefully to watch against those things that disturbed it before. And yet for all this, because it is not sprinkled with blood, it can get no solid rest; it gets but an unsound nap, out of which it will have a fearful awakening. It is still but "as he who lies down in the midst of the sea, or as he who lies upon the top of a mast, Proverbs 23:34. Now, Christ finds his elect in this same case, seeking rest to their consciences in the law: and whatever rest they may sometimes find it, he does at length set fire to their nest, and draw the pillow from under their head, until he make them effectually despair of ever finding rest there to their consciences, whose wounds bleed still, and spurn all remedy from their best and most serious duties; and then discovers to them, and by his Spirit draws them, so as they come to the blood of sprinkling, the only conscience purging remedy: And here the soul finds rest to the conscience: Hebrews 9:14. "How much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?" Chapter 12:24, "You are come—to the blood of sprinkling, that speaks better things than that of Abel." 1 John 1:7, "And the blood of Jesus Christ his Son cleanses us from all sin." The conscience rests in him; of which before in the second head. But that which I aim at here, is,
2. The rest of the heart; which the natural man and the Christian both seek: but the soul out of Christ never finds it; only they that are in Christ find it, and find it in him. For clearing of which, consider,
1st, Our hearts naturally are full of desires of happiness, which crave satisfaction. Even when desire fails, Ecclesiastes 12 these are still fresh and vigonrous; and a man shall as soon cease to be a man, as cease to desire to be a happy man. The heart of man is an empty craving thing, of a large capacity. And wants are interwoven with our nature, and desires of the supply of these wants, that man seems to be little else but a compound of wants and desires, which are enlarged as the ocean. Heap together unto Christless hearts all perfections that are to be found in all the men of the earth, increase the heap to them with all that is to be found in other creatures, all would be overwhelmed with a vast infinite mass of wants, as a filing of gold under a mountain; and their desires after all remain wide as the sea, seeing the soul, by its natural make and constitution, is capable of an infinite good. You shall as soon tell the motes that appear restlessly flying through a new-swept house, where the beams of the sun are let in, number the stars, and tell to the least grain of sand by the sea-shore as you shall come to the last desire of a man's heart, if you keep off an infinite good. Behold, with what a wide mouth the heart of man appears: satisfied it must be, or it can have no rest; but where will it find an answerable fullness? Peace and rest they would have; but, alas! the way of peace they have not known, Romans 3:17; there is none that seeks after God, verse 11, though their throat is an open sepulcher, verse 13, standing always open, crying, Give, give, and never saying it is enough, Proverbs 30:16. Hence,
2dly, The natural man goes through the dry places of the creation, seeking rest, but finds none (Jeremiah 2:3,) to his restless heart. They are bewildered travelers, that have lost their way; they wander in the wilderness of created things, but find no city to dwell in; hungry and thirsty, their soul faints in them: for Solomon hits their miserable case, and plainly shows how the matter is with them, Ecclesiastes 10:15, "The labor of the foolish wearies every one of them, because he knows not how to go to the city." The man goes about extracting the sweet of every created thing he can reach for satisfaction, squeezeth the sap out of them; but they will not, cannot answer his expectation. They are in quest of satisfaction; but are in that case of the Sodomites at Lot's house when struck with blindness, where all were for the door, but one gripes one part of the wall for it, another gripes another part, never one of them could find it. Some fix on the profits of the world, and drink greedily at these broken cisterns: their hungry hearts fly at them as a ravenous bird at the prey, Proverbs 23:5. And the cream and strength of their affections are spent on these; and yet at length they find they are but spending their labor for which is not bread, Isaiah 55:2. Some hang at the breasts of the world's pleasures, lawful or unlawful; and often press so hard for satisfaction in these, that they wring out blood instead of milk; and as men hammering a flinty rock for water, bring forth fire flashing on their faces. The man is like the hungry beast, which if it abide within the hedge rives up all the red earth; neither does that satisfy, but they break over the hedge too, if so be the forbidden fruit can afford that rest, which that which is allowed cannot. Some pursue the lust of the eye, but that is never satisfied with seeing; some the lust of the flesh, and the more it is gratified, the more it craves; and some, the pride of life, and that can never be satisfied, Habakkuk 2:5; Isaiah 5:14. Some soar a little above the common gang of mankind; and they seem to espy in knowledge what is not to be found in other things, and their souls fly out in an eager pursuit after satisfaction in that, which indeed bids fairest for it among all created things: but what comes it to at length? The soul finds the way to it sore travel, Ecclesiastes 1:13; and after they have traveled far and sore for it, their hearts are stung with these questions, Job 28:12, "But where shall wisdom be found? and where is the place of understanding? Vers. 20, 21, Whence then comes wisdom? and where is the place of understanding? seeing it is hidden from the eyes of all living, and kept close from the birds of the air." And what scraps of it is gathered here and there, are far from giving the promised rest to the heart: Ecclesiastes 1 ult. "For much wisdom is much grief: and he who increases knowledge, increases sorrow." Thus men labor in the very fire, and weary themselves for vanity. The world is like the air in a summer-day full of insects; and natural men are like a company of foolish children, one running to catch one, another to catch another; and when all is done, none of them can fill the hand. And O how humbling is it to think, that after the restless heart is disappointed in real enjoyments, it goes about to satisfy and feed itself with mere fancies; so that the imagination is let loose, and, like quicksilver, rolls and runs hither and thither, skips like a bird from bush to bush, forms to itself a thousand airy nothings, traverses the world, and turns the man into a thousand fine shapes, giving the man a multitude of possessions, if not possessions of the hand, yet possessions of the heart; as that word properly signifies, Job 17:11; as if the foolish heart, when it had tried all other means in vain, would strive to dream itself full and happy? But when that "wandering of the desire," or "walking of the soul," is stopped," Ecclesiastes 6:9, "ho awakes, and behold, his soul is faint." But will the tired soul sit down and rest after all? No, no, Isaiah 57:10; but goes back again to the same door where it has got a hundred refusals. O, thinks the man, if I had such a thing, I would be well. May be he gets it; but he finds for as big as it was afar off, it will not fill his hand, when he gripes it; but it must be filled, else no rest: hence new labor to bring forth new disappointments without end.
3dly, Christ finds the elect soul in the day of converting grace, thus wandering, and seeking rest among the rest of the blinded world, brings it to despair of ever finding it there, discovers himself to it as the fountain of satisfaction, as he opened Hagar's eyes to see the well when she had laid by the child for death. And then the man hears a voice in the innermost part of his soul, from Christ, by his Spirit, Psalm 81:10, "Open your mouth wide, and I will fill it." I can do and will do for you what all the creatures cannot; "I will fill you." Many a time you have opened your mouth wide enough to your idols, so wide, that it has been no small pain to get it closed again, and yet still empty; but now "open it to me, I will fill it." Lay the mouth of your soul on the breasts of my consolations, and they shall flow abundantly." The word for believing comes from a root that signifies to nurse; as if faith were nothing else but the laying of the soul on the breasts of Christ's consolations, in whom dwells all the fullness of the Godhead, that they may suck, and be satisfied, Isaiah 66:11. And truly the soul is like the hungry infant, that gapes, weeps, cries, sucks everything that comes near its mouth; yet cannot tell what it would have, but is still restless, until the mother set it to the breast: and then it rests: and so does the believing soul in Christ. The heaven-born soul is seeking a match for itself, but cannot find it among all the creatures; none of them are commensurable to the desires of the soul; there is always something wanting to satisfaction in everything the soul meets with, until it come to Christ; and there the soul finds at length a match for it in its enlarged desires, and so takes up its everlasting rest in him; and, after many years' restlessness and watching, falls asleep in the bosom of God in Christ, in whom they have all, and abound; for coming to him, they come to the utmost of their desires. You may take up the rest of the heart in Christ in these two particulars.
1. The desires of the soul centering and meeting in Christ. "Unite my heart," says the Psalmist, Psalm 86:11. The heart naturally is as it were in a thousand pieces, each of them following someone or another vanity; and the desires of the heart, like a flock of hungry ravening birds, are scattered on the face of the earth, crying and catching what they can get, until a crucified Christ, in whom dwells the fullness of the Godhead, is discovered by an eye of faith; and then where the carcass is, there will the eagles be gathered together, 1 Corinthians 2:2; and then as the scattered rays of the sun are contracted in the burning-glass, and fix on one thing, so the desires of the soul are brought to meet in one point, even in him, Psalm 27:4; Luke 10:41, 42. The heart is never right until it come to this; for while the natural man's heart is in its blind ramble in quest of happiness, and his desires are sent out to bring it in from all quarters, no wonder some of them stumble upon Christ, as those John 6:34, who said unto Christ, "Lord, evermore give us this bread:" seeing they have a double heart, a heart, and a heart, why may not Christ get one, while the world and lusts keep another? But that is not the rest of the heart in Christ, the desires of the heart not meeting in him, but parted between him and others. As Jacob found his marriage with Leah and Rachel both, not a rest, but a rack to his heart; so shall the divided heart ever be found a restless heart.
But alas! may some say, I find indeed desires in my heart going out after Christ; but as true it is, there are many desires in it going another way, yes, a contrary way. Can such a heart be said to rejoice and rest in Christ? For answer to this, consider, that as faith is not perfected in this life, so neither is the believer's rejoicing and resting on Christ. The flesh has its desires as well as the spirit, which surely go another way than to Christ: Galatians 5:17, "The flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that you cannot do the things that you would." And therefore though they that believe do enter into rest, and they that come to Christ do even find rest in him here, yet there remains a rest to the people of God, which they shall get in Heaven. But to clear this case, consider,
1st, In what channel runs the main stream of your desires? Though a river may on each side have its small strands that run very irregularly, yet we account the main stream and channel, that wherein the several brooks that make it up, do meet. And thns in the child of God, though there may be many irregular desires, yet the main stream of desire in them goes Christ-ward and God-ward. The Psalmist wanted not desires of the flesh; yet, says he, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple," Psalm 27:4, because it was the main thing. In the natural man it is quite contrary; his main desires are after the world and his lusts, the bent of his soul lies that way, the strength of his affections are spent on these, so that there is nothing left for Christ but a few languishing desires, that bear no more proportion to his desires after other things, than a little side-stream to the main stream of the water. Thus the Psalmist distinguishes himself from natural men, Psalm 4:6, 7, "There be many that say, Who will show us any good? Lord, lift you up the light of your countenance upon us. You have put gladness in my heart, more than in the time that their corn and their wine increased." But remember I am now speaking of desires after Christ as a rest to the heart, not a rest to the conscience; for seeing "skin for skin, yes, all that a man has, will he give for his life," the terrors of a restless conscience may make the chief stream of desire go after Christ for rest to the conscience, as the foolish virgins when they saw their lamps were gone out, and the bridegroom coming, left all their other trafficking wherein they had spent their former time, and went to buy oil, Matthew 25. And this leads me to a
2nd Thing. Consider whether or not your absolute desires do center and meet in Christ. If you were left this day to your free choice, never to be called to an account for it whatever way you made it, either Christ or lusts, on whom would your desires meet, where would they center? Is there so much native beauty, and glory, and fullness for heart satisfaction seen by you in Christ, as would draw your desires after him; you are the virgins whose heart Christ has, Canticles 1:3. Let the natural man's desires after Christ be never so strong, I may well say, they do not so much desire him because they would have him, as because they cannot want him: they do in this what they would not, and therefore it is not they that do it, but conscience that dwells in them. And on the contrary, the saints have their desires after lusts; but so complying with them, do what they would not; and therefore it is not they, but sin that dwells in them.
3dly, Consider what are those desires in your heart that swallow up all other, as the sea in which all the rivers do meet? If you can say, it is the desires after Christ in your heart, you are one that rejoices and rests in Christ, and a real saint: Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." In the heart of a saint there are other sheaves besides Christ's sheaf, but all others must bow to his. Do your desires after Christ rebound on your desires after other things, towards the weakening and wearing them off? though you see you come but little speed, it is a good sign: Romans 7:22, "For I delight in the law of God, after the inward man." Compared with verse 24. "O wretched man that I am, who shall deliver me from the body of this death!" The godly soul may have many woeful desires, but the heart would be content to deny itself of all of them, if it could be rid of them, for Christ. But on the contrary, the natural man's desire after other things than Christ, swallows up all other, like Pharaoh's lean kine, eating up the fat ones, and yet still lean. His desires of Christ must yield to his desires of lusts; seeing the hungry heart craves satisfaction, and they never yet found as much sweetness to the heart in Christ, as they have found in other things; and therefore would judge it but a sorry bargain to sell all for the one pearl; and their souls are never content to part with all for Christ, as was the case with the young man, Mark 10:21, 22.
2. The desires of the heart "abiding on him for satisfaction." The soul, after long wandering among the creatures for satisfaction, at length seeing through them, beholds that all is vain and unsatisfactory; and beholding the fullness of Christ by faith, lays hold on him, and rests in him as an object adequate to the desires of the heart, as one that is match for the boundless desires of the soul, and in whom it may be filled: Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." And thus the soul is brought at length to an utmost of its desires; there they terminate as on an object completely satisfactory. This is their rest, and here they will stay. Here is the treasure hid, and here will they halt and dig for it. This is the city which they find to rest in; there will they abide; and there and nowhere else, will they seek a place wherein to dwell. This rest of the heart in Christ, is sometimes in some of God's children screwed up far higher, when they are filled as with marrow and with fat, in the sensible enjoyment of him; yes and have as much as they can hold in this frail state; when they are filled with joy in believing, even joy unspeakable and full of glory; beholding the unsearchable boundless riches of Christ, and assuredly know that all is theirs, then they can say with Paul, Philippians 4:18, "I have all, and abound." But this is too high to be a mark of a saint, and would leave most part of them at most times out of the roll of saints. But he whose desires abide on Christ for satisfaction, has taken up his rest in him; for he can say with David, "This is all my desire, although he make it not to grow," 2 Samuel 23:5. The heart could be content with Christ alone, but nothing can content it without him. And this does so far dry up the devouring deeps of carnal desires, with which the soul was before plagued, whose gaping mouths it was the man's constant work to seek to satisfy, that the soul never goes abroad for satisfaction among the creatures in such manner as it was accustomed. Christ becomes to the soul a covering of the eyes, as Abraham was to Sarah; and a draught of the water of life quenches that scorching thirst they had before after creature-sweetness, John 4:14. They give over the trade of begging at the creature's door, and the door of their lusts, seeing their hearts are persuaded there is bread enough in their Father's house, and to spare, Luke 15:17. When the soul comes to Christ, it takes up its rest in him, saying, upon the discovery of him, as one was accustomed to say when rising from prayer, "Be closed now, O mine eyes, be closed; for henceforth shall you never see a more lovely object." Hence,
1st, The gracious soul can be content with Christ alone, Psalm 73:25. forfeited. This is plainly the attainment of all that attain to Christ. Every man that finds the treasure hidden in the field, and the one pearl of great price, sells all he has with joy to purchase them; which he could not do, if he could not be contented with the treasure and pearl alone. And by the want of this disposition of soul Christ discovered the hypocrisy of that young man spoken of Mark 10:21. For certainly that heart is divided that can have no contentment in Christ, unless it turn aside by the flocks of his companions also: it loves him not as a suitable match for the soul, seeing the heart cannot rest in him. Wherefore the gracious soul sees that satisfaction in Christ, that it can live on him without its former lusts, Proverbs 3:8; Hosea 14:8; yes and though all the things in the world be gone from him, while his God is not gone, his rest and rejoicing will be to the fore, Habakkuk 3:17, 18; John 16:22.
2dly. Nothing can fill Christ's room with them, have what they will; the want of him squeezes the sap out of all other enjoyments to them, Psalm 30:7. As if a thousand ciphers were set together without a figure, the total will still be naught; so unto the gracious soul all without Christ is naught, because he is the rest of their hearts. Hence says the apostle, Philippians 3:8, "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, that I may win Christ." The worldly man's indefinite wish says, he is too easily pleased; it is any good, Psalm 4:6; it is any one he seeks it of: but the godly man's wish is very particular, "the light of your countenance;" it is the Lord he seeks it of; the favor of God in Christ, or nothing. As the raven sent out of the ark missed not the ark while there was carrion enough without it, to feed on; so give natural men whereon to feed their lusts, and something to appease their conscience, they will reign as kings without Christ. These are their good things, Luke 16:25. But the heart of the child of God will say, Lord, what will you give me, if I go without yourself the chief good?
QUESTION. But does the heart of a saint always thus rest in Christ?
ANSWER. There is no doubt but sometimes one that has taken up his heart's rest in Christ, may fall off his rest, that he may have his soul to bespeak to return to his rest again. Saints may sometimes take up their rest under some created shadow, but they will not dwell there. "Jonah was exceeding glad of the gourd," chapter 4:9. But even in this case there will be found a twofold difference between them and natural men.
1. The saints never get such kindly rest as the natural man in these things. The reason is plain; the natural man is in his own element in that case; the saint is not. The natural man is as one who is at home in his own bed, the other is as one abroad, 2 Samuel 12:4. This is clear from the case of the spouse, Canticles 5:2. She is asleep, but it is very unkindly rest she gets. We may notice here three things that make it so.
(1.) There is a thorn of self-condemnation in the conscience: I sleep; I am out of order, this is not the case I should be in. The soul is accused of ingratitude to Christ. Christ is at the door, he knocks, and has stood over-long. "Is this your kindness to your friend?" says conscience. "Have I been a wilderness unto Israel? a land of darkness?" says the Lord, Jeremiah 2:31. And the man is speechless, like Jonah; of whom it may be observed, Jonah 4:10, 11, that he answered not again; and like Job, chapter 40:5.
(2.) There is a wound of self-dissatisfaction in the heart, "My heart wakes." There is a secret discontent with this condition, because the enjoyment of Christ is not in it. The little grace that is left frowns on corruption, though it is not able to master it. Such persons would be glad of Christ's return, though their souls are fettered that they cannot go after him, until he put in his hand by the hole of the lock.
(3.) There is a faint moving of the affections after him: "It is the voice of my beloved." He is the beloved still. Though the soul has written the bill of divorce, in fond affection to another, yet she would not sign it for ten thousand worlds. Though she is not able to rise to let him in, yet she cannot think of his going quite away. It is another sort of rest the natural man has in these things; where there is but one principle, to wit, that of corruption: so that whatever disquiet conscience may give him at a time, yet it is but a carnal defiled conscience, Titus 1:15, and cannot disturb the heart's rest in lusts; as Balaam's conscience left still his heart in love with the wages of unrighteousness, 2 Peter 2:15, though his conscience stood in the way of winning them. And though the heart of the natural man cannot be free of disquiet, seeing it is impossible to find satisfaction in the creatures; yet it is not because Christ is not in that case of his for the rest of his heart, but because the creature cannot answer the hungry appetite of his heart; yet though one cannot, he hopes another may, Isaiah 57:10; and so all that it amounts to, is, the sluggard turning him on his bed. Which brings me to a
2. Thing, namely, the Lord does always at length hunt the saint out of his starting-holes, until his soul return to its rest. Hence says he, Hosea 2:6, 7, "Therefore, behold, I will hedge up your way with thorns, and make a wall that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband, for then was it better with me than now." As the needle in the compass touched with a good loadstone, rests not until it turn towards the north; so the man who is partaker of the divine nature, and is born from above, will get no kindly rest with his affections on the earth; disturbed they will be until they be set on things above. The saint for his heart's rest goes back to God from the creatures, Jeremiah 3:22, 23; the natural man for his goes from one creature to another; and when one stream runs dry, goes to another, being conjured as it were within the circle of created things. For why, the curse of the serpent is on such persons; and though they may change their particular place, their holes of the earth, yet dust is their meat, and on their belly must they go. They want the seraphim's wings which grace gives the saints, and so never mount heavenward. We do not read of one among all the saints more like a bird that wanders from his nest than Solomon. His father had warned him, 1 Chronicles 28:9, to "serve the Lord with a perfect heart," that is, according to the import of the word, a peaceable, quiet, entire heart, resting in God, not falling in pieces, and gading after idols; "and with a willing mind," a mind taking delight in God, without which the heart cannot lie at peace in him. But when Solomon grew old, his heart though it was sincere, yet it was not perfect with the Lord, 1 Kings 11:4. He fell off his rest in God, and went after idols, verse 5. And many a door he went to, while he traveled through the book of creation, as his book of Ecclesiastes tells us; but he was repulsed at them all, and at length brought back again to God, with that report, "Vanity of vanities, all is vanity." For though a son may vague a while, yet seeing his father has a house, he will grow wise at length, and return to it: Psalm 90:1, "Lord, you have been our dwelling-place in all generations;" though sometimes they are not at home, but lodge elsewhere. But the common beggar must needs be still going from house to house, and so spend the time of his life, because he has no certain dwelling-place.
Lastly, In this rejoicing in Christ there is a confession of him unto salvation, Romans 10:10, "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation." This the word which the apostle uses in the text, and properly signifies to glory in a thing, does plainly intimate. And as the image of God that was impressed on man's soul in his creation did shine through his body, as the candle through the lantern; so that complaceney, confidence, and rest of the heart in Christ, of which before, that in themselves are hidden things, will nevertheless shine forth in the saint's outward conversation. There is such a dexterity that some hypocrites have in aping God's children in their conversation, that it will be very difficult to know what to say in this point; which I profess I would rather hear of than speak of. But being convinced the text intimates a difference, I dare not quite pass it; hoping the Lord that has laid it in the way, will give something that may be useful; though I would not have people to lay the main stress of their evidence of their state here, but to use it as an adminicle or help to let them in to the view of what lies more inwardly. I shall consider this holy glorying in Christ, and confession of him, with respect to men's ordinary conversation, and with respect to their conversion in suffering times; and I think the text looks to both.
First, With respect to the gracious soul's ordinary conversation.
1. This inward rejoicing in Christ wears off that air of pride and self-conceit, that is seen about many professors vainly puffed up with their fleshly mind. They will not only have humbleness of mind, but they will be clothed with humility as an upper garment, 1 Peter 5:5. Whatever may be attributed to the natural temper of any, it is hard to think a saint will in his ordinary conversation show such an air of vanity about him, as still to make him loathsome to tender and discerning ChristiAnswer:
2. Grace will circumcise the self-commending lips. Boasters are in the black roll with those that have but a form of godliness, 2 Timothy 3:2. They that rejoice in Christ, feel such a weight of corruption in the heart, that it will be an embargo on their tongue, to keep them from a course of proclaiming their own goodness, as most men, but not all men, not faithful men, do, Proverbs 20:6. But it is sad to think of the strain of many professors' discourse, of their condition, abilities, attainments, etc; where is not wanting still a fat sacrifice to self, notwithstanding Acknowledgments of God's goodness in bestowing these on them; like the Pharisee, Luke 18:11, who "stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican."
3. Gracious souls will readily discover in their serious converse, a native tendency in the strain of their discourse towards the corruption of nature, and the riches and freedom, necessity and power of the grace of God in Jesus Christ. There is something charming in these things to them that rejoice in Christ. Nearest the heart, we say, nearest the mouth. Grief and love are two passions that mightly fix the mind on their objects. And the one is their greatest burden, the other their greatest support. And how can it be otherwise, seeing the great design of the gospel, into the mold of which they are cast, is to exalt Christ and free grace, and that upon the ruins of nature; to make Christ all, and the creature nothing? Romans 4:16. But there is a generation to whom these things in preaching are tasteless as the white of an egg. And in conversation they are knocked in the head with them; and are so far from entertaining others with these matters, that they cannot entertain them from others, unless it be by some general expressions, that it may be known they are not ignorant of these things, which they look upon as common things, and treat them as unclean. I think I observe in Paul's epistles a more than ordinary elevation of his spirit when he comes on these points. It is quite contrary in many professors, whose tongues are ready interpreters of the mind in matters of controversy, this and the other duty, opinion, enlargement, attainment, etc; but when these come, they stumble and faulter, because the heart runs not that way.
4. They will readily be found, as occasion offers, to be no strangers to heart-exercise about their state, whether they be in Christ or not, and will discover something of their experience that way; or if they do not, such converse as hits these things they will be ready to make welcome, and will not snuff at them, and weary of them, as if they were out of their element; for they "rejoice in Christ Jesus;" their life is in the "light of his countenance," but it does not always shine to them. And therefore the question of the heart will be, Canticles 3:3, "Saw you him whom my soul loves?" But there are many who have no changes, and therefore they fear not God; and therefore, like Gallio, they care for none of these things; they are rich, and increased with goods, and stand in need of nothing that way. They have had a reel among their affections some time; and now they think they believe, and keep up the practice of religious duties, and there is an end of it. But for that part of religion that lies about the vitals of it, that is not their study, yes, and the hearing of it grates upon their ears.
5. Rejoicing in Christ Jesus will make men tender of other Christians, in judging of them. Hence is that exhortation, Galatians 6:1, "Brethren, if a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted." The man that finds his own sore running on him, which leaves him no glorying but in Christ, will be fair to handle the sores of his brethren with a spirit of meekness, and be ready to bless God, that it was not he who was so left off the Lord. But that disposition of many, which makes them conclude people's hypocrisy from particular slips in their way, appears most opposite to this, and to be the product of self-confidence. And as they thus trample on those that are fallen below them, it will be found they very little honor or value those that are above them in spiritual tenderness and experience of religion, as if all were to be cut off that are beyond their measure: for the truth is they are heart enemies to the power of godliness; and where it shines most, especially outshining them, their carnal hearts rise most against it; and in such a case will readily pitch on their sores, and slightingly say, "Is Saul also among the prophets?" 1 Samuel 10:11. It is but one in a place (very few) that will say, And who is their Father? acknowledging heartily the free grace of God, that gives to every one as he will, whose eye is not evil, because the Lord's is good; but love the Lord's image wherever they see it.
6. Such as rejoice in Christ will be found to have a peculiar converse with the word, and a peculiar relish of it on their spirits, according to the promise, Isaiah 59:21, "As for me, this is my covenant with them, says the Lord, my spirit that is upon you, and my words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed's seed, says the Lord, from henceforth and forever." The Bible being the discovery of the heart of Christ towards sinners, the word on which he causes them to hope, the magazine of their comfort, the sword of the Spirit only fit to repulse their doubts and fears, it is not to be doubted, but they will show a peculiar respect to it as such. And it will be their book above all others; their book for heart holiness, and not for bare head knowledge; their book by which they desire to walk, and not only whereof they may talk. And those places which go most near to discover the naughtiness of man's nature, and the remedy thereof in Christ, will be most prized, and the name of Christ crucified in it, the ointment that perfumes all.
7. Lastly. They will be found to have a peculiar respect to the place where his honor dwells, to the ordinances. If men rejoice in Christ Jesus in their hearts it is not to be supposed but that in their conversation there will shine a peculiar respect to the galleries wherein Christ walks, the place where he records his name, and usually feeds his people. Hence says the Psalmist, Psalm 63:1, 2, "O God, you are my God, early will I seek you: my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where no water is: to see your power and your glory, so as I have seen you in the sanctuary." And because they have business there for eternity for communion with God, and participation of his holiness, there will be something in their conversation there showing them more kindly guests than others. It is an open confession of Christ, to worship him in the assemblies of his saints. I know not how they satisfy themselves that they rejeice in Christ Jesus, that rejoice not when it is said to them, "Let us go up to the house of the Lord; how they satisfy themselves that have an interest in the treasure, while they so little value the opening of the field to discover the treasure. The slighting of the ordinances, I suppose, will be found not to be at least the ordinary spot of God's people, according to the Scriptures. And as for such of you as do not ordinarily attend the public ordinances, (as there are not a few among us), be your impediment what it will, if it be not to your souls as the drawing of the hungry babe off the breast, your affliction, and not your choice, you may be accounted slighters of the treasure and the field both; as men may punctually attend all ordinances, and yet be far from rejoicing in the Lord of ordinances, and from any such joy shining out in their conversation about them. It is not every one that gathers the manna there, though it falls at the tent-doors of all alike. But that still remains a truth in the worst of times, that "God's words do good to him that walks uprightly," Micah 2:7. And it fares with gospel hearers as it did with Jonathan's servant, 1 Samuel 20:38, 39, "And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. But the lad knew not anything: only Jonathan and David knew the matter.
Secondly, With respect to the gracious soul's conversation in a suffering time, the man's glorifying in Christ with respect to the cross; our Lord has a weighty word, Mark 8:38, "Whoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the glory of his Father, with the holy angels." In opposition to this, we must glory in Christ even at such a time, if we would evidence ourselves true ChristiAnswer:
1. The saints will keep on Christ's side, though it may be lowest; as better with the cross, than the world's side with the crown. There is never a soul engages with Christ aright, but is reconciled to the cross of Christ; and in the day of its closing with him, lays down its all at his feet, taking them up again at his command, to hold them as his, and to use them for him, ay and until he call for them, Luke 14:26: and so is content to run all hazards with him, and will not be boasted away from him; "For love is strong as death, jealousy is cruel as the grave," Canticles 8:6. In a time of prosperity Christ gets such a backing as Gideon with his thirty two thousand men, Judg. 7: but whenever the storm arises, there goes off a large multitude; and when they are particularly brought down to the waters of suffering, there goes off another party, until few do remain. But they to whom the kingdom is appointed, will continue with him in the trial. But it seems self is such a salamander as can live in the fire, 1 Corinthians 13:3; and that though men, by denying Christ to shift the cross, may prove themselves naught, yet even suffering for Christ will not prove one to be a saint; 2 Corinthians 11:13, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ." Compared with verse 23, "Are they ministers of Christ? (I speak as a fool), I am more; in labor more abundant, in stripes above measure, in prisons more frequent, in deaths oft." Consider then,
2. The saints will carry in this matter meekly and humbly, however boldly, as knowing the snare, and their own weakness to resist; and not from a Roman courage, or natural stiffness and briskness of spirit, which being from proud self, will never make the man act humbly or suffer so. Hence is that exortation, 1 Peter 3:15, "Be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear." They will glory in Christ, not only as he for whom, but also as he by whom they suffer. Often has it been observed, that the humble, self-distrusting man, whose soul has trembled within him for fear of dishonoring the Lord, by his fainting in time of trial, has been the sound-hearted sufferer; while the brisk, fearless professor has made a sad account of himself, when it came to the point of suffering in earnest: Isaiah 40:29, 30, 31, "The Lord gives power to the faint: and to them that have no might, he increases strength. Even the youths shall faint and be weary, and the young men shall utterly fail. But they that wait upon the Lord, shall renew their strength: they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint."
3. Lastly, Though the saints will glory in the cross of Christ before the world, yet they will glory more in himself even before them, but before God no glorifying but in Christ. But it will readily be found, that if men do suffer for Christ that have no interest in him, they will glory more in his cross than himself; I mean, the cross they bear for his cause, not the sufferings of Christ, called "the cross of Christ," Galatians 6:14. It appears, that those seducers that disturbed the churches, gloried much in their sufferings for Christ, 2 Corinthians 11:23: but in our text, the apostle, to difference himself and other believers from them, says, "We are the circumcision, that—rejoice in Christ Jesus." Thus far of the second character of a gracious soul, which I may sum up in the words of the apostle, Romans 10:9, 10, "If you shall confess with your mouth the Lord Jesus, and shall believe in your heart, that God has raised him from the dead, you shall be saved. For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation." I shall immediately proceed to the
III. Third and Last character of a real saint. "And have no confidence in the flesh." This is an inference from the second character, and natively follows thereupon; for if our rejoicing be in Christ, it will not be in another. The fixing of the soul on him, is the removing of it from, and the rejecting of all other confidences. And therefore I shall endeavor briefly to dispatch it. I shall not trouble you with the various acceptance of this word flesh in the Scripture. It is taken here for any created thing whatever, without Christ, that is to say, which is not in Christ, on which men confide in whole or in part, to commend them to God, whether they be external things or internal. Thus the saints "have no confidence in the flesh; or they confide not, or have not confidence in the flesh, as others read it. The expressions are much the same; only it must be considered, that this character is given them, not in the eye of the law, but in the eye of the gospel, as may afterwards appear. "He who places his confidence for salvation," (they are the words of a judicious commentator on the place), "either in whole or in part, in anything whatever, which is not Christ, or in Christ, certainly confides not in Christ, nor glories in him; and therefore is none of the circumcison, nor born of the Spirit." That this is the true sense of the words, appears from the opposition, in the text, between rejoicing in Christ and confidence in the flesh; as also from the Apostle's own expilcation, verses 4–8; where he shows what he meant by the flesh, not only external but internal things, drawing off his confidences from all things without Christ, and centering the same on Christ alone. This is the character of a believer, but not as the former two, a positive mark of a saint; it is only a negative mark. The man that is not thus qualified is no saint: yet a man's being thus qualified, will not of itself prove him a saint; as is clear from the case of Judas, and all despairing persons, who have confidence in nothing, and so no confidence in the flesh. And so it is to be taken in conjunction with the former.
DOCTRINE. He is the real Christian, who rejoicing in Christ Jesus has no confidence in anything, that is not Christ, nor in Christ, in the matter of salvation.
There are two things which men's confidence in the matter of salvation does respect; God's favor to them, and their duty to God. All know they cannot be happy without the favor of God, and that there is no attaining to salvation but in the way of duty, though most men cut their duty very short, and many bring it down to believing and repenting at the hour of death, they make it so scrimp. Accordingly we say, 1. The real Christian has no confidence but in Christ in the point of justification, the pardon of his sin, and acceptance into favor with God. 2. He has no confidence but in Christ for sanctification, and with respect to his duty. And both these the text, I think, aims at; and the matter of sanctification is not to be excluded, seeing the Christian worships God in spirit, and rejoices in Christ Jesus. These two points I shall endeavor to clear.
I. The true Christian has no confidence in anything that is not Christ, nor in Christ, in point of justification. He dare not, he will not place his confidence, in whole or in part, in any other thing, to commend him to God and his favor. Christ is the only sconce he lippens to for his defense against wrath; only his blood is the saint's life, his righteousness his only covering. Hence says the Apostle, Philippians 3:7, 8, "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, that I may win Christ." The saint's best things are of no value with him in this matter; he accounts all his righteousness as filthy rags, Isaiah 64:6. He renounces all pleas before the Lord, but the plea of Christ's satisfaction; turns his back on all other refuges, and runs to the horns of the altar, and holds there. He owns guilt, acknowledges himself a just object of vengeance, but throws himself into the arms of a Mediator, and looks not for a smile from the throne but through the Redeemer's wounds, nor a pardon but what is written in the characters of Christ's blood without mixture. Happy is the man that so does; Christ himself says it, Matthew 5:3, "Blessed are the poor in spirit." He is of the circumcision; for he rejoices in Christ, having had his confidence cut off from those things in which many place their confidence, to the ruin of their souls. It is not to be expected we can reckon up the false confidences that the heart out of Christ has. Many a starting-hole will the soul have, until it be driven out of them all to Christ. The ignorant, the profane, the formalist, the natural man awakened, have their several confidences, whereby they hope to do well enough without Christ, or at least not to be obliged to him for all. I shall hint at some of these, whereby you may judge of the rest accordingly. I have already shown, that the saints have no confidence in the mercy of God out of Christ; and yet that is the strong confidence of many. But there are two things, besides, on which many build their confidence, to wit, external things, and internal things; some things without them, and some things within them.
First, The saints have no confidence in external things, and will be loathe to lay their weight, in whole or in part, upon them; whether they be man's externals, or God's externals.
1. The saints have no confidence in man's externals. I call those things so, which God never made duty, but men make them so. These are not only vain confidences, but vain worship and service, that is loathsome to God, Matthew 15:9. Men are apt to cut the law short enough, as it is found in the word; but men's nature has a wonderful itching after making additions of their own to it. Hence a cloud of superstition has darkened some churches, and the simplicity of gospel worship is despised; men's inventions are brought in upon, yes, and instead of divine institutions: and when God has taken off the yoke of ceremonies instituted by himself, which the church was not able to bear, Acts 15:10, men have devised out of their own hearts a yoke of ceremonies in the worship of God, to tempt God, and bind it on the neck of the churches. But though they shall be bound on with the tie of antiquity, as Matthew 5:21. there is no prescription against the law of God, Matthew 15:2, 3; with the tie of church-authority, as Matthew 23:4, the church can do nothing against the truth, but for the truth, 2 Corinthians 13:8; or with the tie of civil authority, as Hosea 5:11; seeing it cannot be set home on the conscience with, Thus says the Lord, it is to be rejected, and by no means complied with, be the hazard what it will. For it is from Satan, and not from God: 2 Corinthians 11:2, 3, "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." Deuteronomy 4:2, "You shall not add unto the word which I command you, neither shall you diminish ought from it, that you may keep the commandments of the Lord your God which I command you." Hence also flows a crowd of opinions and practices in the matters of God not found in the word, but contrary to it, which men zealously stick to as certain duties. Men greedily drink up these, and will be far more forward in them than commanded duties, because nature is always fond of its own brats. If men once take in these things, very readily will they have confidence in them, and highly value themselves upon them, Judg. 17:12, 13; as is plain from the case of the Pharisees, and of others who herein tread in their steps: for it may be observed, that in every society, according as these things do rise, the very doctrine of free grace falls proportionably, and men will be found more zealous for a trifling ceremony, an unwarrantable opinion or practice, than for the vitals of Christianity. As all gospel truths and institutions have a tendency towards the life of faith, and center in Jesus Christ, Ephesians 4:20, 21; so it will be found, that all unscriptural institutions, opinions, and practices, under whatever pretenses of holiness they be advanced, have a tendency to weaken the life of faith, to carry men off from Christ and are subservient to self, to high and towering imaginations against Christ, Matthew 15:4, 5, 6; Colossians 2:18, 19, 21. There is no error in the head, but has some corruption in the heart, to which it is allied, and will strive to advance. But do others as they will, the saints will rejoice in Christ, and not make men's externals their confidence, Philippians 3:5, 7. And no wonder; for,
2. The saints have no confidence even in God's externals; by which I understand those external things that are laid before us by God himself, which nevertheless have a mighty stress laid upon them by carnal men. And,
1st, They have no confidence in their external condition in the world. Whatever it be by the providence of God, they will not look on it as a thing that may commend them to God. Strange is the deceit of a carnal heart. If a man be poor and mean in the world, he thinks that is sufficient to secure him against eternal poverty; and concludes thence, that God will have him to suffer all his misery here, as if it could not consist with the justice of God, to make him miserable here and hereafter too. If he be rich and honorable, that swells him with conceit of himself, and his riches are his strong tower. As he is set before others in the world, he looks to come before others in another world on the same score. Let the word say to him what it will, he keeps his confidence, saying, Hosea 12:8, "Yet I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me, that were sin." And if a man meet with some signal favorable providences as to his outward condition, he looks on himself as the darling of Heaven. But the saints will not place their confidence there: "For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Spirit," Romans 14:17. They cannot so much as be evidences, far less confidences. Hence says the Preacher, Ecclesiastes 9:1, 2, "For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knows either love or hatred, by all that is before them. All things come alike to all, there is one event to the righteous and to the wicked," etc. You may be poor and miserable here, and miserable through eternity, Job 15:23, 24. You may fare deliciously every day, with the rich man, and yet in Hell lift up your eyes, Luke 16. And though like Saul seeking donkeys, you found a kingdom, you may be rejected of God as he was.
2dly, The saints have no confidence in their external privileges. The false apostles boasted much of their being Abraham's seed, of their circumcision, and the like. But, says the apostle, "We have no confidence in the flesh." He renounces all confidence in these things, verses 5, 7; 2 Corinthians 5:16, "Wherefore henceforth know we no man after the flesh," says he: "yes, though we have known Christ after the flesh, yet now henceforth know we him no more." We reckon no more on our being the children of Abraham, nay nor the brethren of Christ himself by nation. But where will the confidence of many be if these be removed, that they are church members, partakers of all church privileges, and in society with Christ's party in the world? But rased it is in the saints, and rased it must be in others now, or it will be done, when there will be no occasion of getting another foundation of confidence laid: Luke 13:26, 27, "Then shall you begin to say, We have eaten and drunk in your presence, and you have taught in our streets. But he shall say, I tell you, I know not whence you are; depart from me, all you workers of iniquity." And when the children of the kingdom are shut out, their case of all men will be most sad.
3dly, The saints have no confidence in their external attainments; as was the case with the apostle, Philippians 3:6, 7, who, "concerning zeal, persecuted the church; touching the righteousness, which is in the law, (was) blameless. But what things were gain to (him,) those (he) counted loss for Christ." Great confidence have some in their negative holiness, Luke 18:11; they can hold up their face to Heaven, and say, "God, I thank you, that I am not as other men are, extortioners, unjust, adulterers," etc. They have lived honestly all their days, never wronged their neighbors; they are not profane, they are neither drunkards, swearers, Sabbath breakers, unclean persons, &c., and have observed the commands of God better that many. And indeed they have been going to Hell without letting the world hear the sound of their feet. Or perhaps, though they have been profane, yet that was but the folly of youth; but now they have taken up themselves, they are not what they were; and therefore doubt not of God's favor. Sirs, this is not the spot of God's people; they will as soon venture to sea in a bottomless boat, as venture their souls on this, that know ought of God or of his law. There are in Hell this day, who have had all that to say that you trust in; and if you renounce it not, and get Christ in you the hope of glory, you shall never see Heaven: Matthew 5:20, "For except your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of Heaven."
4thly, The saints have no confidence in their external duties; they have renounced their confidence, in whole and in part, in what they do or have done, Philippians 3:6, 7, above-cited. Verse 8. 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, that I may win Christ." By doing they never think to see Heaven. There are two sorts of men opposite to the Christian in this.
(1.) There is a rude, ignorant generation, who do little at all in the way of external duties, and yet they say, they serve God as well as they can; or though they have no strength in themselves, they do as well as God will give them grace; yes, some will say, they do as well as God will give them leave. I speak what I know to be true. And here is their cursed confidence. All this is the filthy vomit of a proud and rebellions heart against God, by which they very plainly lay the blame on God that they do not better, like fallen Adam, Genesis 3:12. But dare such say before a heart searching God, that they have done all they could have done? Could you not have held in rash words that you have spoken? could you not have done something for eternity that you did not? etc. But suppose, O man, you had done all you could, God's law is the rule of your duty, and not your strength; and if you get not in to Christ, God's curse lies, and shall lie on you through eternity, because you "continue not in all things that are written in the book of the law to do them," Galatians 3:10. The devils have no strength to do good, nor will God give them grace: and yet their damnation is just: so will your be. You have grace in your offer, which he is not obliged to give you; but you are a despiser and rejecter of grace, John 5:40, "You will not come to me," says Christ, "that you might have life." Read your doom, Matthew 25:24, 25, "Then he which had received the one talent, came and said, Lord, I knew you that you are an hard man, reaping where you have not sown, and gathering where you have not strawed: and I was afraid, and went and hidden your talent in the earth: lo, there you have that is your." Verse 30, "Cast you the unprofitable servant into outer darkness: there shall be weeping and guashing of teeth."
(2.) There is another sort who do indeed go the round of external duties; they attend public ordinances, worship God in secret and in their families; and as men can quarrel nothing in their outward duties towards God, so they neglect not their external duties of righteousness and mercy toward others. They have the outward form of godliness. And these are but few; would God there were more of whom that could be said. But, alas! in the mean time they rest on these external things, Luke 18:12; Isaiah 58:3. They put them in Christ's room. But these things are so unfit to be confidences, that they cannot be evidences; for there is nothing in all the form of godliness beyond the reach of a hypocrite; and as they are mere external duties, they are an abomination to the Lord, Isaiah 1:11, etc; Mark 10:20, 21. And will you make them your confidence? Your doing so demonstrates, that you know neither the law of God, which cannot be satisfied but with inward, as well as outward obedience, nor the gospel of Christ, which overturns all these confidences before the Lord. Believe it, "The Lord has rejected your confidences, and you shall not prosper in them," Jeremiah 2:37. Sure the saints dare have no confidence in them, nor will they venture before the Lord in these filthy rags, Isaiah 64:6.
Lastly, The saints have no confidence in their external sufferings, though for Christ and his cause. Paul was a great sufferer, 2 Corinthians 11:23. to the end; but yet he "suffered the loss of all things for Christ," Philippians 3:8; and so suffered the loss of his sufferings in point of confidence, among the rest. There is a party, Revelation 7:14 15, whose garments had been rolled in their own blood for the cause of Christ; but dared they appear before the Lord in them? No; they "washed them in the blood of the Lamb;" and "therefore are they before the throne;" otherwise they had gone from the scaffold for Christ, into the pit of Hell from the presence of the Lord. And far less will they have confidence in their other sufferings, of what sort soever they be. Few can suffer for Christ; but there are yet fewer, who can both suffer, and not have confidence in their sufferings. O it is hard to lay out goods and gear, liberty and life, on the cause of Christ, and after all to think Christ is nothing at all in our debt: and that he may very justly bring others that have had at far cheaper religion, as far in as ourselves. The unhumbled sufferer may read his heart in that murmuring complaint of the Laborers, Matthew 20:12, "These last have wrought but one hour, and you have made them equal unto us, which have borne the burden and heat of the day." But if men's confidence be not cut off from their sufferings, sad and dreadful will the doom be at length, verse 14, "Take that your is," said the good man of the house, "and go your way: I will give unto this last, even as unto you." Verse 16, So the last shall be first, and the first last: for many are called, but few chosen." If they be lippened to in whole or in part, what is given to them is robbed from the sufferings of Christ; and so will they prove a broken reed, that will not only fail, but pierce the hand and heart through with eternal sorrows. There is also a rude ignorant generation, who think if they suffer what is laid on them by common providence, all will be well with them in the world to come, for they suffer their misery here: and particularly women dying in child-birth are accounted happy on this very account, by a generation ignorant of God; for they say, these pains are, of all pains hereaway, likest the pains of Hell. O brutish ignorance! O the perverseness of a hellish heart, to take the curse for a confidence in the matter of obtaining the blessing! The apostle indeed, 1 Timothy 2:15, gives a comfort to godly women in the pains of child-birth, that they shall be saved in child-bearing, if they continue in faith; but says not, they shall be saved by it, or that they shall be saved whether they believe or not. Let men or women's Hell be as hot as it will in the world, if they renounce not all confidence in their sufferings, and betake themselves to the sufferings of Christ allernally, they shall assuredly, when they die, go out of one Hell into another.
Secondly. The saints have no confidence for the favor of God, in internals, in anything within them. I have no exception to make here but one; and that is, Christ in you, the hope of glory, Colossians 1:27. There are precious things in the saints, that make them all glorious within; but nothing but Christ that can be confidences for God's favor; though some of them may indeed be evidences.
1. The saints have no confidence in their internal dispositions. The dispositions of their hearts are none of their confidences before the Lord; for "he who trusts in his own heart, is a fool," Proverbs 28:26. Many have a deal of confidence in those good hearts they have towards God, as they speak. They see not the naughtiness of their hearts, and the enmity against God that lurks there. Satan has them so blinded with self-love, that they cannot believe an ill tale of their hearts. This is not the spot of God's people. There is little goodness of heart in the world; but the best heart is always worst looked upon, Matthew 26:22, 25; 1 Timothy 1:15; and no wonder, for they believe God's testimony of it, Jeremiah 17:9, "The heart is deceitful above all things, and desperately wicked, who can know it?" Again, men wish they were better, and hope they may be better, and find a disposition in their spirits to do much and suffer much for Christ, and a great aversion to many ill things they see in the world. And indeed people may draw evidences of their state from the dispositions of their hearts; but they had need to examine them well, seeing all these may be in hypocrites, Proverbs 13:4; Hosea 6:4; 2 Kings 10:16; Luke 18:11. But at best they can be no confidences, seeing there is always such a mixture of evil dispositions with them, as might ruin men.
2. The saints have no confidence in their internal exercises upon their spirits. Hypocrites may have their exercises about their soul's matters. They may be troubled about their soul's state, as we see in Simon, Acts 8 and Felix, Acts 24. They may have great inward struggles between corruption and an enlightened conscience, upon a temptation laid in their way; as in the case of Herod, about beheading John; and of Pilate, about the condemning Christ; yes so as the temptation may be resisted in the end, as in Balaam's case. What restlessness of spirit, self-indignation, was in Judas's case? What strong resolutions did terrors on Saul and Pharaoh produce in them? The saints have more kindly exercises. But one difference among many between the two, is, that the exercises of the godly issue still in driving them further out of themselves, Matthew 5:3, and consequently out of any confidence in their exercises; while the other are either by theirs driven out of all hope, as Judas, or driven more into themselves, as those, Romans 10:3, who "being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."
3. The saints have no confidence in their internal attainments. Hypocrites may have vast attainments, great gifts, enlargements in the exercise of these gifts by a common operation of the Spirit. They may attain to raptures of joy in holy duties, yes, and taste of the heavenly gift, and the powers of the world to come. Read these scriptures, 1 Corinthians 13:1, 2, 3; Matthew 13:20, 21; Hebrews 6:4, 5, 6. But although these cannot be evidences, they make them confidences, and ruin themselves thereby, Matthew 7:22, 23. So many build their confidence on the like of these things; and whereas they should lead them to Christ, they are carried the farther from Christ by them. But miserable comforters will they find them all at length. The saints have far higher attainments than these. The least measure of saving knowledge, communion with God in Christ, the least groan from a heart touched with gospel-grace, Romans 8:26, is better than all those bulky attainments of the hypocrite. Yet because they are not Christ, nor in Christ, but in themselves, though from Christ, they will not, they dare not make them their confidences for the Lord's favor. They know God to be holy, themselves impure vessels, into which nothing can be poured, be it never so good, but it will be tinctured with impurity. And, therefore, Paul, who was caught up into the third heavens, yet abhors to glory in anything but the sufferings of Christ, Galatians 6:14; Philippians 3:8.
4. Lastly, The saints have no confidence in their graces, their inherent graces. Grace is precious, and makes the soul in some measure like God. Happy is the man that has it. Every believer has the image of God on him, grace for grace that is in Christ, as the wax has on it the print of the seal. But this I confidently say, it is the grace of God in Christ, not the grace of God in the saints, that they confide in before the Lord. However precious inherent grace is, it is not Christ; it is but a created quality in a sinner. Let it be screwed to its highest pitch that it comes to in any saint on earth, it cannot answer the demands of the law, being mixed with corruption; and being lippened unto that way, would prove but an arm of flesh. It is gold indeed, but not such as will abide the fiery trial of the law's furnace: it is white clothing indeed; but it is not pure, but stained white, which is no fit garment for a criminal to stand in for favor at the court of Heaven: and therefore Christ offers sinners tried gold, unstained white clothing, of his own sufferings and righteousness, Revelation 3:18. And so the saints renounce all without them and within them for it. Hence, says the apostle, Philippians 3:8, 9, "Yes doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom have I suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
I shall instance in these two, which are in effigy most abused by carnal men, and set up against Christ.
1st, The grace of repentance. There is an ignorant generation, ask them, how they think to he saved? they will tell you, they repent of their sins day and night. This they will say whom their soul's hazard never kept from an hour's sleep all their days. The matter is, they rue many things they do; and no wonder, for they cannot be fond of destruction. And thus they know not what sin is, nor what repentance is indeed. O what needed Christ to have come, and groaned and died on a cross, under the weight of wrath, if people may be saved this way? Lippen to this as you will, you will repent in Hell that ever you should have made it either evidence or confidence. But there are some who spin a more fine thread of soul deception of themselves, as the word is, Galatians 6:3. They have in very deed legal qualms of conscience, and their guilt cuts them to the heart; and they go to God, and confess their sin, are resolved to forsake, and never do the like again; and so build their confidence here, especially if they get tears for it; and they think they can give Scripture for this confidence of theirs, as Proverbs 28:13, "Whose confesses and forsakes his sins, shall have mercy;" and Matthew 5:4, "Blessed are they that mourn; for they shall be comforted." Sirs, hypocrites may do all this; Judas repented as bitterly as ever you did, Pharaoh and Saul confessed and had their resolutions to forsake, and Esau his tears. But what law or what gospel allows you to make this your confidence? Will your confession, prayers, tears, forsaking of sin, (which yet indeed you do not from the heart), answer the demands of the law? Will these shield you from the strokes of justice? Remember it is "shedding of blood," not pouring out of water, much less pouring out of words, that can purchase remission. Many times where water goes out, wind enters in, and makes the tears so abominable as they cannot come into the Lord's bottle. Cursed be those tears that blind the soul so as it cannot see the absolute necessity of the blood of Christ, that are not brought to the fountain of Christ's blood, and washed there, lest they make the soul abominable in the sight of a holy God. If you think the gospel gives you ground, sure it is not the gospel of Christ does it; for Christ's gospel establishes the law, which you do thus overturn, Romans 3:31; and 10:4. The truth is, in this way you reject both the true law and gospel, and treat with God in the way of a bastard covenant of works of your own making, which God will never agree to; nor does he agree to it by those promises made to them that confess, and them that mourn. Consider, they must either be promises of the covenant of works, or of the covenant of grace. Promises of the covenant of works they are not; for that is express, Galatians 3:10, "Cursed is every one that continues not in all things which are written in the book of the law to do them." If they be promises of the covenant of grace, how come you to plead them without first laying hold by faith on him in whom they are all yes and amen? Now, this you cannot do, according to the text, unless you have no confidence in anything that is not Christ, or in Christ. Do you think that the Spirit of God makes there a promise of mercy from an unatoned God, or directs to a confession not put in the hand of the "Advocate, Jesus Christ the righteous?" 1 John 2:1. No; "God hears not sinners, but he hears him always; and those petitions that are presented by him, he grants them to sinners for his sake. And that promise, Matthew 5:4, "Blessed are they that mourn; for they shall be comforted," is it to all mourners, think you? is it to Esau's tears, and Judas's groans? It is to gospel mourners: and therefore that men might have no ground to mistake these blessings, our Lord fixes that point first, and sets it in the front of the blessings, to be carried through all the rest, verse 3, "Blessed are the poor in spirit." And such are all true penitents; and therefore will never make their repenting and mourning their confidence before the Lord. They are dissatisfied with all they do, because they can do nothing as they ought, Isaiah 64:6; and, upon a review of their repentance, they see such defects in it, as needs a cover of blood; their tears clear their eyes to see the necessity of the Mediator's blood the better: therefore says David, in his bitter repentings, Psalm 51:7, "Purge me with hyssop;" that is with the blood of the everlasting covenant, the blood of the Redeemer, typified by the blood of the sacrifices sprinkled with hyssop on the people, Hebrews 9:19, 20, and by the blood of a bird sprinkled with hyssop on the leper, when he was to be cleansed, and restored to society, Luke 14:6, 7. Wash me, to wit, as a fuller washes cloth to make it pure white. It seems he thought his own plunging himself in his tears could not whiten the stained soul. Nay, the true penitent is free grace's debtor for all, and will acknowledge it is free grace that he is not shut out from the presence of God and his mercy, after he has bathed himself in his tears, Psalm 51:11, "Cast me not away from your presence; and take not your Holy Spirit from me." Here he acknewledgeth, he might justly get Cain and Saul's measure. "Cast me not away from your presence," as you did Cain the first murderer; "Take not your Holy Spirit from me," as you took your Spirit from Saul the first king of Israel upon his disobedience, 1 Samuel 16:14. Compare 2 Samuel 7:15.
2dly, The grace of faith. There is an ignorant generation that say they believe in God or in Christ; but their faith cannot be called knowledge, as Isaiah 53:11, for they are full of darkness in their minds, they know not what faith is, nor how they came by it; their faith grew up with them, (for they think they believed all their days,) and it will die with them. They have a strong confidence of mercy; which is but gross presumption, seeing it neither purifies heart nor life, Acts 15:9; 1 John 3:3; and therefore "shall be rooted out of (their) tabernacle, and it shall bring (them) to the king of terrors," Job 17:14. And there are others who came not so easily by the faith they have; yet it is not faith sincere, 1 Timothy 1:5, but they make it their confidence. There are many things that men call faith, among ignorant and knowing folk too, who are yet in the state of nature. The revelation of the absolute necessity of faith to salvation is so clear, that hardly can a person be a hearer of the gospel, and not know it; and every man naturally has a principle of self-preservation: hence upon the hearing of this, and especially upon awakenings of conscience, nature will make some efforts for believing. But faith being produced only by the "working of God's mighty power," Ephesians 1:19, and not by the power of nature, the result of all nature's efforts this way, is but some misshapen brat instead of faith. Hence we read of Simon's believing, Acts 8:13; and many believing in his name, whom yet Christ knew to be naught, John 2:23, 24, 25; and some "staying themselves upon the God of Israel, but not in truth and righteousness," Isaiah 48:1, 2. I am not here to enter on the several sorts of feigned faith; but with relation to our purpose, there is one thing to be noticed concerning them all, and that is, they never carry a man out of himself to Jesus Christ for all, as true faith does. That misshapen faith is not the soul's going out of itself to Christ to live in and by him: but is the soul's going of itself and with self to Christ, as a servant to a master. For nature cannot act but in the way of the first covenant: and to a natural man, in his practical judgment, the gospel-way of salvation differs not in kind from the way of Adam's covenant, but only in the measure and degree of obedience; for to them it is still, "Do this, and live; Do this," not do perfect obedience indeed, they know they cannot reach that; but repent, believe, reform, "Do this." Now, the natural man accordingly does this; and so the work of faith (for I must call it so) is to him the fulfilling of the condition of this new covenant, and turns his confidence before the Lord for his favor, as Adam's perfect obedience to the law would have been his confidence. This was the confidence of Israel when they had "cast off the thing that was good," Hosea 8:2, "Israel shall cry unto me, My God, we know you;" and of the foolish virgins, Matthew 25:11, "Lord, Lord, (they plead a covenant interest in him, Matthew 7:21,) open to us, us virgins." Thus may you see how their faith is their folly, as being put in the room of Christ; and so they have but rags for righteousness. But the saints have a faith of the operation of God; yet do they not rest in it, but by it rest and confide on Jesus Christ. It carries the saint out of himself, even his gracious self, Philippians 3:8. True faith is not a burden-bearer, but an onlayer of burdens, Psalm 55:22. It is not a leaning stock, but an act of leaning, Canticles 8:5. It purifies indeed, Acts 15:9, but no other way but as it lays open the soul to Christ, that a stream of blood may run through it. The hyssop and scarlet wool were no doubt a blithe sight to the people, and particularly to the poor lepers under the law: but had the dry hyssop and wool been shaken never so oft over them, what would they have availed? but they are dipped in the blood, and the people sprinkled with that blood from off the hyssop and scarlet wool. And when the blood fell, the people were ceremonially purged, and the leper cleansed. And so is it in the case of believing. Thus you see the saints have no confidence in point of justification, or for obtaining God's favor, in anything that is not Christ, or in Christ.
The saints have no confidence in point of sanctification, or with respect to duty, in anything that is not Christ, nor in Christ. As they have taken him alone for justification, so they take him alone for sanctification; for he is made unto us sanctification," as well as righteousness, 1 Cor 1:30. The Father has constituted him the head of influences for duty; and from that head it is that all the body having nourishment ministered, increases with the increase of God," Colossians 2:19. And this is that life of faith for sanctification that the saints live: John 6:57. "As the living Father has sent me, and I live by the Father: so he who eats me, even he shall live by me." Galatians 2:20. "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 loved me, and gave himself for me." There are here also many things men make their confidences, which I cannot particularly name; but, in the general there are seven things I shall touch at, which are but arms of flesh when lippened to, in the matter of sanctification.
1. The saints have no confidence in their stock of natural and acquired abilities, gifts or parts, in the point of sanctification, or performance of duties. Hence says the Apostle, 2 Corinthians 3:5. "We are not sufficient of ourselves to think anything as of ourselves." This is the stock which is the confidence of many in their religions duties; and upon it they can venture on duty undaunted, their work being rather to be filled with the thoughts of their own strength, and what their abilities may reach, than to be emptied of themselves; to mustter up their forces, than to be looking to the Lord for strength from above, and overlooking themselves. Thus a gift of knowledge, utterance, a good natural temper or disposition, and such like, are by natural men put in Christ's room; and on these they confide for performing of duties, and bearing out against temptations. And upon this fondation have stately buildings of morality been reared up, and very glorious form of godliness, which beholders have blessed, while God, that sees the heart, has cursed them: Jeremiah 17:5. "Thus says the Lord, Cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from the Lord." But this is not the way of the saints: Psalm 44:5, 6. "Through you will we push down our enemies," says the Psalmist; "through your name will we tread them under that rise up against us. For I will not trust in my bow, neither shall my sword save me." Isaiah 40:29, 30. Natural men are represented as youths full of natural vigor, strength and activity, who will do their work by themselves, and wait not upon the Lord. But the godly are distinguished from them as men who see their strength failed, and not to be lippened to; and hence look without themselves for it, and roll their way on the Lord, is finding their own shoulders unable for the burden.
2. The saints have no confidence in the means of sanctification, as the word, sacraments, prayer, afflictions, and the like; knowing that "it is the spirit that quickens," John 6:63. and that they are only means through which influences are conveyed from Christ to the souls of his people. None look with such an affectionate eye on the ordinances as they, but none look so far above them either, Psalm 27:4; for the natural man either tramples on them, or idolizeth them, being satisfied with the chair of state though empty. Many are ruined with their confidence in this way: they rest in the work done, as if that would heal their sores; they place that confidence, in means and instruments, which they should place in Christ himself: and hence they go from one mean to another, and still are "like the heath in the wilderness, that sees not when good comes, and that inhabits the parched places in the wilderness, in a salt land and not inhabited, Jeremiah 17:6. There is a voice they hear within them stirring them up to holiness of life; but upon the hearing of it, they do as young Samuel, who, when the Lord called him, went to Eli: so they go to this and the other mean of sanctification, but never look beyond them to the fountain of sanctification in the Mediator, or as the woman laboring under the issue of blood, spent all her means on the physicians before she came to Christ.
3. The saints have no confidence in their purposes and resolutions for holiness. Hence says the Psalmist, Psalm 116:9, 10. "I will walk before the Lord in the land of the living. I believed, therefore have I spoken." He had resolved, but his confidence was in the Lord, in whom he had believed. Compare what the Apostle says, 2 Timothy 1:12. "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. O how venturous is nature, being once fleshed with vigorous purposes and resolves! but when the temptation comes they fall down like the walls of Joricho, at the sounding of ram's horns, Proverbs 7:21, 22; Matthew 8:19, 20. Their bent bow in which they trusted quickly misgives; the fire-edge soon wears off the spirit that is not stayed on the Lord. How many purposes and strong resolutions come to nothing, because in taking them up men look not to the Lord as the fountain of strength, but to themselves; and when they are made, there is more weight laid on them than they can bear? Hence the root being rottenness, the blossom flies up as dust; as was the case with the young man void of understanding, who when a whore "with her much fair speech caused him to yield, and with the flattering of her lips forced him, went after her immediately, as an ox goes to the slaughter, or as a fool to the correction of the stocks, Proverbs 7:21, 22.
4. The saints have no confidence in their vows and engagements to holiness, or any particular duty; knowing that these are too weak bands for a masterful ill heart, which nothing but the power of the Spirit of Christ can hedge in. Every saint is devoted to the Lord with his own deliberate consent, having given away himself wholly to Christ, to be disposed of as he will, 2 Corinthians 8:5; and will look on his soul and body as consecrated things, and no more his own but the Lord's, to do and suffer for him, according to his will. But while the saints take on these solemn bands, and come under these awful and sacred engagements to duty, their confidence is not in the bands, but in him to whom they are bound, and to whom they bind themselves as to the fountain of strength: Isaiah 45:23, 24, "I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow every tongue shall swear. Surely, shall one say, in the Lord have I righteousness and strength." But, alas! the vows of many are in effect a vowing themselves away from Christ. Nature awakened is very fruitful in vows. Sometimes the man will bind a yoke on himself that the word never bound on him, and ensnare himself with a vow to abstain from such and such a thing altogether, when his conscience gets up on him for his running to some monstrous excess in it. Or if it be a duty he was woefully slighted, he will come under a vow not only to set about it, but so often, and at such and such times particularly, which is not yet determined by the word. And when he has been carried oft into courses absolutely condemned by the word and in which his natural conscience will give him no rest, there shall be a violent sally of the soul against them, ending in a solemn promise and vow to the Lord, never to do any more, without any eye to the corruption of nature, which might make him weary of his words before the Lord, or to the Lord Jesus Christ, without whom we can do nothing, and from whom all our strength must come. And thus the poor blinded soul thinks it is fenced, and in this mudwall of vows is its confidence. But what is the end of it? The man is even like one that has a brook running through his ground, which often spoils it with its outbreakings, and he builds a call to stop it; but is not so wise as to fill up the spring, or turn the stream another way, where it could not do such harm: and so within a little time the water gathers, and forcibly breaks down the call, running out with more violence than ever. And so the vows go like Samson's green withs, when he heard the Philistines were upon him.
5. The saints have no confidence in their own endeavors after holiness. Hence says the Psalmist, Psalm 127:1, "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchmen wakes but in vain." It is the property of a saint, to work as diligently as if he had none to help, but to overlook his work as if he had not put hand to it at all: 1 Corinthians 15:10, I labored more abundantly than they all," says the Apostle: "yet not I, but the grace of God which was with me." O, there is much to be done for the advancing of holiness; but none have so much confidence in what is done for that end, as those that do least that way. A man may do very much to win over some lusts, and to attain to such a sort of life as his conscience tells him is necessary for him if he would see Heaven, and yet be naught, as working from himself, resting in himself. Herod did many things. It is a difficult thing indeed, for a man to be pursuing a good life, and to win over troublesome lusts, and in pursuit thereof to pray often, and vigorously too, yes, to fast and pray for the casting out of some devils, to struggle against them, watch against them, and to keep at a distance from the occasions of temptation, and such like: but it is far more difficult to be denied to all these when they are done, and to have no confidence in them, but for all to trust in him that raises the dead. Men under the law's tutory may do the former; for, skin, for skin, yes, all that a man has will he give for his life; but grace is necessary to the latter, as that which can only carry a man out of himself to Christ.
6. The saints have no confidence in the good frame and disposition of their hearts; that is to say, in actual grace. A good frame is a most desirable thing, and makes a great facility in the way of God while it lasts. It is a precious ointment that refreshes the traveler; but it is no good staff to lean on, it will not bear the weight of one duty: it is a lamp that will quickly go out, if it be not fed with fresh oil from the fountain of grace, the Lord Jesus. Remarkable is that petition of David for the people when they were in an excellent frame, 1 Chronicles 29:17, 18, "As for me," says he, "in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy your people which are present here, to offer willingly unto you. O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this forever in the imagination of the thoughts of the heart of your people, and prepare their heart unto you." He saw it was not to be made a confidence, and therefore lays the weight of all, and even of preserving that frame, upon the Lord himself. But many, though their frame is no actual grace, but the product of some common operations on their spirits, make them their confidence, and in the strength thereof go out to their duties: but assuredly they shall not see when good comes, who thus put their frame in the room of Christ; and often-times for that cause, in the just judgment of God, it fails them, before they win through with the duty, that they may see it is not Christ, but a broken reed.
7. Lastly, The saints have no confidence in habitual grace. Paul had a great stock of it, but he dared not venture to live on it, Galatians 2:20, "I am crucified with Christ," says he: "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 loved me, and gave himself for me." As I said in the point of justification, so in the point of sanctification, it is not the grace of God within them which they confide in, but the grace without them, in Jesus Christ. The grace within the saints is a well whose springs are oft stopped, and whose streams are oft very dry; but the grace without them, in Christ, is an ever-flowing fountain, to which they can never come wrong. Where were the life and fruit of the branch, if it were left to the sap within itself, which would quickly evaporate and the branch wither? but it is the sap in the stock that keeps the branch living; and so it is the grace in Christ that keeps the believer living, John 6:57. But, alas! there are not a few who have neither repentance, love, faith, nor other graces in truth, but the shadows of them, who yet make what they have, their confidence in point of sanctification; who, when they would make the fashion of believing, mourning, etc. look in to themselves for it, but look not up to Christ; whereas the pathway of the saints, is to mount up with wings as eagles, and then fall down on the prey. Thus you see the saints have no confidence in the flesh, either in point of justification or sanctification; no confidence in anything without them or within them, that is not Christ or in Christ. And whatever it is I have named, or that I have not named, which men make their confidence before the Lord either of these ways, to set it in the room of Christ, or to set it beside him, so far as it is made a confidence, be it devoted to a curse, and as such forever exterminated and rooted out: Jeremiah 17:5, 6, "Thus says the Lord, Cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from the Lord. For he shall be like the heath in the desert, and shall not see when good comes, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited."
QUESTION. Is it so that every saint is altogether free of those false confidences, and no ways tainted in that sort?
ANSWER. I told you when entering on this clause, that this is not understood of the saints as if they were pure from it in the eye of the law, but in the eye of the gospel. There is a great and weighty truth supposed as the foundation of this description of the true Christian, and that is, That corrupt nature is quite opposite to Christ, and to the contrivance of salvation by him. It may be I may afterwards touch on it. The way of the covenant of works is natural to men. Now, seeing that the best are but in part renewed, it is evident that there are in the greatest saints remains of a legal temper, and that nature now and then has in them its flings against the gospel-way, and towards cursed self, both in the point of obtaining God's favor, as in the case of Peter, Matthew 19:27. who said unto Jesus, "Behold, we have forsaken all, and followed you; what shall we have therefore?" and in the point of duty, as in the case of James and John the sons of Zebedee, Matthew 20:22, who, after Jesus, had put the question to them, "Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said unto him, "We are able." But,
1. Every saint in his closing with Christ has been carried freely out of himself to Christ, though self has not yet been carried fully out of him: Psalm 110:3, "Your people shall be willing [willingnesses] in the day of your power." They shall pour out their hearts to him like water that comes freely away, though the vessel is not presently dry, but something of the water still cleaves to it for a time. Where the soul comes to Christ, there is a digging deep in that soul, that looses the confidence in the flesh at the root; so that the saint's heart is loosed from it, and, devoting it to a curse, lays itself naked and bare at Christ's feet, without anything to condemn it to him, but for all ventures into the arms of free grace. But the hypocrite never comes freely out of himself to Christ: his closing with Christ is but a forced put at best; as Adonijah ran to the horns of the altar when in hazard of his life, who, it is like, cared very little for it otherwise; as the Israelites, Psalm 78:34–36, 37. Nor does the hypocrite ever come to the market of free grace without money in his hand; the proud heart has still something in itself whereupon to challenge welcome.
2. Every saint habitually walks in the way of renouncing all confidence in the flesh; the habitual bent and set of their souls lies out of themselves to Christ, though, through the prevailing of corruption, they want not often the risings of self in them. And God reckons of his people according to what they habitually are, and not according to what starting aside their corruption does occasion. So they are said to "live by him," John 6:57; though they are sometimes set down at another table, where, by their feeding on wind, some false flesh grows on them, which grace makes afterward to fall; as in Peter's case, Matthew 26:33, compared with verse 75: and they return with that in their mouths, Jeremiah 3:22, 23, "Behold, we come unto you, for you are the Lord our God. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel." But the hypocrite's habitual confidence is in the flesh, seeing they were never spiritually circumcised, nor their hearts truly cut off from it.
3. The saints have their struggles against this selfish disposition, as against other members of the old man. Self-denial is the lesson Christ puts first in the hands of his people, and it serves them to be learning it all their days. The saints have a double work with their hearts about duties; first, to get them up to them; Secondly, to hold them down in them, that they get not up in point of confidence in them. Many see not this disposition in their hearts, and therefore it is not their work to mortify it: but though the tares may be sown and grow while men sleep, they are not plucked up but when men are awake, and their hand at work. If there were hurtful weeds growing in a garden, and the gardener knew nothing of plucking them up, it would be a shrewd sign they were there still.
Lastly, When the godly do their duties best, they are farthest from confidence in the flesh: with others it is not so. Nature builds always up nature; but the more grace and nearness to God, the more vile is the saint in his own eyes, 1 Chronicles 29:14. And it is confirmed by the experience of the saints, that when they have had greatest help in duties, they have afterwards been watched, and so treated by providence, that in that case they have got such ballast, as has made them more than ever see the necessity of the blood and Spirit of Christ; as in the apostles case, 2 Corinthians 12:7.
USE. I exhort you from this to rejoice in Christ Jesus, and to have no confidence in the flesh. What is already said, may serve for evidences to convince of this cursed confidence. And therefore I shall insist no further upon it at present.
Thus I have gone through these characters of a person in the state of grace; and have insisted the longer on them, that I might discover to you your state before the Lord. Let me now in a few words sum up the evidence of the text. A saint is one that works as if he were to win Heaven by his working. He worships and serves God, and that in spirit, his heart is at the work; yet overlooks all his works before the Lord, as if he had done nothing at all. He "rejoices in Christ Jesus, and has no confidence in the flesh." Christ is his life, duty is his work; but he dies in point of confidence to his duties, that the may live to Christ. Ho is neither a workless believer, nor a faithless worker, but a working believer.
And now, Sirs, to conclude, I beseech you in the affections of our Lord Jesus Christ, that you will consider what I have said, and impartially try your state by it. It was with fear and trembling I entered upon, and went through these words, because of the exceeding weightiness of the matter, as determining the state of souls before the Lord; and therefore I did not choose to heap up many particulars, but to speak largely to a few, that the evidences might be plain, useful, searching, and safe. For I reckon, that as giving of marks of true saints is one of the most difficult parts of preaching, so marks overly proposed, and not followed out, are to the most part of hearers either useless or hurtful. I hope they have been confirming to some; I wish they might reach their design in others, yet strangers to Christ. Let it be acknowledged to the praise of the good hand of God, that falling to be delivered in the winter, (in which I have something to remark for myself with thankfulness), the season has been so very good, that you have not been hindered, by the badness of the weather, from attending, as usually in that time of the year; though, alas for it! summer and winter are much alike, in that respect, to several careless perishing souls among you. Sirs, according to the state of your souls now, so will it be with you through eternity. Examine yourselves therefore now, whether Christ be in you or not; whether you be yet in the black state of nature, uncircumcised spiritually; or whether you be in the state of grace, and of the true circumcision. You have heard the characters, let conscience make the application; and judge yourselves, that you be not judged and condemned with the world. See now on what ground you stand; for as you stand in the world, so shall you stand before the tribunal of God. Deceive not yourselves: Religion is a mystery to most of the hearers of the gospel; and as some have no shadow of it, many embrace the shadow of it instead of the substance, and please themselves with those things that will not abide trial by the word here, and will evanish as a dream when they are brought before the tribunal of Christ. If your state be found right upon an impartial trial, it will be an unspeakable comfort: if it be found wrong, it is not the trial that makes it so, it only discovers it to be what it is; and there is yet time to get wrongs righted, and to lay a new foundation, which may last for the eternal welfare of your souls. Consider what I have said, and the Lord give you understanding in all things.
Distinguishing Traits of Christian Character, Part 2
I. In Relation to God in Christ, as Their Refuge and PortionPsalm 142:5, I cried unto you, O Lord, I said, You are my refuge, and my portion, in the land of the living.
THAT is a pertinent question to put to each of you, which was proposed to Elijah in the cave, What do you here, Elijah? 1 Kings 19:9. Sure I am, you have weighty business to do here, whether you lay it to heart or not. You are in this world as in a weary land, a wilderness, a place of great danger, and of great wants: and if you have felt it so, you are come with a design to seek a refuge, where you may be in safety; and a portion for your souls, whence your wants may be supplied. Our text discovers where you may find both: I cried unto you, O Lord, I said, You are my refuge, and my portion in the land of the living.
These words show us the course David took for relief in most straitening circumstances. He was hiding himself in a cave, that of Adullam or Engedi, for fear of Saul, by whom he was in hazard of his life. His spirit was like to sink under the burden of perplexing fears and griefs; he was in the utmost perplexity, verse 3. My spirit was overwhelmed within me, says he. He was deserted by all, and as an outcast that nobody cared for, verse 4. I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. In this case he betakes himself to the Lord by prayer. And here,
1. We may notice his praying in that case, I cried unto you, O Lord. Though his case was extremely heavy, yet it did not render him incapable of praying, but quickened him to that delightful exercise, and caused him to cry to Heaven out of the belly of the earth. Fears, sorrows, and perplexities on any account whatever, are gone too far, when they restrain prayer to the Lord: yet it may be the case of a saint, as of Asaph when he said, I am so troubled that I cannot speak, Psalm 77:4. Such would do well to hearken to that word, Canticles 2:14. O my dove,—let me see your countenance, let me hear your voice: for sweet is your voice, and your countenance is lovely. The best ease for a heart full of trouble and grief, is to give it a vent into the bosom of a gracious God, as appears from the title of Psalm 102. A prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord. Hannah found it so in her comfortable experience, 1 Samuel 1:18. who having poured out her soul before the Lord, went her way, and her countenance was no more sad.
2. His faith in prayer, I said, You are my refuge, and my portion. He said it not only with the month, but also and chiefly in and with his heart (as the word is often used.) His heart and soul said it, upon the discovering of the Lord's holding forth himself in his word, the ground of faith, for a refuge and portion to the sons of men. And here three things are to be observed.
1st, Faith's discerning the Lord Jehovah's fullness for and suitableness to the soul's case: and this must be by the perspective of the word, illuminated by the Spirit. The psalmist saw the Lord by faith, perfectly snited to his case, in the several exigencies thereof.
(1.) He was compassed about with evils threatening to swallow him up, and in all the creation he could find no place to flee to where he might be safe: Refuge failed me, says he, or, A place to flee to is perished from me. But by faith he discerns a refuge above him, though there was none in all the world. Above me you are a refuge; and if I can get there, I would be safe.
(2.) He was under many wants, and there was none to supply them. Though he could have got a place to flee to in the earth, where he might have been safe; yet how could he live in it? for no man cared for his soul or life, verse 4. But faith discerns Jehovah to be a portion, that one may live on, when the world will afford him nothing. You are a portion; and if I can get that, I will have enough.
2dly, Faith's discerning the soul's liberty of access to the Lord as a refuge and a portion. This also must be by the perspective of the word, illuminated by the Spirit. The gospel-offer casts open the door of the refuge, and proclaims the portion to be free to every man that will take it, Revelation 22:17. which general offer is equivalent to a particular one; as if the Lord should say, The refuge is open for you and you, every one of you, so that you may flee to it without fear; and the portion is free for you and you, and every one of you, and you may take and use it as your own, without fear of vicious intromission. Hence our Lord says, He who believes shall be saved, Mark 16:16; and the apostle, Believe in the Lord Jesus Christ, and you shah be saved, Acts 16:31. And this offer the Spirit of the Lord carries home on the soul, that the man believes the offer is to him in particular, the refuge is open to him, the portion free to him, according to the word, 1 John 5:11. This is the record, that God has given to us eternal life.
3dly, Faith's appropriating of the Lord as a refuge and portion, to itself, You are my refuge, and my portion. The Lord speaks by his Spirit in his word, and says to the soul, "I am a safe refuge and a full portion, and I am willing and offer myself freely to be your refuge and your portion." The soul believes God, and says, "Then, Lord, you are my refuge and my portion; even so I take you." And thus the bargain is closed, and the soul takes possession of the refuge and portion which was offered. This is that direct acting of faith, in the cave, which the psalmist reflects upon with pleasure afterwards. I said it then.
And it shines bright in sincerity as faith sincere. "Away with all other refuges, as refuges of lies. Lord, I take you for my refuge, and you are my refuge, where I shall be in safety, as desperate as my case appears to be. And I take you not only as my refuge, but my portion; and my portion from this moment, as well as my refuge. I design not to take the crown of Israel for my portion on earth, and you for my portion in Heaven, when that is gone from me; but you are my portion now even in the land of the living, for my heart to live upon while in this world, as well as in the next."
As this text affords a large field of discourse, I shall only at present take notice of one doctrine from it, namely,
DOCTRINE. The soul that would have safety and satisfaction, must take the Lord Jehovah for a refuge and portion to itself, saying whatever others say, that he is its refuge and portion.
In discoursing from this doctrine, I shall a little at present consider the nature of this refuge and portion. And here I will offer a few things,
1. Concerning the refuge.
2. Concerning the portion.
FIRST, Concerning the refuge, I offer the following particulars,
1. The Lord Christ, or God in Christ, is the refuge itself: Isaiah 4:6. There shall be a tabernacle—for a place of refuge. The Branch of the Lord, verse 2. namely, the Man whose name is the Branch, Zechariah 3:8 and 6:12. is the tabernacle here spoken of, which is for a place of refuge, as appears by comparing John 1:14. The Word was made flesh, and dwelt (Gr. tabernacled) among us; and Isaiah 32:2. A man shall be as an hiding-place from the wind, and a covert from the tempest,—as the shadow of a great rock in a weary land. A man, who is also JEHOVAH, THE LORD OUR RIGHTEOUSNESS, Jeremiah 23:6. None less than a God, the eternal God, is or could be a sufficient refuge for guilty creatures; no arms less strong than the everlasting arms could bear the weight, Deuteronomy 33:27. Yet sinners could never have taken refuge in an absolute God, more than dry stubble could be safe in a consuming fire, Hebrews 12. ult. For our God is a consuming fire. Wherefore, that God might be a refuge for sinners, he put himself in our nature, he took upon him our flesh. The fullness of the Godhead dwelt bodily in Christ, Colossians 2:9. Thus he became our refuge, which we might safely flee to. But a God out of Christ no sinful creature can deal with to its salvation, but to its certain destruction. For thus says Jehovah himself, Isaiah 27:4, 5. Who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me. None that know God will dare to approach him out of Christ.
2. This refuge is by a legal destination a refuge for lost mankind, for sinners of Adam's race: 2 Corinthians 5:19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. John 3:14, 15, 16. 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 eternal life. For God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have everlasting life. This destination gives men a right to flee thither for safety, which sinners of the angelic tribe have not; for as to sinners there is a man-love, though no angel-love, called the kindness and love of God our Savior toward man, Titus 3:4. Hence the call to the refuge is directed to men, Proverbs 8:4. Unto you, O men, I call, and my voice is to the sons of men; and to the people, Psalm 62:8. Trust in him at all times; you people, pour out your heart before him. And this call is their warrant, God is a refuge for us, ibid. Wherefore, be what you will, if you be men or women, if of the lost family of Adam, stand not disputing whether you may enter this refuge, and take possession of it for yourselves or not: your warrant to enter it is clear, and your safety upon your entering it infallibly sure.
God knows who are his, and for whom the High Priest died, and for whom the refuge was designed in the eternal decree of election. These are secrets, on the knowledge of which your warrant to enter the refuge does not depend. You must first enter, upon the warrant of the legal destination of the refuge registered in the word, whereby it is appointed for sinful men; and then you will know what concerns you in these secrets. Remember, the cities of refuge were appointed not for Israel only, but for the stranger and sojourner among them, Numbers 35:15. If a stranger and a sojourner would not believe that he might have access to the cities of refuge, because he was not an Israelite, and therefore would flee for refuge to his own country, no wonder he fell by the hand of the avenger of blood.
More particularly, I will tell you of four sorts of men, whom God in Christ is a refuge for; and I am sure each of us may find our name among them. He is a refuge,
(1.) For the oppressed: Psalm 9:9. God will be a refuge for the oppressed. Are you oppressed by sin? Do you find it holding you down as a giant does a weak man, so that your souls are saying, O wretched man that I am! who shall deliver me from the body of this death? Romans 7:24. Are you oppressed by Satan? Do you find the strong and subtle adversary an overmatch for you? Are you oppressed by the world? by the men of the world, in your goods, in your name and reputation, or on any other account are you crying out of violence and wrong? are you oppressed by the things of the world, the cares, business, or frowns of the world? Here is a refuge for you; come in hither unto a God in Christ, saying, O Lord, you are my refuge: and, O Lord, I am oppressed, undertake for me, Isaiah 38:14. And there is a promise for your safety, Psalm 72:4. He shall break in pieces the oppressor. This promise is branched out to your several cases;—As to the oppression by sin, Micah 7:19. He will subdue our iniquities; and you will cast all their sins into the depths of the sea.—As to Satan, Romans 16:20. The God of peace shall bruise Satan under your feet shortly.—And as to the world, John 16. ult. In the world you shall have tribulation: but be of good cheer, I have overcome the world.
(2.) For outcasts, Psalm 142:4, 5. the text and context. Are there any among us to whom the world's face is quite changed, and the brooks of comfort in it are dried up, and they are so tossed, chased, and harassed in it, that they have forgotten their resting place? are any of you become a stranger unto your brethren and an alien unto your mother's children? Psalm 69:8. Is it grown such a strange world, that even "your own familiar friend, in whom you trusted, which did eat of your bread, has lifted up his heel against you?" Psalm 41:9. and that wherever you turn yourselves in it, to find rest and refuge, the door is cast on your face? Here is a refuge for you; here is one open door; come in you blessed of the Lord: Psalm 147:2. The Lord gathers the outcasts of Israel. It seems the Lord minds to have you in: he is doing with you as a father with a stubborn son run away from out of his father's house, thinking to shift for himself among his friends, and not come back: the father sends peremptory word through them all, saying, "In whoever house my son is skulking, presently turn him out of doors, and let none of you take him in; and if he come in, give him not one night's lodging, nay, let him not heat in your house." Wherefore is all this, but just to get him back again to his father's house?
(3.) For debtors, broken men, unable to pay their debts, Isaiah 25:4. "You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm." Herein David was a type of Christ; for "every one that was in distress, and every one that was in debt, gathered themselves unto him," 1 Samuel 22:2. All Adam's family is drowned in debt. Our father Adam made a bond, wherein he bound himself and his heirs to perfect obedience to the law, as the condition of life to him and all his, and that under the penalty of death in its utmost extent. This bond is the covenant of works. And when he subscribed it, he had enough to pay the round sum, and so to secure Heaven and glory for him and his. But alas! by his own mismanagement he broke, and could never more pay it: so the bond lies upon the head of all his heirs, until getting into the refuge, they are discharged of it upon their pleading the Cautioner's payment, Romans 6:14. Ye are not under the law, but under grace. Whence it is evident, that those who are under grace in this refuge, are not any more under the law, or under that bond, and that they who are not in the refuge, under grace, are still under the bond, the law as the covenant of works. And know, O sinner, that you are liable in payment both of the penalty and principal sum contained in the bond: "For it is written, Cursed is every one that continues not in all things which are written in the book of the law to do them," Galatians 3:10. And either of these are farther out of your reach to pay, than the buying of the richest inheritance in the world is out of the reach of a beggar in rags. And though perhaps you know it not, there is a caption out against you, and you know not what moment you may be laid up in prison upon it, from whence you can never come forth, Matthew 5:25, 26. But here is a refuge for you, into which as soon as you enter, your debt is paid, Romans 7:4. "You are become dead to the law by the body of Christ.
(4.) For criminals liable to death by the law, Hebrews 6:18. Sinners, you have by your crimes against the King of Heaven, forfeited your life, and laid yourselves open to the stroke of justice: the avenger of blood is at your heels; and if you be seized by justice, and fall into the hands of an absolute God, you perish forever. But here is a refuge for you, which will afford a rest to your weary souls, Matthew 11:28. a hiding place, where you shall be safe, Isaiah 32:2.
3. The gate of this refuge, through which sinners enter, is the veil of the flesh of Christ, rent, torn, and opened to let in the guilty creature unto JEHOVAH as a refuge, Hebrews 10:19, 20. It is only by a crucified Christ the sinner can come unto God comfortably, John 10:9. The sinner fleeing for refuge, must fix his eyes in the first place on the wounds of our glorious Redeemer, and come by the altar unto the sanctuary, Romans 3:25. When Jacob had seen the ladder set on the earth, whose top reached Heaven, representing Christ not only as God, but as man descending into the lower parts of the earth by his death and burial, he says, "This is none other but the house of God, and this is the gate of Heaven," Genesis 28:17. Without such a costly gate sinners had never had access to God as a refuge.
4. The covert in this refuge is the righteousness of Christ. Hence Christ is called, "The Lord our righteousness," Jeremiah 23:6; and the apostle glories in that righteousness "which is through the faith of Christ, the righteousness which is of God by faith," Philippians 3:9. The sinner getting in under this covert is safe from the reach of revenging justice, the curse of the law, and the hurt of anything, Luke 10:19. Isaiah 27:3. This covert, which is ever over the head of the sinner from the moment he enters the refuge, is threefold plies.
(1.) The satisfaction of Christ's death and sufferings, 1 John 2:2. He is the atoning sacrifice for our sins. Thus they are under the covert of the Mediator's blood, through which no revenging wrath can make its way, Canticles 3:10. with Romans 8:1. This is imputed to the believer, who is reckoned to have suffered in Christ, even as he sinned in Adam. Hence the apostle says, I am crucified with Christ, Galatians 2:20.
(2.) The righteousness of Christ's life and conversation, who obeyed the commands of the law as a public person, as well as he suffered the penalty of it in that capacity, Romans 5:19. "As by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous." So that his obedience is theirs too, and all the good works that he did, for the space of thirty-three years that he lived in the world: the believer has them all in order, to found his plea for Heaven upon, Romans 8:4. That the righteousness of the law might be fulfilled in us.
(3.) The holiness of his birth and nature, Hebrews 7:26. "For such an High Priest became us, who is holy, harmless, undefiled, separated from sinners." This also is theirs and upon them: John 17:19. "For their sakes I sanctify myself, that they also might be sanctified through the truth." Not as it were imputed to them in the point of gospel sanctification, as Antinomians say; but in point of justification, as a part of the law-demand of righteousness for life; which law requires for that end, not only satisfaction for sin, but also good works, and not only good works, but a good and holy nature, having no bias to evil, Exodus 20:17. all of them perfect in their kind. And as Christ's satisfaction for sin is the only solid plea against the first, and the righteousness of his life the only solid plea against the second; so the holiness of his birth and nature, is the only solid plea against the last: Romans 4:5, 8. "To him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness.—Blessed is the man to whom the Lord will not impute sin." Hence Christ says of the spouse, You are all fair, my love, there is no spot in you, Canticles 4:7.
5. The several apartments in this refuge for the various cases of the refugees, are all the attributes and perfections of God the Lord JEHOVAH, Proverbs 18:10. "The name of the Lord is a strong tower: the righteous runs into it, and is safe." And hence the sinner's refuge is said to be in God, Psalm 62:7. Everything in God is a refuge to the man who is once under the covert. Is he in perplexing difficulties that he knows not how to be rid of? let him flee into the room or chamber of the divine wisdom. Is he under anything quite above his ability? let him flee into the chamber of the divine power. Is he under guilt? let him flee into the chamber of divine mercy. Does the law bend up a process against him for debt already paid by his Cautioner, take him by the throat, saying, Pay what you owe, or I will cast you into the prison of Hell? let him flee into the chamber of divine justice, 1 John 1:9. He is faithful and just to forgive us our sins. And so in other cases.
6. The boundaries of the refuge are the everlasting covenant, Psalm 46:7. The God of Jacob is our refuge. It is God's covenant title. The borders of the cities of refuge were to be nicely marked: for upon the outside of the line was death to the criminal, on the inside life, for death could not come over the line, Numbers 35:26, 27. Sinners without the covenant, there is no refuge for you; but come within, and none can touch you there.
7. Lastly, The sinner's entering into the refuge is by faith, as in the text, I said, You are my refuge. Of which more afterwards.
SECONDLY, Concerning the portion, I offer only two things.
1. The same God in Christ who is the refuge for poor sinners, is also the portion for them to live on: You are my portion in the land of the living. They are but silly refuges that men can find in the world; they may be starved out of them, and forced by want to abandon them. But God in Christ is a refuge for us: and he is a portion in the refuge; and those who take refuge in him, need never go abroad without the border of their refuge to bring in provision for themselves.
2. God in Christ is what one may live on, Psalm 16:5, 6. "The Lord is the portion of mine inheritance, and of my cup: you maintain my lot. The lines are fallen unto me in pleasant places; yes, I have a goodly heritage." The men of the world cannot understand this: but the experience of the saints in glory puts it beyond question; and so does the experience of the saints on earth: witness David, Psalm 72:25. "Whom have I in Heaven but you? and there is none upon earth that I desire besides you:" and Habakkuk, chapter 3:17, 18. "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation." One may live upon that happily, which is commensurable to all his desires, for the perfecting of his nature, and maintaining it in its perfection. And this, no creature can be to a man, but God is and will be to all who take him for their portion.
In him the man has a dwelling-place, Psalm 90:1. clothing, Revelation 3:18. meat and drink, John 6:55. and all in a word, Philippians 4:18. 2 Corinthians 6:10. And hereto belongs the sanctification of the soul, in the beginning, progress, and consummation of it, as that which is for the perfecting of the soul, 1 Corinthians 1:30. So that as sure as the soul is made safe in Christ, it is sanctified in Christ, Isaiah 45:24. "Surely, shall one say, In the Lord have I righteousness and strength."
I shall now make some practical improvement of this subject; which I shall discuss briefly in a twofold use.
USE I. Of trial. Hereby you may know whether you be believers or not, and will be welcome guests at the Lord's table.
1. What is your refuge? where take you shelter, or what is your refuge from avenging justice, the curse of the law, and the wrath of God for your sins? If you flee for refuge to your own working, doing, and suffering, your repentance and reformation, your case is bad, But is the covert of Christ's righteousness your only refuge, and, renouncing all other pleas, do you hold by that? then God is your refuge, Psalm 62:6. Do you make him your refuge, and flee to him, when pursued by sin, Satan, and an evil world? Alas! most men either seek no refuge from sin, or they make themselves, their own strength, wisdom, or resolution, their refuge. But the believer makes God his refuge for all.
2. What is your portion? Many pretend to make God their refuge, but the world and their lusts are their heart's choice for a portion. But the believer takes God in Christ for a refuge and portion too, not only for a defense from evil, but for a treasure of provision to live upon even in the world. The world's good things they may take for comforts, but God alone for the portion of their souls. And therefore whatever fondness they may sometimes fall into, through temptation, for other things, they will show God is their portion in the case of competition. Like the child, who may be fond of others that caress it, yet prefers its mother to all others.
USE II. I exhort you to take God in Christ this day for your refuge and portion.
First, O flee into this refuge. For motives, consider,
1. You need a refuge: for your souls are in the greatest hazard; the avenger of blood is pursuing you: and you are in an evil world, and judgment is fast approaching on the land wherein you live. It is high time for you to look out a place of safety.
2. There is no other safe refuge for you. Have you not already found other refuges, where you expected safety, fail you? and so will you find it unto the end. Death will cast you out of them all. But if you flee by faith into this refuge, it will never fail nor disappoint you.
This refuge is open to you. God in Christ is ready to embrace you with open arms, and afford you all manner of safety, from revenging justice, the fiery law, Hell, wrath, an evil world, and sin, the worst of all enemies.
Secondly, Take God in Christ for your portion this day. For motives, consider,
1. The Lord is willing to take you for his portion. When all the world is divided into two parts, such as will believe in Christ, and such as will not; though the latter may be great and wise men in comparison of you, and you never so little worth, he says, They shall be my portion, Deuteronomy 32:9. For the Lord's portion is his people: and will not you say, You are my portion?
2. There is no shadow of just competition between the Lord and all other portions. You will get the double portion, a first-born, by taking him for your portion. He is a full, complete, satisfying portion, and a lasting portion that will never decay. Now the all is divided into two parts, God himself, and the world and all that is in it, chose you this day which shall be your portion. And remember that upon this choice your everlasting happiness or misery depends.
But one may say, How shall I take the Lord for my refuge and my portion? how shall I say, You are my refuge, and my portion?
1. Be sensible of your need of a refuge and a portion to your soul, which it cannot find among the creatures, as the prodigal deeply felt, Luke 15:14. Until the vanity of created refuges and portions be discovered, and they appear refuges of lies, the soul will never take God in Christ for its refuge and portion, Jeremiah 16:19, "O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto you from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit."
2. Believe God in Christ to be a safe refuge and a full portion. The soul will never come to Christ, until it be persuaded that that safety and satisfaction is to be found in him, which is to be found no where else, Luke 15:17.
3. Believe the gospel-offer with particular application to yourself, namely, That the Lord is offered for a refuge and portion to you. This is the report of the gospel; and he who does not believe it, makes God a liar, 1 John 5:10.
4. From a steadfast resolution of spirit to take God in Christ for your refuge and portion, to venture to flee into the refuge and lay hold on him as your portion, upon the warrant of the gospel-offer, as the prodigal did, I will arise and go to my father, etc. Luke 15:18.
5. Renounce all other refuges and portions, and lay the whole stress of your safety and provision, for time and eternity, upon God in Christ, saying, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel," Jeremiah 3:23. "God is a refuge for us," Psalm 62:8. Bid farewell to the refuges of lies, lift your confidence and dependence from off all others, and fix it upon God in Christ, upon the warrant of the word, saying as Psalm 62:5. "My soul, wait you only upon God: for my expectation is from him."
6. Lastly, Resolutely cleave to the Lord as your refuge and portion, saying with Job, chapter 13:15, Though he slay me, yet will I trust in him: You are my refuge and portion, I will seek no other, I can take no other, for time and for eternity.
FAITH'S RECOGNITION OF TAKING GOD FOR A REFUGE AND PORTION, ILLUSTRATED
PSALM 142:5, "I cried unto you, O Lord, I said, You are my refuge, and my portion, in the land of the living."
LAST Lord's day I opened the nature of the refuge for poor sinners, pressed you to flee into it, and to say each of you for yourselves, You are my refuge, and showed how you should say it. I now propose another doctrine, namely,
DOCTRINE. That those who have said to God in Christ, You are my refuge and portion, should recognize, reflect upon, and call to mind their so saying. Or, Those who have taken God in Christ for their refuge and portion, should recognize their so doing. I said, You are my refuge and my portion. David said this in the cave, and afterwards he comes over it again.
In handling this doctrine, I shall proceed as follows,
I. I shall show what is imported in this recognizance of that deed or saying of the soul.
II. Why they should recognize it.
III. Apply.
1. I am to show what is imported in this recognizance of that deed or saying of the soul; I said it. It imports,
I. A remembrance of the solemn transaction, Psalm 103:18. This is a deed never to be forgotten, but always to be kept in remembrance. It was God's quarrel with Tyre, that they remembered not the brotherly covenant with Edom, Amos 1:9. How much more if we remember not the covenant with God himself? But it fares with many in effect, as with men in other cases, they say the word, but afterwards they never mind they said it: for alas! they remember it as waters that pass away, which is in effect, it slips out of their mind, Job 6:16. But, O you who have said this, remember,
(1.) What you said. You said that God in Christ should be your refuge, that under the shade of his wings you hidden yourselves, and that, renouncing all other refuges, as refuges of lies, you did betake yourselves to the covert of Christ's righteousness, and that there you would abide for your portion; which was a formal acceptance of and laying hold on the covenant.
(2.) To whom you said it. To God in Christ speaking to you in the gospel-offer, and inviting you into the refuge. What men say to their superiors, they think themselves specially concerned to mind. And surely what you have said to God, you ought in a peculiar manner to remember, and awe your hearts with the consideration of the majesty of the party to whom you said it, Psalm 16:2. "O my soul, you have said unto the Lord, You are my Lord." For he is not one with whom we may deal faleely.
(3.) How you said it. Did you not say it in your hearts, while God in Christ was held out as a refuge for you? And the language of the heart is plain language with a heart-searching God. Did not some of you say it with your mouths? and did not all communicants say it solemnly before the world, angels, and men, by their receiving the elements of bread and wine?
(4.) Upon what grounds you said it. Did you not see a necessity of a refuge for you, and a necessity of taking God in Christ for your refuge? You had rational grounds for it, and lasting grounds that can never fail; so that you can never have ground to retract, nor shift about for another refuge, Jeremiah 2:31.
(5.) Where you said it. Remember the spot of ground, where you said it in prayer, where you said it at the communion-table, Psalm 42:6. The stones of the place will be witnesses of your saying it, Joshua 24:27.
2. A standing to it, without regretting that we said it, remembering what is said, John 6:66–69. "From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, will you also go away? Then Simon Peter answered him, Lord, to whom shall we go? you have the Words of eternal life. And we believe, and are sure that you are that Christ, the Son of the living God." Men often repent what they have said and therefore will not own they have said it. But gracious souls will not repent their saying this, but will abide by it. If they were to make their choice a thousand times, having chosen God in Christ for their refuge and portion, they would not alter, but their first choice would be their last choice, Jeremiah 3:19. "I said, you shall call me, my Father, and shall not turn away from me." Many alterations may be in men's circumstances in the world, but there can never be one that will afford ground for retracting this saying.
3. An owning of the obligation of it, I said, and am obliged thereby to stand to it: For I have opened my mouth unto the Lord, and I cannot go back, Jude. 11:35. God in Christ is yours, and you are his by your own consent; you are no more your own; you have said the word, and must own that it is binding on you; and you must beware that after vows you make not inquiry. Whoever may pretend they have their choice yet to make of a refuge and portion to themselves you cannot: you are engaged already, and yet you are not in safety to hearken to any other proposals, more than a woman who has already signed her contract with one man.
4. A professing of it confidently without being ashamed of it: "I own it before all men, and am not ashamed of my choice." Antichrist allows some of his vassals to carry his mark in their right hand, Revelation 13:10. But all the followers of the Lamb have their mark on their forehead, where it will not hide, Revelation 14:1. The world would put the people of God to shame on the head of their refuge and portion, as if they had made a foolish bargain of it, Psalm 14:6. "You have shamed the counsel of the poor, because the Lord is his refuge." But sincerity will make men despise that shame, as David said, "And I will yet be more vile than thus, and will be base in mine own sight."
5. A satisfaction of heart in it: "I said it, and O but I am well pleased that ever I said it; it was the best saying I could ever say," Psalm 16:2, 5, 6, 7. And this is in effect to say it over again. And good reason there is for them who have sincerely said it, to be well satisfied in their refuge, and to rejoice in their portion. The reflecting upon it may afford solid delight and content of heart. You who have taken the Lord for your refuge, may with much satisfaction reflect on it; for you have,
(1.) A safe refuge, Proverbs 18:10. "The name of the Lord is a strong tower: the righteous runs into it, and is safe. Chapter 29:25. Whoever puts his trust in the Lord, shall be safe." You may sing the 91st psalm as your own charter for safety. Whatever storms blow, no plague shall come near your dwelling while you dwell there. Revenging justice can do nothing against you there: the fiery law cannot throw the fire-balls of its curses within the border of your refuge: Romans 8:1, "There is now no coudemnation to them that are in Christ Jesus." Galatians 3:13, "Christ has redeemed us from the curse of the law, being made a curse for us." God, who without the refuge is a consuming fire to sinners, within it is refreshing, warming, enlightening fire to them. However heavy days of common calamity you may see, you may be very easy in your refuge, having such a covert above your head, Job 5:22. "At destruction and famine you shall laugh," like the child in the shipwreck, smiling at the motions of the broken board.
(2.) A well furnished refuge: You are my refuge and my portion, says David in the text. There will never be any need to leave it for want of provision, and to shift elsewhere. God in Christ is a full portion in the refuge, of which we may afterwards speak more particularly. There is nothing the man wants and is really in need of, but he shall have it there, Psalm 84:11. "For the Lord God is a sun and shield: The Lord will give grace and glory: no good thing will he withhold from them that walk uprightly." What is in the refuge? There is a fullness there, yes, all fullness, Colossians 1:19, For it pleased the Father that in him should all fullness dwell. And where all fullness is,
[1.] There is not anything wanting to make the sinner happy; there is a variety of provision, yes, all manner of provision, Canticles 7. ult. "At our gates are all manner of pleasant fruits, new and old." Revelation 21:7. "He who overcomes shall inherit all things."
[2.] There is plenty of everything; no exhausting of any part of the provision; nothing will ever run short there, Revelation 22:2, "In the midst of the street of it, and of either side of the river, was there the tree of life, which bare twelve manner of fruits and yielded her fruit every month; and the leaves of the tree were for the healing of the nations."
(3.) The only refuge where men can be safe, Psalm 18:31, "For who is God save the Lord? or who is a rock save our God? There are other refuges indeed, but then they are all refuges of lies, and they will be all swept away, and those who lodge in them left naked, and open to all ruin, Isaiah 28:17. "The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place." All must come to your refuge or perish, Acts 4:12. "Neither is there salvation in any other: for there is none other name under Heaven given among men whereby we must be saved." So that your duty and interest both say to you in this case, Let them return unto you, but return not you unto them.
(4.) A near-hand refuge, Jeremiah 23:23. Am I a God at hand, says the Lord, and not a God afar off? God in Christ is every-where present; so be where you will, you are always within a step of your refuge, to be made by faith, Romans 10:6, 7, 8. "But the righteousness which is of faith speaks on this wise, Say not in your heart, Who shall ascend into Heaven? (that is, to bring Christ down from above); or Who shall descend into the deep? (that is, to bring up Christ from the dead); but what says it? The word is near you, even in your mouth, and in your heart: that is the word of faith which we preach." Hence the people of God have had the benefit of their refuge, when they were cast into prisons, dungeons, banished to remote parts of the world. The cities of refuge were so situated, that some of them were on this side Jordan, and some on that side, that they might be near to flee to. In a moment you may floe into your refuge by faith. Hence faith is called a looking, Isaiah 45:22. Look unto me, and be you saved, all the ends of the earth.
(5.) A refuge none can stop your way to. However the child of God be blocked up, like David in the cave, however he may be hampered, none in the world can stop his way thither: I said, You are my refuge. God himself has prepared the way; and there is no stop in it for any that mind it. Hence Christ says to the spouse, "Rise up, my love, my fair one, and come away. For lo, the winter is past; the rain is over and gone," etc. Canticles 2:10, 11. Enemies, may stand between you and all created refuges, but nothing can hold you out of this refuge, who by faith go thither. "For, says the apostle, I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord, Romans 8:38, 39.
(6.) A ready refuge. The gates stand open night and day to receive the refugees, Zechariah 13:1. "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for impurity." None who flee thither are refused, or denied access; John 6:37. Him that comes unto me, I will in no wise cast out. The father meets the prodigal son while he was yet a great way off; and no man can be more ready to enter the refuge, than the Refuge is to receive him.
(7.) A lasting refuge; a refuge for time, for all times, be they never so bad, Psalm 62:8. Trust in him at all times—God is a refuge for us. From the beginning to this day, throughout all generations, this refuge has lasted, Psalm 90:1. and will last a refuge for sinners to the end. And it is a refuge for eternity too, when all other refuges shall be razed, Isaiah 25:4. "You have been a refuge to the poor, a strength to the needy in his distress, a refuge from the storm, etc. Hebrews 7:25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever lives to make intercession for them."
6. A pleading the benefit of it; "I have said it, and plead the benefit of God's refugees, safety and sanctification; Lamentations 3:24. "The Lord is my portion, says my soul; therefore will I hope in him." God loves to have his people pleading their interest in him, Jeremiah 3:4, "Will you not from this time cry unto me, My Father, you are the guide of my youth?" The saints are very pointed and peremptory in it, Psalm 116:6, "Oh Lord, truly I am your servant, I am your servant, and the son of your handmaid: you have loosed my bonds." And this they do over the belly of discouragements, Isaiah 63:16, "Doubtless you are our Father, though Abraham be ignorant of us, and Israel acknowledge us not: you, O Lord, are our Father, our Redeemer, your name is from everlasting." We should hold by it, and by no means quit it, as the guilty did by the horns of the altar. Therefore says the apostle, Hebrews 10:25, "Cast not away your confidence, which has great recompense of reward."
II. The next head is to show why they who have taken God in Christ for their refuge and portion, should recognize their so doing. They should do it,
1. For the honor of God in Christ. It tends to the Lord's honor for his people to be often recognizing and re-acknowledging their subjection to him, and their consent to the covenant, Jeremiah 3:4, forfeited. For it says, they remember it, stand to it, own it, profess it consistently, are satisfied in it, and plead the benefit of it. For this cause the sacrament of the supper was instituted, and is often to be celebrated, that so the covenant may be confirmed and recognized again and again.
2. To revive the impressions of it on their own souls, Psalm 16:2. O my soul, you have said unto the Lord, You are my Lord. We are apt to forget what we have most solemnly said unto the Lord in the covenant. Hence Moses says unto the children of Israel, Deuteronomy 4:23, "Take heed unto yourselves, lest you forget the covenant of the Lord your God which he made with you. How soon did Peter and the rest of the disciples forget, after the first communion, what they had said unto the Lord? The hearts of the best are fickle; impressions of good are easily worn off them, and very soon too do they begin to grow weak. We have much need therefore to be putting ourselves in mind of what passed in that case, lest the heart be like the adulteress, which forsakes the guide of her youth, and forgets the covenant of her God, Proverbs 2:17.
3. Because there is a competition in our case between the Lord, and the world with the lusts thereof: and after we have said to the Lord, You are my refuge and my portion, these will set upon us to take them for a refuge and a portion. Wherefore this is necessary in that case to make a decision of the case still, and to silence the Lord's competitors, and cut off their pretenses to us: even as a woman already espoused would recognize her espousals, to silence one continuing to make suit to her, Titus 2:12.
4. To excite ourselves to the duty of the relation constituted by that saying. If we have taken refuge under the shadow of the Lord's wings, we must be as obedient children, walking according to the law of our God, our Husband, elder Brother, and King. If we have taken him for our portion, we must live to and for him, as we live by him, Psalm 103:18. But we will be ready to neglect our duty, if we call not to mind the engagements to it, taken upon us.
5. Lastly, To strengthen us in the faith of the privileges of the relation. It will serve to confirm our trust in him for safety and satisfaction, when we remember that we have said unto the Lord, You are my refuge and my portion. It will be a means to cause us to adhere to him as such, Job 13:15. Though he slay me, yet will I trust in him.
I come now to apply this doctrine to them that have said the Lord is their refuge and their portion, and to those who cannot be brought to say it,
FIRST, Let me address myself to you who have said into the Lord, You are my refuge and my portion, at a communion-table or otherwise.
First, Since you have said it, recognize, reflect upon, and call to mind your saying it.
1. Do it often; often call to mind your saying it. We find David often upon it, Psalm 16:2. forfeited. Psalm 31:14, "I said, You are my God." 119:57, "You are my portion, O Lord: I have said that I would keep your words." 140:6, "I have said unto the Lord, you are my God." You cannot remember it too often; for it is a thought that is always seasonable. It must be habitually in your mind: it must never be out of it, either virtually or expressly. For your hearts are apt to forget the Lord: and, forgetting him, and your relation and engagement to him, you go astray.
2. Do it occasionally at some times in an explicit manner. Renew this your transaction with God, and set it again before your eyes expressly, and that on these four occasions especially.
(1.) When a temptation is before you to sin, in thought, word, or deed; as Joseph did, Genesis 39:9. How can I do this great wickedness, and sin against God? Many think they are to be excused in the woeful out-breakings of their corruption, because forsooth they are provoked and tempted: as if a soldier should say, he did not yield to the enemy until he attacked him. But you are called to resist temptation, that you may resist it, to remember that you have said unto the Lord, You are my refuge and portion. Let that thought pass through your heart before you yield, and it will help you to stand.
(2.) When you find yourselves unfit or backward to duty, take this into your thoughts in a believing manner: so will you see both what may excite you to duty, and what may encourage, strengthen, and oil the wheels of your soul: as Paul experienced, Romans 7:24, 25, "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." Here is your relation to God, and your privilege.
(3.) When you are in danger or difficulties that you know not how to get through; then remember, that you have said to the Lord, You are my refuge. This is the way to compose your souls in a patient waiting for God, and comfortable expectation of relief from him; whether they be dangers of your soul, body, outward estate, reputation, etc.
(4.) When you are under the world's frowns, things going wrong with you there, when the persons or things of the world disappoint you in your expectations from them: then remember you have said, You are my portion. This will be of use to compose your heart under all these, since these are not, but God is your portion.
3. Do it sometimes in a solemn stated manner, taking some time by yourself alone to review what passed between God and your soul in the day you said, You are my refuge and portion. Self-examination is necessary after as well as before a communion: and I must say, it is a very bad sign, when people are at no pains that way after a communion. If you have not done it as yet, see that you do it this night; retire yourselves by yourselves a while, and review what you said to the Lord this day eight-days; to whom, how, upon what grounds, and where you said it. And particularly examine yourselves, whether you said it sincerely or not, You are my refuge. If you have made God in Christ your refuge then,
(1.) You will have a superlative esteem of him above all persons and things, 1 Peter 2:7. Unto you that believe he is precious. The city of refuge was better to the refugee than all the land of Canaan besides, for there only could he be in safety of his life. And God in Christ will be better to the sincere soul than all persons or things else, Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." Luke 14:26, "If any man come after me, and hate not his father and mother, etc. he cannot be my disciple."
(2.) You will have fled to him for safety from sin, as well as from wrath, Matthew 1:21, "You shall call his name Jesus: for he shall save his people from their sins." You will have made his sanctifying Spirit, as well as his justifying blood, your refuge. And because the sincere refugee flees from sin as sin, your souls will be longing to be rid of all sin, counting it as your enemy and the pursuing avenger; and the remains of sin in you, will be your soul's burden, Romans 7:24, forfeited.
(3.) You will look for safety from God in Christ alone, and not from the law or your own works: For by the works of the law shall no flesh be justified, Galatians 2:16. From thence will be the support of your souls. When a man is without the city of refuge, if the avenger of blood pursue hot, then he quickens his pace; if he halts, then he halts, all his motions and comforts depending on his motions or haltings. But when he has got within the city, it is not so with him. Thus as to men out of Christ, the great motives to obedience are fear of punishment and hope of reward by their works, which are the great grounds of their comfort: but the soul which has made God in Christ its refuge, looks for its safety only in Christ's works and suffering, Philippians 3:3. rejoicing in Christ Jesus, and having no confidence in the flesh; and so its labor is turned into a labor of love, Hebrews 6:10.
Secondly. Since you have said, That God in Christ is your refuge, hold by it, and carry yourselves accordingly.
I. Abide in your refuge, John 15:4. Cleave to God in Christ as your refuge forever, Acts 11:23. Your continuance there is necessary to evidence your sincerity, John 8:31. "If you continue in my love, then are you my disciples indeed." Drawing back is dangerous, Hebrews 10:38, "If any man draw back, my soul shall have no pleasure in him." It speaks hypocrisy, 1 John 2:19, "They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us." And,
(1.) Venture not out without the borders of your refuge, Hebrews 3:12, Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God." A man is no longer in safety than he is within the refuge, Numbers 35:25, 27. For without it death reigns, without it is nothing but the land of darkness and shadow of death.
(2.) Beware of betaking yourselves to any other refuges, for there is no safety in them, Acts 4:12. forfeited. Every man is sensible he needs a defense, something to trust to for safety in his straits: but all things else beside God in Christ will be found lying refuges which will not secure you, Isaiah 28:17. And,
[1.] Make not men your refuge. For, "Thus says the Lord, Cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from the Lord. For he shall be like the heath in the desert, and shall not see when good comes, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited," Jeremiah 17:5, 6. David was not one that had much experience of men's falsehood, and disappointing the expectations of those that trusted in them, Psalm 142:4, "I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. Therefore says he, It is better to trust in the Lord, than to put confidence in man. It is better to trust in the Lord than to put trust in princes, Psalm 118:8, 9. Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goes forth, he returns to his earth: in that very day his thoughts perish. Happy is he who has the God of Jacob for his help, whose hope is in the Lord his God," Psalm 146:3, 4, 5. Wherefore in all cases where you may be in hazard this way of placing confidence in men, beware of it, and place your confidence in God.
[2.] Nor make world's wealth your refuge, Proverbs 18:11. "The rich man's wealth is his strong city, and as an high wall in his own conceit." O what safety are men apt to promise to themselves from their abundance! and yet after all it proves but a refuge of lies: Psalm 52:6, 7, "The righteous also shall see, and fear, and shall laugh at him. Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness." Much need is there then to take heed to the advice, Psalm 62:10, If riches increase, set not your heart upon them.
[3.] Nor make your own works and duties your refuge. Paul could not trust himself under that covert, but desired to be "found in Christ, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Philippians 3:9. It is natural to men, when conscience is raised on them, and begins to pursue them, to flee to their own works and doings, and to seek refuge about mount Sinai for their guilty souls, as the Jews did, who sought after righteousness, not by faith, but as it were by the works of the law, Romans 9:33. Your only safety is under the covert of blood.
[4.] Nor uncovenanted mercy, mercy for mere mercy's sake, as many do, who, not careful to be savingly interested in Christ, betake themselves to mercy, without betaking themselves to Christ by faith. These, justice will draw from the horns of the altar; for without shedding of blood is no remission, Hebrews 9:22. It is mercy through a atoning sacrifice , that is the only safe refuge for a guilty creature; for, said the publican, God be merciful [propitious Gr.] to me a sinner, Luke 18:11.
2. Improve your refuge for safety, comfort and establishment in all cases. This is the life of faith which all believers are called to as that wherein their duty and interest jointly lie, Galatians 2:20, "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 loved me, and gave himself for me." And,
(1.) With respect to sin, improve your refuge. When you are assaulted with temptation from the devil, the world, and the flesh, betake yourselves to God in Christ for safety and preservation, as Paul did, Romans 7:24, 25, forfeited. You are in this world as in a wilderness, where your souls' enemies are ready to attack you, and cause you to violate your fidelity to your Lord and Husband; you should then cry out to him, that you suffer violence, and flee into the arms of his grace, where you may be safe. Thus did Paul, 2 Corinthians 12:9, who being harassed with a thorn in the flesh, a messenger of Satan, besought the Lord, that it might depart from him; and received this answer, "My grace is sufficient for you; for my strength is made perfect in weakness." Mens' grappling with temptation in their own strength, is the cause why so often they come foul off, Proverbs 28:26, He who trusts in his own heart, is a fool.
(2.) With respect to the law as a covenant of works. There is no standing before it, but under this covert. Sometimes it invades the believer, and makes high demands of him for his salvation.
[1.] You are a sinner, and justice must be satisfied for your sin: then flee you into your refuge, and hide yourself in the wounds of the Redeemer; plead the satisfaction of his death and sufferings, and hold them between you and the fiery law: so shall you stop its mouth, Job 33:23, 24, "If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness: then he is gracious unto him, and says, Deliver him from going down to the pit, I have found a ransom."
[2.] You can not have a right to Heaven without working for it works perfectly good, and exactly agreeable to the law. For it is written, "Cursed is every one that continues not in all things which are written in the book of the law to do them," Galatians 3:10. Then improve your refuge, and by faith laying hold on Christ's perfect obedience to all the ten commands, plead that as your security, and so you shall be safe, Romans 5:5, "To him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness."
[3.] If the law yet insist and say, But your nature is corrupt and stained; flee to your refuge, and plead the holiness of Christ's birth and nature, by virtue of which imputed to you, you are without spot before the throne of God, Canticles 4:7; Romans 4:8, both formerly cited. Here is your only safety in this case.
(3.) With respect to the evil day, Jeremiah 17:17. We have just ground to expect a day of trial, a day of common calamity, and this church and land, as well as each of us may lay our account with personal trials and afflictions. And we should improve our refuge in that case for our comfort and establishment.
[1.] Before it come. The prospect of trials is often very heavy, and unbelief taking a view of them, is ready to rack and torture the heart with that, how one shall he carried through. But the man who has taken God for his refuge, should improve it, so as to establish his heart in the faith of through-bearing, come what will come, Habakkuk 3:17, 18, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation." There is good reason for it: for however great the trial be, our refuge is sufficient both against sin and danger: therefore says Paul, Philippians 4:13, "I can do all things through Christ which strengthened me." Jeremiah 15:11. "Truly it shall be well with your remnant, truly I will cause the enemy to entreat you well in the time of evil, and in the time of affliction."
[2.] When it is come. Whatever storms blow, believers have such a cover over their heads, as may afford safety, comfort, and establishment: for if God be for us, who can be against us? Romans 8:31. There is a kindly invitation given to all God's people, with respect to the evil day, Isaiah 26:20. "Come, my people, enter you into your chambers, and shut your doors about you: hide yourself as it were for a little moment, until the indignation be over and past." And the voice of faith in answer thereto is, "My soul trusts in you: yes, in the shadow of your wings will I make my refuge, until these calamities be over and past," Psalm 57:1. It is good news, that Zion's God reigns, whatever the time brings forth.
(4.) With respect to death. Death is of all terribles, the most terrible, and is therefore called the king of terrors. But those who have taken God in Christ for their refuge, have what may comfort and establish them, even in that case. Even from the last enemy God it a refuge. So that,
[1.] The fear of death ought not to perplex and terrify them. David could say, "Yes, though I walk through the valley of the shadow of death, I will fear no evil: for you are with me, your rod and your staff they comfort me," Psalm 23:4. Death can do no harm to those whose refuge the Lord is. For,
[2.] The sting of death cannot reach them. They may sit within their refuge and sing, "O death; where is your sting? O grave, where is your victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which gives us the victory through our Lord Jesus Christ." 1 Corinthians 15:55, 56, 57. The refuge was provided against sin and death in a peculiar manner, and they may expect all safety in it, under the covert of the wings of a crucified Redeemer. And it is the weakness of faith that makes them so fearful about it.
SECONDLY. You who cannot be brought to say unto God in Christ You are my refuge and my portion, to take God in Christ for your refuge; I would have you,
1. To reflect on the folly of this your course. And you may see it, if you consider, that,
(1.) There is no safety for you without this refuge. You are guilty and the avenger is the justice of God, by which you will undoubtedly fall, if you get not within this refuge. You must either be in Christ, or God will pursue you as an enemy. And,
[1.] He is a just God, and you cannot escape by flattering him, Genesis 18:25. Shall not the Judge of all the earth do right?
[2.] He is everywhere present and you cannot flee from him, Psalm 139:7.
[3.] He is omnipotent; and so you cannot resist him and make head against him. "Who has hardened himself against him and has prospered?" Job 9:4.
[4.] He is eternal, and you cannot outlive him. See 2 Thessalonians 1:6–9.
(2.) That however long you delay, you must draw to it at last, or perish. And who knows but you may come too late?
2. I would have you instantly to repent, and turn to this refuge, Zechariah 9:12. "Turn you to the stronghold, you prisoners of hope." Though you have sit many calls, and given Christ many refusals, yet there is room for your saying unto him, You are my refuge, and my portion; he allows you to take your word again, and rue upon him. Jeremiah 13:27. O Jerusalem, will you not be made clean? when shall it once be? How peremptory were the people in their refusal, Jeremiah 2:25. "You said, There is no hope. No, for I have loved strangers, and after them will I go." Yet see chapter 3:1. "But you have played the harlot with many lovers; yet return again to me, says the Lord." Christ insists upon your saying to him, You are my refuge, and my portion; gives you one offer of himself after another: why so, but because he would have you yet to be wise, and turn to him. Come, then, sinners, while yet there is room.
GOD IN CHRIST THE BELIEVER'S PORTION
PSALM 142:5, "I cried unto you, O Lord, I said, you are my refuge, and my portion, in the land of the living."
HAVING considered the nature of the refuge and portion mentioned in the text, especially that of the refuge, and shown that those who have taken God in Christ for their refuge and portion, should recognize their so doing, I now proceed to another doctrine from the words, namely,
DOCTRINE. To those who have sincerely made God in Christ their refuge, the same God in Christ is their portion to live on in that refuge.
In discoursing from this doctrine, I shall,
I. Consider God in Christ as a portion to live on.
II. Show in what respects he is the believer's portion, or the portion of those who have taken him for their refuge.
III. Confirm the doctrine,
IV. Make some practical improvement.
I. I am to consider God in Christ as a portion to live on. For understanding this, consider,
First, Man needed and does need a portion. Portions are given to supply wants, and answer the needs of those who get them. The need is twofold.
1. By necessity of nature, from the moment of his being, he needed a portion, something without himself to live upon. Innocent Adam did not need a refuge to flee to, guilt brought on that necessity. While he kept free from sin, none could do him harm. But he needed a portion as he was a creature, and therefore was not self-sufficient, which is an incommunicable property of God, Genesis 17:1. I am God all-sufficient. God was infinitely happy in himself before there was any creature; but no creature can be happy in itself, having desires to be satisfied, that must be satisfied from another quarter.
2. By necessity of loss. God himself, without the intervention of a mediator, was man's portion at first, and the well-furnished world was but an addition to the bargain, Genesis 1:26, 27. It was never given him for his portion; for it was what his innocent soul could never have subsisted on. But when he gave him every herb for the support of his earthly part, he gave him himself as his God for the support of his heavenly part. But man by sin lost his portion, God turning his enemy, and all access to the enjoyment of God being stopped. Thus mankind was left in a starving condition.
Secondly, The same way that God became a refuge to which guilty sinners might have access, he became a portion to which starving sinners might have access, namely, in Christ. The former drew with it the latter.
1. None less than a God could ever be a sufficient portion to man. Indeed if a man had no nobler part than the body, the earth of which it was made, might be a sufficient portion to him, as it is to the beasts. But since he is endowed with a rational soul, which is capable of desires that all the creation cannot satisfy, and none but God himself can, it is evident, that only God himself can be a sufficient portion to man.
2. But an absolute God could never be enjoyed as a portion by a sinful creature. Justice stood in the way of it, which requires the sinner to die the death, according to the threatening, Genesis 2:17, "In the day that you eat thereof, you shall surely die;" and therefore forbade the enjoying of their portion, by which the sinner might live. What was the life promised in the covenant of works, but that complete happiness flowing from the full enjoyment of God in Heaven, and the happiness flowing from the full enjoyment of him here? The covenant then being broken, the justice of God necessarily staved him off from this.
4. But God having clothed himself with our nature in the person of the Son, and so became a refuge to the guilty creature, he became also a portion for the starving creature, upon which it might live. As a refuge we find in him a covert from revenging wrath, and what fully answers the demands of the law on our account. Hence taking him for our refuge, and so sheltering ourselves under the shade of a crucified Redeemer, in whom dwells the fullness of the Godhead, there is nothing to hinder our enjoyment of him as our portion, Psalm 16:5, 10.
Thirdly, God in Christ then is a portion, legally destined for, and offered to sinners in the gospel. He is a portion for them to live on, as well as a refuge for them to flee unto, John 3:16, "God so loved the world, that he gave his only-begotten Son, that whoever believes in him, should not perish, but have everlasting life." I take up this in these three things.
1. The soul of man may live on the enjoyment of God (Lamentations 3:24.) in Christ. It needs no more to make it live happily, John 6:57. He who eats me, even he shall live by me. The prodigal, when he was minded to return to his father, was convinced of this, Luke 15:17, "How many hired servants of my father's have bread enough and to spare, and I perish with hunger!" And if you ask, What is this bread? our Lord Christ answers, John 6:51, "I am the living bread which came down from Heaven: if any man eat of this bread, he shall live forever: and the bread that I will give, is my flesh, which I will give for the life of the world." And if you ask, Where the strength of this bread lies for nourishing of the soul? it is answered, John 6:63, "It is the Spirit that quickens, the flesh profits nothing: the words that I speak unto you, they are spirit, and they are life, Colossians 2:9, 10. For in him dwells all the fullness of the Godhead bodily. And you are complete in him, who is the head of all principality and power." The enjoyment of God in Christ,
(1.) Removes the maladies of the soul, Psalm 103.
3. Bless the Lord, O my soul,—who heals all your diseases. Sin has cast the soul into extreme disorders, has left it in a diseased condition, and the sickness is mortal, which the soul cannot miss to die of eternally, if it be not cured, John 8:24, If you believe not that I am he, you shall die in your sins. It is cast into a fever of raging lusts, which cause in it many irregular and preternatural desires. And the answering of these desires does but increase the distemper of the soul. Men whose portion the world is, endeavor to satisfy them from their portion, but all in vain, Ecclesiastes 1:8, "The eye is not satisfied with seeing, nor the ear filled with hearing." Habakkuk 2:5. "He is a proud man, neither keeps at home, who enlarges his desire as Hell, and is as death, and cannot be satisfied." Neither can they be satisfied from a holy God, whose holiness is perfectly opposite to their nature. But here lies the matter:
The enjoyment of God in Christ kills these desires, and frees the soul from them, according to the measure of it, John 4:14, "Whoever drinks of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." Like as the feverish man's drought is slaked, according to the measure of his recovery wrought by some suitable remedy: so God in Christ being enjoyed by faith, the irregular desires or lusts of the soul die; and when God in Christ shall be perfectly enjoyed in Heaven, they shall be perfectly expelled out of the soul, Hebrews 12:23. Thus mortification is the effect of the enjoyment of God in Christ: and as lusts die, the soul lives, lives happily and comfortably.
(2.) It satisfies the regular cravings of the soul, Isaiah 55:2. "Hearken diligently unto me, and eat yo that which is good, and let your soul delight itself in fatness." Take away the lustings, flowing from the distemper of the soul by sin, the desires of the heart are brought into a narrow compass, all centering in one thing, namely, what is really needful and useful for the soul's well-being, Luke 10 ult. One thing is needful. Psalm 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." And that is to be found in the enjoyment of God in Christ, Psalm 27:4, and 73:25, forfeited. Now the regular craving of the soul may be comprised in these two things.
[1.] A desire of what may perfect its nature. Everything has a native inclination towards its own perfection: and the sinful creature being made a new creature, has a strong inclination to its own perfection, and consequently desires what may advance that. Hence we read of the lusting of the Spirit, Galatians 5:17, the groanings of the gracious soul under the remains of corruption, Romans 7:24. Now that which is perfecting to the renewed soul is the transformation of it into the image of God, 1 John 3:2. For this is it by which it is brought back into the happy state it was created in at first, Genesis 1:27. And without question everything is the more perfect, the nearer it comes to the likeness of him who is the fountain of all perfection. And therefore holiness is indeed the happiness and the life of the soul. Now the enjoyment of God in Christ answers the desire of the soul, according to the measure theroof. And in Christ there is a fullness for satisfying of it; for in him there is a fullness of the Spirit of sanctification, with light, life, strength, etc. and whatever is necessary for nourishing up the new creature to perfection, John 1:16. Revelation 3:1. And through the enjoyment of God in him, the perfection of the soul is carried on, according to the degrees of the enjoyment, 2 Corinthians 4:18.
[2.] A desire of what may continue it in its perfection. This also is what everything has a native inclination to, since nothing can desire its own destruction. And this the new creature or renewed soul is also endowed with, namely, a desire of its being forever continued in the state of perfection once attained unto. But what portion is sufficient for such a boundless desire of the soul? Not this world surely, which will not last, but will be burnt up; but the eternal God, the everlasting Father, of infinite perfections, who is an inexhaustible fountain of perfection forever. Therefore says the psalmist, "My flesh and my heart fails: but God is the strength of my heart, and my portion forever," Psalm 73:26.
2. There is a sufficiency in God in Christ for the whole man, soul and body too, Romans 11:36, "For of him, and through him, and to him are all things." He is infinite in perfections, therefore there can be nothing wanting in him, which is necessary for the good of his creature any manner of way, Job 11:7, "Can you by searching find out God? can you find out the Almighty unto perfection?" Hence David says, Psalm 34:10, "They that seek the Lord shall not want any good thing." So that he who would have a portion that might furnish him with all he needs, both for his soul and his body, may have it in a God in Christ. Thus God in Christ is a portion the whole man may live on.
Question: How can that be?
Answer: 1. There is enough in God to give a man full contentment of heart in any lot whatever, to cause him say from inward feeling that he has enough, whatever be his wants, Philippians 4:11, I have learned, says the apostle, in whatever state I am, therewith to be content. Habakkuk 3:17, 18, formerly quoted. And that is equivalent to one's having all, and wanting nothing, 2 Corinthians 6:10, Philippians 4:18. A man living thus in a cottage, with coarse fare and a small measure of it, lives better than a discontented king in his palace, Luke 12:15, "For a man's life consists not in the abundance of the things which he possesses." God satisfies such as with marrow and fat, of which a small quantity fill so as the man desires no more, but rejoices in his portion.
2. All good things whatever, that are not formally in God, are eminently and virtually in him as in their cause, Matthew 19:17, 18. There is none good but one, that is God. That is to say, As one getting a great sum of money for his portion, may live upon it; because though it is not formally meat nor clothes, he cannot eat it nor clothe himself with the metal; yet it is virtually and in effect both meat and clothes, in so far as it can purchase these things to the man, and so is equivalent to all such things, Ecclesiastes 10:19, Money answers all things. Even so one getting God in Christ for his portion may live upon him; because he can furnish him with all good things whatever: so having him to be theirs, they have all in effect, since he has all, 1 Corinthians 3:21, not only all for the soul, but all for the body too.
These two grounds being laid, I say there is a sufficiency in a God in Christ for all that is necessary for the whole man; so that they who have him for their portion, have in him a sufficiency for the body as well as for the soul. And,
1st, For their maintenance, in meat and drink. That day the man takes God for his portion, his bread is baked, his provision is secured for time as well as for eternity. That is a clause in the disposition made to them of their portion, Psalm 37:3, Truly you shall be fed. Isaiah 33:16, Bread shall be given him, his waters shall be sure. All living is fed by him, Psalm 145:15. However poor and needy they may be, be who feeds his birds, will not neglect his babes, Psalm 147:9.
Question: But what can a man make of that sufficiency in God as a portion for maintenance, when he has empty pantries to go to?
Answer: If he go by faith to his portion as his maintenance, he may make these four things of it,
(1.) He may get providential provision brought to him in the channel of the covenant, that is, as an accomplishment of the promise on which he relies. And if that were bare bread and water, it will be more sweet to the godly man than the most delicious meats to one whose portion God is not. So I doubt not Elijah's fare was sweeter to him, 1 Kings 17:6. than the fare of Baal's priests at Jezebel's table. Godly persons in straits helped to live by faith, get many sweet experiences, which they want when their lot is more plentiful. And sure I am the creature never tastes so sweet, as when it comes in answer to prayer and faith in the promise.
(2.) He may get a little to serve far, as in the case of Daniel and his companions, Daniel 1:15, whose countenances, at the end of ten days, appeared fairer, and fatter in flesh, by living on pulse and water, than all the children which did eat the portion of the king's meat. Nature may be content with little, and grace with less; whereas lust can never get enough. There is a curse that insensibly wastes the provision of some; while the small provision of others, by God's blessing comes to be like the widow's barrel of meal, and cruise of oil, 1 Kings 17. She never had much, but yet she never wanted altogether. It is a certain truth, that man does not live by bread alone, Matthew 4:4; and that as men may eat plentifully, and not have enough, so they may be kept at very slender provision, and yet through grace have abundance.
(3.) When the streams are quite dry, he may get a draught of the fountain that will be strengthening and refreshful to his very body. Moses being in the mount with God, eat none for forty days, and missed neither meat nor drink. It is true, that was miraculous: but it tells us, that the godly man's portion is able to feed him without meat or drink. And I believe the experience of many of the saints proves, that a watering of grace to the soul is even sometimes refreshing and strengthening to the very body, agreeable to these scripture-texts, Isaiah 66:14. Your heart shall rejoice, and your bones shall flourish like an herb. Psalm 35:9, 19. "My soul shall be joyful in the Lord: it shall rejoice in his salvation. All my bones shall say, Lord, who is like unto you, which deliver the poor from him that is too strong for him, yes, the poor and the needy from him that spoils him?"
(4.) He may quietly and contentedly, in the faith of the promise, hang on at the door of his storehouse, not doubting but his Father will seasonably interpose for his help and relief, after he has tried him, and thus feed on hope, Psalm 37:3. Trust in the Lord, and do good, so shall you dwell in the land, and truly you shall be fed. And this is one of those ways how the Lord's people are satisfied in days of famine, verse 19. Do not you observe, that sometimes the hungry child cries for bread, and the mother gives him a promise of it some time after, and thereupon he is easy? And may we not think a promise embraced by faith, will have a satisfying influence on a child of God?
2dly, For their clothing. That likewise is an appurtenance of the saint's portion, Matthew 6:30. "If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith?" There is a lust for clothing and attire, for satisfying of which earth and seas, and even the most remote countries, Persia and the Indies, are ransacked: and yet that lust is not satisfied; still some new thing is desired. But, O the satisfaction of heart, where the man or woman lodges the key of their wardrobe in the hand of a God in Christ, believing that he will clothe them as is meet in his sight. This made the sheep skins and goat skins wherein the worthies, Hebrews 11:37. wandered about, more comfortable to them than the most gorgeous apparel could be to the persecutors.
3dly, For their housing or lodging, Psalm 90:1. Lord, you have been our dwelling-place in all generations. They that have God for their portion, though they were cast out of house and hold, will not want a place where they may lodge securely and comfortably. He who made a fiery furnace a comfortable lodging to the three children, can make any place sweet to his own. Jacob never lodged a night more comfortably, than when he dared not stay at his father's house for Esau, but got the vault of the heavens for the roof of his bed-chamber, the bare field for his bed, and a stone for his bolster, Genesis 28. That he preferred, as the house of God, to all the houses that ever his foot was in, verse 17.
4thly, For their provision with money. They that are lovers of it, shall never get enough of it, heap up as they will, Ecclesiastes 5:10. Nay, it is ruining to them who seek it, use it, and value themselves upon it, as their portion, 1 Timothy 6:10. "For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." But those whose portion God is, shall have as much of it as he sees they really need; and that is abundance, Job 22:25. You shall haw plenty of silver. If their portion furnish them not money, it will furnish them money-worth, what is as good and better, Hebrews silver of strength, ibid. The people of God might be very easy on this head, if they could believe that all the riches of the world belong to him, and are at his disposal, and that infinite wisdom and love carves out their portion of them; and that therefore if their part thereof be small, it is necessary for them that it should be so, and that want is made up another way, Hag. 2:8, 9. "The silver is mine, and the gold is mine, says the Lord of hosts. The glory of this latter house shall be greater than of the former, says the Lord of hosts: and in this place will I give peace, says the Lord of hosts."
Lastly, For a purchase to them. If men are for a heritage, some possession they might call their own, there is no such sure way for it as to take God in Christ for their portion. God gives bits of the earth, lairdships and lordships, etc. to some few of his children, though but few of them, 1 Corinthians 1:26. The greatest part of those who are so well provided now, are those who have no more to expect at his hand. But,
(1.) Whereas worldly men have but bits of this earth, that they can call theirs; they that have God for their portion, have a right to the whole earth as their Father's ground, Matthew 5:5. Blessed are the meek: for they shall inherit the earth. It is not the carnal worldlings that fight and worry one another for it, but the meek and quiet ones whose hearts rest in God, that shall inherit the earth. There is often a great difference between the saints and others in this earth in respect of their possessions; they whom God has least kindness for, oft-times get the largest share of earth: but between a believer and an unbeliever in that case there is just such a difference, as between the young heir and one of his father's tenants. The tenant may be in possession of much of the land, while the young heir possesses not a furrow of it: but he has a right to it all; the tenant has no more than what he must pay a dear rent for, and may be turned out of at the term.
(2.) Whereas worldly men's property is confined to this earth, and they have no peculiar interest in the visible heavens, air, sun, moon, and stars; the children of God's property extends to these also, and they have a peculiar interest in them, as the outworks of their Father's palace, Psalm 8:3. The visible heavens are a space of the universe, which Providence has kindly put beyond the reach of men to impropriate: so that the beggar and the king are equally free to the air, sun, moon, etc. If it had been otherwise, no doubt the men of the world would have divided these among them too, as well as they have done the earth, waters, and seas; so that the meaner sort would have had the light of the sun, moon, etc. to have paid for to the proprietors, as well as they have their houses and farms on the earth, etc. to pay for. But blessed be God, worldly men's heritage extends not that far. Yes, but the portioners of a God in Christ have a peculiar interest there, 1 Corinthians 3:21, 22. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours." Each of them may look up, and say, That is my sun and my moon, my stars, my air, purchased by the blood of my elder Brother, and disponed in the everlasting covenant by his Father to me, to give light to me, and for me to breathe in, by day and night, and discharged to wrong or hurt me, Psalm 121:6. "The sun shall not smite you by day; nor the moon by night."
(3.) Whereas worldly men have no claim at all to the highest heavens, and so have no place to go to when they shall be shaken out of the earth at the resurrection, but the pit of Hell; the heirs, the portioners of God in Christ, their great interest lies there. Heaven is their own country, their own city, kingdom, and mansion-house: it is their own home, which they shall never depart from, if once they were there. It is disposed to them with their portion, and Christ as their proxy has taken possession of it for them in their name, Hebrews 6:10. Where the forerunner is for us entered. Hence they are said to be settled there already, Ephesians 2:6. In one word, they enjoy all in their head, Colossians 2:9, 10.
3. Every man may have this God in Christ secured to him as his portion, in virtue of the everlasting covenant offered in the gospel. For thus the covenant is proposed to be believed, embraced, and appropriated by all to whom the gospel comes, Hebrews 8:10. "For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." A man's portion speaks a disposal of it to him by gift from the donor, and his property in it by claiming it as his own, and so accepting the gift. Thus God in Christ is a portion offered to all to whom the gospel comes, and a portion accepted by believers. I take up this in four things.
1st, The all which man is capable to enjoy, is divided into two great parts, God and the creature. This division was made by sin; for before it entered, man enjoyed God and the creature, the latter as the incast to the former: but man falling off from God, chose the creature as a portion in opposition to God, Luke 15:12, 13. "The younger said to his father, Father, give me the portion of goods that falls to me. And he divided unto them his living. And not many days after, the younger son gathered all together, and took his journey, into a far country, and there wasted his substance with riotous living." He left his father, with his portion. And thus all men by nature, while the two portions are set before them, grasp the creature as their portion.
2dly, Man by this choice brought himself into a wretched condition.
(1.) He betook himself to a portion that could never be sufficient for him, Isaiah 55:2. "Wherefore do you spend money for that which is not bread? and your labor for that which satisfies not?"
(2.) He lost all right to God as a portion any more. His name became Lo-ammi, Not my people, Hosea 1:9. Therefore men in their natural state are said to be without God, Ephesians 2:12; and if man had been ever so willing to have returned to the possession of God as his portion, by the first bargain, he could have had no access, more than the fallen angels, Genesis 3:22, 24. Yes and it was quite beyond his power to have procured himself access to God again as his portion.
3dly, God in Christ has freely made over himself as a portion to sinners, in the gospel; so that they all may, and are welcome to take possession of him as their portion again. This is Heaven's grant to poor sinners of the race of Adam, from which fallen angels are excluded, John 3:16. "God so loved the world, that he gave his only-begotten Son, that whoever believes in him, should not perish, but have everlasting life." Compare Proverbs 8:4. "Unto you, O men, I call; and my voice is to the sons of men." And thus the mercies of the covenant are called sinners' own mercies, John 2:8. and the living God the Savior of all men, 1 Timothy 4:10. and salvation the common salvation, Jude 3.
Question: But how has God made over himself to lost sinners of Adam's race, as a portion?
Answer: By way of free gift to be received by faith. Hence Christ is called the gift of God, John 4:10. Isaiah 9:6, John 6:32; his righteousness a gift, Romans 5:17. yes, and eternal life is given, 1 John 5:11. This is the free gift made by Heaven to Adam's family, so that they may by faith, every one of them, claim it, and take possession thereof, without fear of vicious intromission. And this is indeed the foundation of faith; for no man can warrantably take what he has no manner of right to, nor can any receive what is not first given him. There must be a giving on God's part, before their can be a receiving on our part, John 3:27.
The purpose of what is said on this head is, That there is a gift of this portion made to you and every one of you. And by this gospel it is intimated to you, 1 John 5:11. so that nothing remains to make it your own in a saving manner, but that you by faith claim it and take possession of it. You have a clear and solid ground on which you may do so, whatever be your case, Revelation 22:17. "Whoever will, let him take the water of life freely." And this brings me to the
4th and last thing, namely, Faith claims the gift of this portion, appropriates it, and takes possession thereof; so that it becomes actually the believer's own portion in a saving manner, John 1:12. The sinner convinced of his utter poverty and want, and the insufficiency of the whole creation to satisfy the soul in the starving condition that it is therefore in, hears and believes that God in Christ has given himself as a portion to sinners, and therefore to himself in particular, in the word of the promise of the gospel; and therefore trusts and confides in him as his portion, for happiness and satisfaction, upon the warrant of the word of grace. Thus faith takes possession, and says as in the text, "You are my portion. Lamentations 3:24. The Lord is my portion, says my soul, therefore will I hope in him. See Psalm 2 ult. Blessed are all they that put their trust in him. Isaiah 26:3, 4. You will keep him in perfect peace, whose mind is stayed on you; because he trusts in you. Trust in the Lord forever: for in the Lord JEHOVAH is everlasting strength." Thus the man renounces all other portions, believes a sufficiency in God, and that that sufficiency shall be made forthcoming to him, according to the promise, and so rest in God in Christ as his portion. This is saving faith, by which the soul takes God for its portion.
Even as if where a family is ruined and reduced to beggary, a friend of theirs should draw up a disposition, wherein he makes over to them his estate, unknown to them. And while they are going about in a starving condition, he causes intimate it to them, that they may come and claim it, and take possession of it, and so live on it. In that case, those of that family that claim it, enjoy it as their own: but if any of them will not believe the grant of the estate to be made to them, and therefore will not put in their claim to it, nor lay their weight on it; they must starve for all it, it never becomes theirs actually to any saving purpose. Adam's posterity is this family; God in Christ is the friend; the gospel promise in the Bible, is the disposition; the preaching of the gospel is the intimation; faith is the making of the claim; and unbelief is the not putting in a claim.
Thus have I shown you how God in Christ is a portion for sinners to live on. I shall,
Fourthly and lastly, Speak of the properties of this portion.
1. God in Christ is a suitable portion, Isaiah 55:2. "Eat you that which is good, and let your soul delight itself in fatness." Many have little satisfaction in the portion given them, because it is not suitable to their case: but God in Christ is a portion suited to all the necessities of poor sinners, and therefore they may rejoice in him, Isaiah 61:7. The whole world cannot make a suitable portion for man's soul. He spoke like a fool who said, "Soul, you have much goods laid up for many years; take your ease, eat, drink, and be merry," Luke 12:20. The soul being a spiritual substance, carnal things can never be a suitable portion to it, as being quite unsuitable to its nature. But God is a spirit, of infinite perfections, and therefore a suitable portion for the soul.
2. The double portion. Such a portion belonged to the first-born, Deuteronomy 21:17. by which we may understand that which Elisha prayed for: I pray you, said he to Elijah, let a double portion of your spirit be upon me. This seems to have had something typical in it: for all believers in Christ, in the language of the Holy Spirit, are first-born, Hebrews 12:23. denoting that to them belongs the blessing, the dominion, the priesthood, and the double portion. Now God in Christ is their portion, therefore he is the double portion. This world is but the single portion, a portion for unbelievers; whatever be theirs, God is not theirs: But they that have God for their portion, they have the good things of this life as the cast into the bargain, Matthew 6:33. 1 Timothy 4:8. God's dealing with saints and sinners, is like that of Abraham with his children, Genesis 25:5, 6. "Abraham gave all that he had unto Isaac. But unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away." All is the believer's, Romans 8:17. compare Hebrews 1:2.
3. A full portion, Colossians 1:19. "It pleased the Father, that in him should all fullness dwell;" compared with chapter 2:9. "In him dwells all the fullness of the Godhead bodily." There is no worldly portion that one has or can have, but there is always something wanting in it. There was a want even in paradise. The treasures and kingdoms of the greatest monarch on earth cannot furnish all things. But there is a fullness in God himself, he is all-sufficient, Genesis 17:1. Ephesians 1:23. The saints in Heaven are all filled by him, so that they want nothing; and sometimes he has filled saints on earth, that they have been made to cry, Hold, lest the earthen pitcher, the body, should burst with the incomes of his fullness.
4. A heart-satisfying portion, Psalm 63:5, 6. "My soul shall he satisfied, says David, as with marrow and fatness; and my month shall praise you with joyful lips," etc. Man's heart is a devouring depth, into which if one should cast the fullness of ten thousand worlds, it would all be swallowed up; and the heart would still be crying, Give, give. For the whole creation, yes all possible creations, cannot be commensurable to the desires of the soul of man; because the Creator enlarged its capacity to the enjoying of himself an infinite good, nothing less can truly satisfy or still its desires and cravings. But God himself is a portion satisfying to the soul: while he pours in of his goodness to the soul, it desires nothing beyond him, and nothing besides him, Psalm 73:25. "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." Here is a portion, in which the restless soul comes to rest, like the hungry infant set on the breast, Isaiah 66:11.
5. A certain and secure portion, Matthew 6:19, 20. "Lay not up for yourselves treasures upon earth, where moth and rust does corrupt, and where thieves break through and steal. But lay up for yourselves treasures in Heaven, where neither moth nor rust does corrupt, and where thieves do not break through nor steal." No worldly portion is so; all of that kind is but moveables, which may be lost: but the saint's portion is not so, Hebrews 12:28, "a kingdom which cannot be moved." How many have had riches and wealth sometime a-day, who have been robbed and spoiled of all, having nothing left them? But none can take away this portion; for "the gifts and calling of God are without repentance," Romans 9:29. And this is the advantage of having God for our portion, in the tenor of the second covenant, beyond that of the first, John 10:28, 29. "I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's hand."
6. A durable portion. As there is no losing of it, so there is no wasting of it neither, John 4:14. Many have had great portions in the world, who have got through them, having spent so prodigally that they have left themselves nothing. But this portion is infinite, so it is a well that can never be drawn dry. This is enough to bear the believer's ordinary and extraordinary charges, as the worthies, Hebrews 12 experienced.
7. An everlasting portion, Psalm 73:26. Though men's portion in the world neither be taken from them, nor wasted by them; yet it will last no longer with them than the dying hour. When the breath is out, it is no more theirs; it becomes the portion of others after them. But death takes not away the believer's portion: therefore is the phrase, "Lay up for yourselves," Matthew 6:20. He will be the believer's portion in time and throughout eternity. And hence it follows, that he is,
8. Lastly, A nonsuch portion, the best of portions, the most desirable portion: no portion comparable to him, Jeremiah 10:15, 16. "They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things, and Israel is the rod of his inheritance; the Lord of hosts is his name," Psalm 17:14, 15. And so the believer reckons all but loss and dung in comparison of a God in Christ, Philippians 3:8. So the world's portion being put in competition with Christ and his heavy cross, the Lord's people have rejoiced in their portion in the midst of the most cruel sufferings, and would not have exchanged their portion with their persecutors' fullness and ease.
II. The next general head is to show in what respects God in Christ is the portion of his people, or the portion of those who have taken him for their refuge.
1. They have and possess him as their portion in virtue of the covenant of grace, which is the disposition they have to it, Hebrews 8:10. Being brought within the covenant, they are secured in this which is the portion of God's covenant-people, his children and heirs. Others have the offer and grant of this portion, but they are actually possessed of it.
2. They desire him above all for their portion, Psalm 73:25. often cited. They have seen the vanity and emptiness of created things for a portion, Psalm 27:14. the fullness and sufficiency of God in Christ; and therefore their desires terminate in him for a portion, John 14:8. Psalm 27:4. They desire him only, wholly and forever. And so he is called their desire, Hag, 2:7. all their desires of a portion centering in him.
3. They choose him for their portion. When the two parts into which the all is divided, are set before them, and they are bid choose, their souls take hold of a God in Christ, and say, You are my portion; I will take you as my portion and inheritance before all the world, Joshua 24:15. They halt not, as many, between two opinions: they are determined, they are brought to a point; he is their choice.
4. They claim him as their portion, Lamentations 3:24. You are my portion, says my soul. Their souls say with Thomas, My Lord, and my God. It is the proper work of faith to claim him as theirs. God insists on this, that they should claim him, Jeremiah 3:4, "Will you not from this time cry unto me, My Father, you are the guide of my youth?" He promises that they shall claim him, verse 19. I said, you shall call me, My Father. And the Spirit of Christ in them causes them to claim him, Romans 8:15, "You have received the Spirit of adoption, whereby we cry, Abba, Father. Galatians 4:6. God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." According to the measure of their faith, so is their claim, strong or weak, clear or not clear: but wherever faith is, it does claim God in Christ as theirs. Doubts and darkness may indeed so over-cloud the believer, that he cannot perceive his claiming God in Christ as his, it is like a pulse so weak that it can hardly be felt: yes, he may be at that, that he says, he has no claim to him as his, that he dare not, cannot claim him as his God or portion: and yet bid him in that case quit his claim; he would not do it for a thousand worlds: which argues that he has a real claim, though to him as it were imperceptible.
5. Lastly, They rest in him as their portion, Hebrews 4:3. We which have believed, do enter into rest. Their poor hungry souls have been seeking a portion to live on. While they sought among the creatures for it, they could find nothing to rest in as a portion: but a discovery of God in Christ being made to them, and they apprehending him by faith, their souls say within them now, This is my rest. They are like the merchant-man, seeking goodly pearls: who when he had found one pearl of great price, went and sold all that he had, and bought it, Matthew 13:45, 46. They see that there is a fullness in him to satisfy their souls, to answer all their needs, and supply all their wants: so they rest in him as their portion.
III. I proceed now to confirm the doctrine. It appears from,
1. The nature of God, particularly his all-sufficiency and goodness. There is enough in him for all that sinners stand in need of: so he needs not send them for their provision to another quarter. He is good, infinitely good; and therefore ready to communicate of his sufficiency to his own, Psalm 119:68. You are good, and do good; and will not send them to another. And so it is indeed, Psalm 84:11. The Lord God is a sun and shield; a shield for protection, and a sun for provision.
2. The nature of the covenant, which is for provision as well as protection of those who come into it. The leading promise of the covenant, Hebrews 8:10. I will be to them a God, and they shall be to me a people, imports the one as well as the other. And so both are promised together, Psalm 84:11, just quoted. God's covenant is not like the treacherous covenant the Duke of Alva made with some, to whom he promised them their life, but afterwards starved them, pretending he had not promised them meat too. No; I say unto you, says Christ, Take no thought (I. e. anxious or perplexing thought) for you life, what you shall eat, or what you shall drink; nor yet for your body, what you shall put on: Is not the life more than meat, and the body than clothing? Matthew 6:25. It is a full covenant wherein all is secured to believers, Revelation 21:7. He who overcomes shall inherit all things. It is a covenant of service, and masters give provision as well as protection to their servants; a marriage-covenant, and the husband, if he be able, will surely maintain his own wife.
3. The nature of faith, which is the soul's going to God in Christ for rest; and that not only for rest to the conscience, under the covert of blood as a refuge; but for rest to the heart, in an all-sufficient God as a portion, Matthew 11:28. This last as well as the former is the errand faith goes to God in Christ upon: and doubtless it cannot come amiss, for it obtains all, that being the constant rule of the dispensation of grace, According to your faith be it unto you.
4. The honor of God requires it, Hebrews 11:16. God is not ashamed to be called their God. Believers go to him and trust in him for all, and it lies upon the honor of God to provide for them, as well as to protect them. Has he said, "If any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel," 1 Timothy 5:8 and will he not see to the protection of his own family? Is it not a dishonor to any man of ability, to have his spouse or children hanging on about the hand of strangers, for something to live on? So it reflects dishonor on God, that his people hang on so about the world's door: and we may be sure they need not do it, John 4:14.
5. The comfort and happiness of believers require it. It is not possible they can be provided otherwise with a portion on which they may live, John 6:68. Lord, said Peter, to whom shall we go? you have the words of eternal life. Though while they lived in their natural state, they could like the prodigal feed on husks like the swine; yet their new nature cannot now relish such entertainment. Hence proceed those breathings of the new nature in them, "O God, you are my God, early will I seek you: my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where no water is," Psalm 63:1. And these desires are of the Lord's own kindling, and therefore he cannot but satisfy them, by being a portion to them himself. May not the whole creation say to the soul in these breathings, as 2 Kings 6:27. If the Lord do not help you, whence shall I help you?
6. Lastly, The duty of believers supposes it. It is their duty to live on a God in Christ as their portion, Isaiah 55:2. Eat you that which is good, and let your soul delight itself in fatness. This very thing is the life of faith, which is the great thing God requires of his people. Hence Paul says, "The life which I now live in the flesh, I live by the faith of the Son of God," Galatians 2:20. Compare John 6:27, 29. "Labor not for the meat which perishes, but for that meat which endures unto everlasting life, which the Son of man shall give unto you: for him has God the Father sealed. This is the work of God, that you believe in him whom he has sent." It is their privilege, verse 57. He who eats me, even he shall live by me: and consequently their duty to live by him. They ought to live on him, and lay all their wants upon him, Psalm 55:22. Cast your burden upon the Lord, and he shall sustain you. Consequently he is their portion to live upon. He takes it ill at their hands, that they seek to any other for supply; this says, they are welcome to him.
I come now to the practical improvement of this comfortable subject, which I shall discuss in a threefold use, namely, of information, trial, and exhortation.
USE I. Of information. Hence we may learn,
1. The happiness of believers. They have in a God in Christ what makes them happy persons indeed. There are but two things necessary to make a guilty creature happy, namely, suitable protection and provision. The first removes evil from them, the last furnishes them with necessary good. In God the believer has both; for he is both a refuge to them, and a portion in that refuge. Wherefore we may conclude, as Psalm 2 ult. Blessed are they that put their trust in him.
2. The unhappiness of believers. They are poor portionless creatures, whatever they enjoy in the world; for any portion they have, is not worth the name. It is but a creature-portion, and that will be but a time-portion; it will neither satisfy, nor will it last with them. And therefore the Spirit of God speaks very diminutively of it, Proverbs 23:5. "Will you set your eyes upon that which is not? for riches certainly make themselves wings, they fly away as an eagle towards Heaven." Matthew 13:12. Whoever has not, from him shall be taken away, even that he has. God is not their portion, for he is not their refuge: they have not a God to live upon as their God, since they are not by faith seated under his shadow.
3. Justification and sanctification are inseparable; for to whom God is a refuge he is also a portion. Faith takes God in Christ for a refuge, and so the soul is justified, Romans 8:1. There is now no condemnation to them which are in Christ Jesus. It takes him for a portion, and so the soul is sanctified, Ephesians 2:20, 21. "You are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together, grows unto a holy temple in the Lord." Think not that you shall separate what God has so closely joined. You that are unholy in your lives, may assure yourselves that your sins are not pardoned. The reigning power of sin in you may assure you, that it has yet its condemning power over you. If the guilt of it were taken away, the reigning power of it would be broken. Alas! how do men deceive themselves? They will be called by Christ's name; but they will eat their own bread. They will pretend to make Christ the rest of their consciences, while their hearts cannot rest in him, but in their lusts. But water as well as blood came out of Christ's pierced side: and if you be sprinkled with the blood to the remission of your sin, you are sprinkled with the water too, for the sanctification of your hearts and lives.
4. However, justification in the order of nature goes before sanctification. First, God is the sinner's refuge, and then he becomes his portion, Romans 4:5. "To him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness." Whoever then would be made holy, and would attain to true evangelical repentance, which is the top-branch of true holiness, and the compend of all good works, must seek to be justified by faith in order thereunto. For until once the curse be taken off the soul in justification, how is it possible it should bring forth any good fruit? How can God become the portion of the sinner, until once he is become his refuge? A legal repentance may and does go before the remission of sin as to the guilt of eternal wrath; but true gospel repentance follows it, and that inseparably, Luke 7:47. Her sins which are many, are forgiven; for she loved much.
5. Believers are so set up with a portion, that they cannot break. Since God himself is their portion, they can never be poor; they will have enough in the worst of times, Psalm 23:1, The Lord is my shepherd, says David, I shall not want. The believer's portion is not like that of the world, consisting of moveables, which may be taken from them; but it is a kingdom which cannot he moved, Hebrews 12:28. The Chaldeans and Sabeans took away Job's cattle, but not his God and portion; and therefore he could say after all his sad losses, Is not my help in me? Job 6:13. The believer is like the landed man; though robbers take away his money, they cannot take away his land too: though a flood sweep away the crop, yet it leaves his ground still; so that he has whereon to live. Hence an eminent prophet said, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stall: yet I will rejoice in the Lord, I will joy in the God of my salvation," Habakkuk 3:17, 18.
6. Lastly, God is all-sufficient. Who but one all-sufficient could be a portion to all that flee into the great refuge? How great must that portion be, which all the saints from Adam have lived, and shall live upon, to the last that shall be in the world; and that not only for time, but for eternity? They shall all be heirs--portioners, and all shall have enough. This world is but a sorry portion; one generation must go, that another may come, and enjoy it; for it cannot serve all together, as God in Christ can do.
USE II. Of trial. Hereby you may try whether you be within the precincts, bounds, and protection of the great Refuge, or not; that is, in effect, whether you be in Christ, or out of Christ; whether in a state of salvation or of condemnation?—This is a point of great weight, and it nearly concerns you to know, where you are, whether you are yet got within the liberties of the refuge, or yet without them. And I would offer some motives to press you to put this for a trial.
Motive 1. Life and death hang upon this point, Mark 16:16. He who believes, shall be saved; but he who believes not, shall be damned. Your eternal salvation or damnation depend upon it. All that are within the precincts of this refuge are safe; death cannot come over the line: all that are without them are in the utmost hazard of eternal destruction every moment, Psalm 7:12. If he turn not, he will whet his sword; he has bent his bow, and made it ready. There is no safety there; for it is the dominion of death, in which no man can be safe.
Motive 2. There are several particular differences between the state of them that are within, and of those that are without this refuge; and these differences are great and weighty. I will lay them before you in these five points,
1. In the matter of sin: there is no safety from it without this refuge, if you be not within this refuge, sin has all its power over you. It has a reigning power in you, so that do what you will, you can do nothing but sin, and cannot please God, Romans 8:8. They that are in the flesh, cannot please God. John 15:5. Without me you can do nothing. You may wrestle against it as you will, but you will never get victory over it, for that is got only within the refuge, 1 Corinthians 15:57. But thanks be to God, which gives us the victory, through our Lord Jesus Christ. Sin has a condemning power over you, it is armed with its sting against you, and keeps you under the guilt of eternal wrath, John 3:18. He who believes not, is condemned already. So it preys on you, as death on the carcase.—But if you be within the refuge, sin's dominion is broken unto you, Romans 6:14. Sin shall not have dominion over you: for you are not under the law, but under grace. And though it yet dwell in you, it shall never recover the dominion, but, like the house of Saul, grow weaker and weaker. And it cannot condemn you, more than the fire could burn the three children: for there is no condemnation to them which are in Christ Jesus, Romans 8:1. Our Lord Christ felt the condemning power of sin as a public person, and so can never repeat its sentence on those who are in him.
2. In the matter of the law as a covenant of works. It extends its dominion over all to the very border of the refuge: so all that are within the refuge are free from it, but all that are without are under it, Romans 6:14. So if you be without, you are under the covenant of works, which exacts obedience of you every way perfect, under the pain of the curse; and whatever comes short of perfection in your obedience is rejected. So that when you have done all you can, and the best you can: yet you and your works are all rejected of God because your works are not perfect. In the dominion you live in, less is not accepted. But if you be within the refuge, you are under the covenant of grace, where obedience, yes perfect obedience is indeed required, but not under pain of the curse, which Christ already has bore away from all who are in him. But sincere obedience is accepted, and God takes it kindly off their hands, though it is not perfect, for the sake of the Mediator's perfect obedience, which always appears within the refuge.
3. In the matter of the curse. All without the refuge are under the curse, by the sentence of the law bound over to the revenging wrath of God, Galatians 3:10. "Cursed is every one that continues not in all things which are written in the book of the law to do them. Romans 3:19. What things soever the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." But all within the refuge are freed from the curse, Galatians 3:13, Christ has redeemed us from the curse of the law, being made a curse for us.
4. In respect of Satan. All without the refuge are under his power, Acts 26:18. They are his captives, prisoners, servants or slaves, and members of the kingdom of darkness. But they that are within the refuge, are set free from the power of that enemy, Colossians 1:13, and reign in life through Jesus Christ.
5. Lastly, In the matter of death. To all without the refuge death is armed with its sting; but to those that are within it, it can do them no harm, 1 Corinthians 15:57, already quoted.
Motive 3. All of us are born without the refuge, being children of wrath, Ephesians 2:3. None enter within it but those who are born again. If you be living then in the state you were born in, you are without the refuge, and so in the miserable case you have heard of.
Motive 4. Sinners when once awakened see that there is no living without the refuge. Hence Peter's hearers, when pricked in their heart, cried out, What shall we do? Acts 2:37. No man could contentedly live in that case one moment, if he saw his danger.
Motive last. Many miss the entry into the refuge who seem to aim at it, Luke 13:24, and so seem to themselves and others to be in, while they really are out.
Now you may know if the Lord be your refuge by this: If the Lord be your portion to live on, he is your refuge. If you have taken God in Christ for your refuge, you have also taken him for your portion to live on. And whether God in Christ be your portion or not, you may know by these marks,
Mark 1. You will have a transcendent esteem of and value for him, and love of him above all. He will have the highest seat in your judgment and practical understanding, in your heart, and in your affections, Luke 14:26. Propriety in a thing raises the value for it. A man will have a greater value for, and liking of his own cottage, than another man's castle. Hence the world is the chief in the minds and hearts of worldly men; they love the world, and the things that are in the world, 1 John 2:15. But God in Christ is chief with the saints. The great pleasure of the former lies in appropriating the things of the world: so the worldly man has his great pleasure in earthly Mys Hosea 2:5. "She said, I will go after my lovers, that give me my bread and ray water, my wool and my flax; mine oil and my drink." Daniel 4:30. "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty?" The great pleasure of the latter lies in appropriating God in Christ: so they have their greatest pleasure in spiritual and heavenly Mys, as Psalm 18:2, "The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I must trust, my buckler, and the horn of my salvation, and my high tower.
2. You will be so disposed as to be satisfied in the enjoyment of God in Christ, even in the want of other things, Habakkuk 3:17, 18, forfeited. This is the rest of the soul in God as a portion, Psalm 73:25, "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." Men who have the world for their portion, are very easy in the want of the enjoyment of God; they reign as kings without him, and rejoice in their portion. And the saints give worldly men the peel of that, being easy in the enjoyment of God, under the want of those things that worldly men set their hearts on, Galatians 6:14, "God forbid, says the apostle, that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Though alas! worldly men being altogether flesh, and the saints being spiritual but in part, the latter cannot get up to the measure of the former, to care quite as little for the world as they do for God.
3. You will not be content with anything without him, Psalm 63:1, "O God, you are my God, early will I seek you: my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where no water is." No less than a God can afford a rest to the gracious soul: nothing can fill up his room to those whose portion he is. Carnal men whose portion is the creature, take their creature-portion from them, and they cry out, What have I more? Jude. 18:24. If their worldly enjoyments go, the pillow is taken quite from under their head, and they cannot be content even with a God without them, Exodus 5:7–9. Esau says, Genesis 25:32. "Behold, I am at the point to die: and what profit shall this birth-right do to me?" And if God go, the pillow is taken from under the saint's head, and all the world cannot make him a bed, where he can lie easy: but still he cries, My God, my God, why have you forsaken me? Psalm 22:1.
Objection But may not a gracious soul sometimes be very easy, even when the Lord is departed from him?
Answer: It is true, it may be so, when they are spiritually asleep: but yet they are never so fast asleep, but they have some uneasiness on that head, as the spouse had, Canticles 5:2, I sleep, but my heart wakes. And there is still a secret discontent in the soul with all things while he is away. And they will not lie always still in that case, but will awake, and clearly show that nothing without a God can content them, Canticles 3:1, etc.
4. He will be your chief concern, Matthew 6:21. Where your treasure is, says our Lord, there will your heart be also. Whatever it be that a man takes for his portion, he will be mainly taken up about that. Men that have their portion in this life, the things of this life are their main business: these get their sleeping and waking thoughts: all things else must yield thereto, and what concerns their souls is dragged at the heels of those things: and is cut and carved as may best consist with the advancing of them. And men whose portion the Lord is, it is their main business to enjoy him; as David witnesses, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple," Psalm 27:4. It is their greatest care to obtain his favor, for Psalm 30:5. In his favor is life. And all other things must yield thereto, Philippians 3:8. "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 that I may win Christ."
5. It will be your great desire, and sincere endeavor, to be like him, 1 John 3:3. Men generally look like their portion. It is known upon them, whether they have a small and poor portion, or a great and fat portion. And they that have God for their portion, will be like him in holiness, and it will be their desire and endeavor to be more and more like him, in all his imitable perfections, 2 Corinthians 3:18. God was in Christ, reconciling the world to himself, and gave us a copy of holiness and righteousness, love and beneficence to mankind, meekness, patience, etc. and his people will follow these.
6. It will be your great design to please him in all things, by having respect unto all his commandments, Psalm 119:6. She that is married takes the husband instead of all others, leaving father and mother for him; and so labors how to please her husband. And they that take God for their portion instead of all others, will be careful to please him, and walk by his direction in all things, Psalm 45:10. His will, will be not only the rule, but the reason of duty to them: and what is his pleasure they will not willingly baulk. He is their portion, and so their all. And so their obedience is limited.
7. Lastly, It will be upon his own that you will serve him, Galatians 2:20. I live, says the apostle, yet not I, but Christ lives in me. Philippians 4:13. I can do all things through Christ which strengthens me. Hypocrites never take God for their portion; they seem to themselves to have of their own; and upon that they serve him, leaning to their own abilities, like hired servants. But the saints, convinced they have nothing of their own, live on him as their portion, depending on him for strength, etc. in duties, Matthew 5:3. "Blessed are the poor in spirit: for theirs is the kingdom of Heaven."
USE III. Of exhortation; and that to those who have made God in Christ their refuge, and to those who are without a saving interest in him.
First, You who profess to have made God in Christ your refuge, carry as becomes those who have in him a portion to live on. And,
1. Hang not on about the door of the world and the lusts thereof, for satisfaction, as those who have no other portion but what they can squeeze out of these dry and fulsome breasts, John 4:14. Leave the husks which the swine do eat, to those poor prodigals that are not come to their Father's house. You have bread enough there. That contentment which others seek in these, you may have in God.
2. If the world smile on you, let it not have your heart, since it is not your portion, Psalm 62:10. "If riches increase, set not your heart upon them." Carry your heart lightly over time-enjoyments, and let it not dip in them. Though these are carnal men's good things, they are not your good things, Luke 16:25. Your portion is in your refuge.
If the world frown, bear it with holy courage. Whatever you lose, you can not lose your portion, which is in your refuge. Alas! it is sad to think that believers should appear in that case as if all were gone, since they never want a portion.
Secondly, You who want a saving interest in Christ as your refuge, seek to get God in Christ for your portion. For motives, consider,
1. Nothing less can be a sufficient portion for you. Increase your portion in the world, as you will, you will still be in want, while God is not your portion. But in him your souls shall find complete satisfaction.
2. Any other portion may be lost. They that have not a God to live on, may soon be at that, they shall have nothing at all to live on. But if God be your portion, you shall never want.
3. What but a God in Christ can be a portion to you at death, at the judgment-day, and through eternity? All things will leave you at death, and you can carry nothing with you into the other world. What portion then can you have, if God is not your portion now?
5. If God be not your portion here, you will have a dreadful portion in the other world. God will then cut you asunder, and appoint you your portion with the hypocrites: there shall be weeping and gnashing of teeth, Matthew 24 ult. Remember what Abraham said to the rich man, Luke 16:25. "Son, remember that you in your life-time received your good things, and likewise Lazarus evil things; but now he is comforted, and you are tormented."
5. Lastly, God in Christ is now offering himself as a portion unto you; and you may have this enriching portion. Your work now is to embrace the offer, and close the bargain.
(1.) Guilty creatures, take a God in Christ for your refuge; so shall you be well provided for safety against the law, sin, death, and Hell.
(2.) Poor portionless creatures, take God in Christ for your portion. Renounce all other portions, and take him for your portion for time and eternity. So shall you be provided happily from this time and forever.
II. IN RELATION TO THEIR DISPOSITION AND PRACTICE AS CITIZENS OF ZION
THE CITIZEN OF ZION DESCRIBED
PSALM 15:1, "Lord, who shall abide in your tabernacle? who shall dwell in your holy hill?"
THIS psalm consists of a question and an answer. The former we have, verse 1. the latter, verse 2 to the end.
In the question may be considered,
1. The party propounding it; David, for it is a psalm of his. He was a good man, concerned for his own soul. And therefore he proposes it for his own behalf, to impress his own soul with the necessity of his answering the character of a citizen of Zion. He was a prophet concerned for the souls of others: therefore he proposes it for their behalf, to impress men with the necessity of their answering that character.
2. The party to whom it is propounded; it is to the Lord himself. He is the infallible Teacher, and the sovereign Lawgiver, who has settled the constitutions of his own kingdom: from whom therefore we must learn them, that we may conform ourselves thereto.
3. The question itself, propounded in old Testament terms. The tabernacle was that tent which God set up among them, and where he met with his people before the building of the temple. It was a moveable place; therefore one is said to abide or sojourn there. The holy hill is mount Zion, Psalm 2:6. comprehending the hill on which the temple was built afterwards by Solomon. That was a fixed habitation, therefore one is said to dwell there.
There are two parts of this question; and in New-testament language they are these.
(1.) Who shall be lodgers in God's lower house on earth, whom he will own as members of his family, and of the church militant, whom he will entertain with and admit to communion with himself in ordinances. There are many who call themselves of the holy city, and of his family, who flock about his tabernacle, whom he will disown as none of his, and so are strangers to the tabernacle-entertainment.
(2.) Who shall be dwellers in his upper house, inhabitants of Heaven, and pillars in the temple of God. There are many who will never come there. O, who are they who will be taken within the gates of the holy city, while others as unclean lepers are shut out? Who are they, as if he had said, that I may strive to be one of them?
4. The order of the question;
(1.) The sojourning in the lower; and then,
(2.) The dwelling in the upper house: intimating that one must first abide in the tabernacle below, before he can be admitted to the holy hill above.
The doctrine natively arising from the words is as follows, namely,
DOCTRINE. It challenges every one's most serious and solemn consideration, what sort of persons, sojourning with God here, shall be inhabitants of Heaven hereafter.
In discoursing from this doctrine, I shall,
I. Show what is implied in this object of our solemn and serious consideration.
II. Give the reasons of the doctrine.
III. Make some practical improvement.
1. I am to show what is implied in this object of our solemn and serious consideration.
FIRST, All shall not be inhabitants of Heaven: some will perish, and drop out of this earth into eternal darkness.
1. All the sons of men will not be saints in Heaven. There will be a great company on Christ's left hand at the great day, doomed to everlasting fire, Matthew 25:41. Many of Adam's family will be lost forever, as well as there are many of the angelic tribe lost. There are vessels of iniquity now, who will be vessels of wrath forever fitted for destruction. They may have pleasant spots of earth, and large portions of it, who will have no place in Heaven.
2. Many of those who are now about the tabernacle, will be a-missing in Heaven. Many members of the visible church are dead and rotten members, who will be cut off, and cast over the hedge, Matthew 7:21–23. "Not every one that says unto me, Lord, Lord, shall enter into the kingdom of Heaven: but he who does the will of my Father which is in Heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you that work iniquity." Luke 3:26, 27. "Then shall you begin to say, We have eaten and drunk in your presence, and you have taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me, all you workers of iniquity." To see those fall short of Heaven, who never had the tabernacle of God among them, is not strange: but many who in external privileges have been exalted to Heaven, will be brought down to Hell, Psalm 125 ult.
SECONDLY, They are persons of a distinguished character now, who shall be inhabitants of Heaven hereafter.
1. They are not of the common gang of the world, "walking according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience," Ephesians 2:2. The course of this world is the course of the multitude, and the multitude is on the road to destruction. Hence says our Lord, "Enter you in at the strait gate; for wide is the gate, and broad is the way that leads to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leads unto life, and few there be that find it." Matthew 7:13, 14. They are nonconformists to the world, who are content to be the world's wonder, Zechariah 3:8. not daring for their souls to venture on such practices as, being contrary to the law of God, others make no bones of, 1 Peter 4:4.
2. They are not of the common gang of professors neither, Matthew 25:2–4. Many professors are foolish virgins, that will get heaven's door cast in their face. They carry as if they had found out the secret of making concord between Christ and Belial, of reconciling the law to their lusts, of a broad and easy way to Heaven, wherein men may carry the cloak of religion, and need not put off the old man. Those who shall be inhabitants of Heaven are not so, Psalm 24:3, 4. "Who shall ascend into the hill of the Lord? and who shall stand in his holy place; He that has clean hands, and a pure heart; who has not lift up his soul unto vanity, nor sworn deceitfully."
3. Much less are they such as are of a distinguished character for wickedness, worse than the ordinary gang either of the world or of professors, Psalm 1:1. "Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful." There are many who distinguish themselves from others, by their loose speaking, lying, swearing, etc. their loose living in reveling, drunkenness, filthiness, injustice in their dealings, etc. These may expect a distinguished place in Hell, but none in Heaven if they repent not.
Now, that they are persons of a distinguished character now, who shall be inhabitants of Heaven hereafter, appears,
1. None but such have a right or title to Heaven, Matthew 25:34. "Then shall the king say unto them on his right hand, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And however men may get possessions on earth, by force, fraud, and injustice, without a just right thereto; there is no such purchase to be made of Heaven, or in it. Hence the apostle says, "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 them also that love his appearing," 2 Timothy 4:8. "And if a man strive for masteries, yet he is not crowned, except he strive lawfully," chapter 2:5. How can you think to be inhabitants of Heaven, that walk like the common gang of the world? Where is your title to it? You will say, you have a title by faith, you believe in Christ. If it be so, your title cannot be denied. But it is a demand that you will not get refuted, Show your faith by your works. A man may say he has faith, who has not works, but he cannot have faith without works, James 2:14. By faith a man gets a right to Heaven, but it is holiness of heart and life that is the evidence of that right. Hence says our Lord, "Blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in through the gates into the city, Revelation 22:14.
2. None but such are meet for it, and none come there, who are not made meet for it before they come. Hence the apostle gives thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light, Colossians 1:12. Every one is in this world made meet for their place in the other world. God makes his chosen ones meet for Heaven, and the reprobates themselves for Hell, Romans 9:22. And none but those of a distinguished character are,
(1.) Meet for the journey to Heaven. It is the hill of God, and it is not every one that is fit for going up that hill. The way to Heaven lies upward, the way to Hell is downward; therefore the latter is easy, and many chose it; the former is difficult, and none but those of a peculiar character and disposition have a heart for it. Hence the Lord says of Caleb, Numbers 14:24. "But my servant Caleb, because he had another spirit with him, and has followed me fully; him will I bring into the land, whereinto he went; and his seed shall possess it."
(2.) Meet for Heaven itself. It is a holy hill; and all is holy there. It is just the reverse of the unholy world, and the unholy heart: and if a man with an unrenewed nature and heart could possibly be let in there, he would think he were all wrong, and he would leave the holy God, angels, and saints, pleasures, and the place, and down again to the beloved world, where he would get company, profits, pleasures, etc. suitable to his mind. He would exchange the rivers of pleasures for the pleasures of the flesh and of the world.
THIRDLY, In this world they sojourn with God in his tabernacle, who shall be inhabitants of Heaven in the world to come.
Here I shall show,
1. What that sojourning is.
2. Why those who sojourn with God in his tabernacle, shall be inhabitants of Heaven in the world to come.
First, I am to show what that sojourning with God in his tabernacle is. It imports the following things.
1. The world is no more their home; they look on themselves as pilgrims and strangers on earth, and their head is homeward toward Heaven. Hence the apostle speaking of some of the Old Testament worthies, says, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country, from whence they came out, they might have had opportunity to have returned: but now they desire a better country, that is an heavenly: wherefore God is not ashamed to be called their God: for he has prepared for them a city," Hebrews 11:13–16. They are brought out of the house of bondage, and are on their wilderness journey through the world, Canticles 8:5; and the best convenience they have by the way is not the tents of sin, but the tabernacle of God. There they draw water out of the wells of salvation, while going through the valley of Baca.
2. They are in a peculiar manner consecrated to God and his service, presenting their bodies living sacrifices, holy, acceptable unto God, which is their reasonable service, Romans 12:1. All Israel had access to the outer court of the tabernacle, but the priests only to the tabernacle itself, as consecrated to God in a peculiar manner. While others are externally consecrated to God in baptism and the Lord's supper, they are all made priests to God, Revelation 1:6; they are a royal priesthood, 1 Peter 2:9. who shall be members of the general assembly of the first-born. They are made so in their conversion.
3. They are admitted to communion with God in ordinances public, private, and secret, and by tabernacle-communion with him are fitted for temple-communion with him above. Hence the Lord says, "O you that are named the house of Jacob, is the Spirit of the Lord straitened? are these his doings? do not my words do good to him that walks uprightly?" Micah 7:7. "Therefore with joy shall you draw water out of the wells of salvation," Isaiah 12:3. "If a man love me, says Christ, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him," John 14:23. The worshipers in the outer court only will get their eternal abode without among the dogs, sorcerers, etc.: but they that shall be inhabitants of Heaven, come farther in even into the tabernacle itself: their souls are fed at his table, they find the smell of his garments as of myrrh, aloes, and cassia; and if they miss it at any time, it is the grief of their souls, and they are never at rest until they recover it again.
Secondly, I am to show, why it is that those who in this world sojourn with God in his tabernacle, shall be inhabitants of Heaven in the world to come.
1. They are born from above there. It is the waters of the sanctuary that the Spirit moves for the regeneration of those who are born of the Spirit. The word is the seed whereof the new creature is formed, 1 Peter 1:23. Where God has a design of love to a people, he sets up his tabernacle among them, and gives his presence with ordinances for their conviction and conversion. "And so of Zion it shall be said, This man and that man was born in her," Psalm 87:5. And so it is natural for them to breathe in that air.
2. They are made meet for Heaven there, Ephesians 4:11, 12. They are nourished there unto eternal life; though those who remain dead in their sins receive nothing from ordinances but food to their lusts, whereby they grow worse and worse; those that are born for Heaven, are nursed up for it in ordinances. There the bride the Lamb's wife makes herself ready for the consummation of the marriage; there she gets the pledges of the Lord's love, his love-visits and love-tokens, until she be brought home; and there the travelers are refreshed for their journey, Canticles 4:6.
3. From thence are they transported to Heaven, as the Israelites from the wilderness to Canaan. The tabernacle is the nursery of grace, whence the trees of righteousness are transplanted into the garden of glory. It is the lower room of the house of God, from whence at death they are brought up to the higher rooms and mansions. And whoever sojourn not with God in the tabernacle below, shall never dwell with him in Heaven.
II. The next general head is to assign the reasons of the doctrine, or why every one should seriously and solemnly consider what sort of persons, sojourning with God here, shall be inhabitants of Heaven hereafter.
1. Because there is a Heaven and Hell, and every one must land in the one or the other at length. Sure the very being of a Heaven and Hell, being made known to us in the world, leaves men without excuse for the careless unthinking life they lead. Our being concerned in them challenges our consideration, since we are not as the beasts which being dead are done: and the weight and importance of them to us challenges the most solemn and serious consideration.
2. Because the laws of Heaven admit only such and such persons as are so and so qualified into it, and adjudge others to be excluded forever from it, John 3:3. "Except a man be born again, he cannot see the kingdom of God." Hebrews 12:14. "Without holiness no man shall see the Lord." Psalm 24:3, 4. forfeited. And therefore the apostle tells us, that "if we live after the flesh, we shall die; but if we through the Spirit do mortify the deeds of the body, we shall live," Romans 8:14. See Revelation 21 ult. "There shall in no wise enter into it anything that defiles, neither whatever works abomination, or makes a lie: but they which are written in the Lamb's book of life." This is a good reason for our most serious consideration of the matter.
3. Because none who are capable of consideration, will ever see Heaven without it. The work of grace begins there, Lamentations 3:40. "Let us search and try our ways, and turn again to the Lord." People may go rambling through the world at all adventures, they may go dreaming through it without serious thoughts of eternity, and land in the pit: but none will get to Heaven either of these ways.
4. Lastly, Because if we miss of Heaven, we are ruined eternally. Eternal salvation and damnation lie at stake: and if these cannot obtain solemn serious thoughts of us, our case is very desperate.
I come now to the application of this subject. And I exhort all of you solemnly, and seriously to consider, what sort of persons shall be inhabitants of Heaven. Take this matter to heart, and bestow some thoughts upon it. And,
1. Consider of it solemnly, fixedly, and deliberately: Thus says the Lord of hosts, Consider your ways, Hag. 1:5. You consider of other things deliberately and fixedly; why will you allow your soul-concerns only some passing thoughts by the by?
2. Consider of it with application to yourselves, Job 5 ult. "Lo this, we have searched it, so it is; hear it, and know you it for your good. Proverbs 9:12. "If you be wise, you shall be wise for yourself." Do this, that so you may see whether you yourselves be of that sort, that are in the road to Heaven, or not.
3. Consider of it practically, that you may set yourselves to thrust in among those that so run as they may obtain, so strive as they may enter, and use such violence as they may take it by force.
4. Lastly, Consider of it divinely, as sifting your souls before the Lord to understand it of himself by his word. If you take the verdict of the world, or of your own hearts in the matter, you will deceive yourselves; for so many are thought to get to Heaven, that will not be found there. For motives to press this, consider,
Motive 1. Heaven is not plenished but with chosen people, 2 Corinthians 6:17, 18. "Wherefore come out from among them, and be you separate, says the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty." Hell receives all comers, but many are sent off from the gates of Heaven, and refused access. Hence says our Lord, Luke 13:25. "When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are." None can come to Heaven, but,
1. Sealed ones, such as God has marked for himself, 2 Timothy 2:19. "The foundation of God stands sure, having his seal, The Lord knows them that are his." They are sealed in the hidden man of the heart, with the privy seal of the Spirit, Ephesians 1:13.—You were sealed with that holy Spirit of promise. God's own image is stamped on them, in knowledge, righteousness and holiness. In the day of their conversion, the Lord puts his seal on them, and says, "They shall be mine in the day that I make up my jewels." They are sealed in the forehead, Revelation 7:3. and 14:1. They look like him in the outward man, and walk as he walked, laboring to follow him, John 10:27.
2. Separated ones, separated from the world lying in wickedness, 2 Corinthians 6:17. forfeited. They are separated from among the rest in this life, by the work of God on their souls, convincing, illuminating, and renewing them, and bringing them away to Christ. Grace selects them out now from among the rest of mankind, 1 Corinthians 6:11. "And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God. Ephesians 2:2. In time past you walked according to the course of this world," etc. They will be separated after this life, Matthew 25:32. "He shall separate them one from another, as a shepherd divides his sheep from the goats;" and that will be a cleanly separation, not only in respect of manner of life, but of place.
Motive 2. The most part will be found refuse, Matthew 22:14. "For many are called, but few are chosen." Christ's flock is but a very little flock, in comparison of the devil's drove, Luke 12:32. The former are few, but the latter many, Matthew 7:13, 14. The gospel-net has about it, the bad to be cast away, as well as the good to be gathered into vessels, Matthew 13:47. And since the most part will be cast out, should not each of us be saying, Master, is it I?
Motive 3. Consider it is not easy to get to Heaven, Matthew 7:14. "Because strait is the gate, and narrow is the way which leads unto life, and few there be that find it. Luke 13:24. Strive to enter in at the strait gate: for many will seek to enter in, and shall not be able." It is a business of the greatest difficulty to get up the holy hill. Many have seemed to have been set fair on the way to it, who have miserably fallen short. The Israelites in the wilderness were an emblem of this, Hebrews 4:1. Nay, they that do get there, have a great pinch in getting forward, 1 Peter 4:18. The righteous are scarcely saved. There is all reason for the utmost diligence and circumspection, according to the apostle's exhortation, Philippians 2:12. Work out your own salvation with fear and trembling. Our work is great, our strength small, our enemies are many, and their opposition is great: these require striving, wrestling, fighting, using violence, etc.
Lastly, It is not a matter to be careless and indifferent about, whether we shall get there or no. There are two things about it, that may move us to the deepest concern.
(1.) The greatness of the happiness or misery that is before us. No tongue can express, nay nor heart conceive, the happiness of Heaven, and the misery in Hell. The one is shadowed out to us by the best things here, the other by the worst; but as Heaven is better than the best here, Hell is worse than the worst.
(2.) The eternity of that happiness or misery. That is it that accents the joys and praises in Heaven, and the Woe and shriekings of the damned. Happiness without end, misery without end, are happiness and misery in perfection.
What may help you in this inquiry, as to your own state, is the matter of communion with God here in his tabernacle of ordinances. Of which you may observe the three following things.
1. That is our essay-piece for Heaven: they whom God admits to communion with him in ordinances, he will never debar from communion with him in Heaven: and they that never get communion with him in the lower house, being capable of it, will never get it in Heaven.
2. The same kind of qualifications are necessary for the one as for the other. The answer to both questions is one.
3. Lastly, Wherefore just as you were living in this world under ordinances, so may you expect your lot in the other world.
Let these things move you therefore seriously to think on this important matter, and the Lord give you understanding in all things.
THE CITIZEN OF ZION AN UPRIGHT WALKER
PSALM 15:2, "He who walks uprightly."
THIS is the first character of one that shall be an inhabitant of Heaven. It is taken from his walk, that is, his habitual and ordinary course of life. Men's walk in this world is the sign of the place and state they are making to in another world. His walk is upright; he is upright in heart and life; or perfect and entire, namely, in the way of gospel perfection.
The text affords this doctrine.
DOCTRINE. It is such as walk uprightly now, that shall dwell in Heaven hereafter.
In handling this doctrine, I shall,
I. Unfold this character of walking uprightly.
II. Confirm the point, that such as walk uprightly now, shall dwell in Heaven hereafter.
III. Apply the subject.
I. I shall unfold this character. He who shall dwell in Heaven hereafter, walks uprightly now. And he who walks uprightly,
1. Is sincere in the frame and disposition of his heart. Hence prays the Psalmist, "Do good, O Lord, unto those that be good, and to them that are upright in their hearts," Psalm 125:4. There cannot be uprightness of life without uprightness of heart. If the cripple is made to go straight, his legs must have a new set; and if men be brought to walk uprightly, their hearts must get a new set by converting grace. An unsound heart will certainly make an unholy life, agreeable to that, Psalm 78:37, "Their heart was not right with God, neither were they steadfast in his covenant." All the religion of an unregenerate man is but hypocrisy, hateful to God, and unprofitable to himself. God made man upright; and he lost his uprightness. When God new-makes him, he makes him upright again; gives his heart a set and bent towards God and holiness. So that the choice and desire of his soul is conformity to the will of God in all things.
2. He walks entirely in the interests of religion. This is the walk of the man that is within the covenant, Genesis 17:1. Walk before me, and be you perfect. It is the same word in the text. He is evangelically perfect in parts, though not in degrees. The apostle explains it, Jam. 1:4. "Let patience have her perfect work, that you may be perfect and entire, wanting nothing." His religion consists of holiness and righteousness, Luke 1:74. He is conscientious and tender in his duty to God, and to his neighbor. Try him in the matters of piety, he is in the interests of religion there; try him in the matters of morality, he is in the same interests there: for he walks entirely and perfectly. Vessels fitted for destruction, some of them chose the one half of religion, making painted hypocrites; others the other half, making mere moralists; others cast off all show of piety and morality too, making practical Atheists. The vessels fitted for glory, chose, embrace, and walk in the whole of religion, piety, and morality.
3. He walks uniformly, his walk and religion is of a piece, Colossians 4:12.—"that you may stand perfect and complete in all the will of God." It was a piece of the Baptist's character, that he was consistent with himself, not here and there according to the blowing of the wind, Luke 7:24. Men may hide and discover their are as they please: but nature will out. They whose religion is artificial, are never uniform in it; there are always some things wherein they have no use for it, but lay it aside as what would mar the course of their corrupt nature. Hence many will be flaming hot in some opinion of religion, and key-cold in the duties of love to their neighbor: in their personal walk something like Christians, but in their relative duties divested of conscience towards God; in the matters of God seeming to be somewhat, but in their dealings with men stark naught. But religion is made natural in some sort to the vessel of glory, namely, in respect of their new nature, and being natural will be of a piece.
4. He walks in the way of known duty universally, like Zachariah and Elizabeth, whose character is, that they "walked in all the commandments and ordinances of the Lord blameless," Luke 1:6. Wherever he perceives God to call him, he follows, and so follows the Lord fully; not sticking at, or willingly failing in any commanded duty. Such are they who are fitted for the upper Canaan, Numbers 14:24. It was David's character in opposition to Saul, that he would be universal in his obedience, Acts 13:22, "I have found David,—a man after mine own heart, which shall fulfill all mine own will." And Saul lost the kingdom, but it was established forever. And it is always the characters of the vessels fitted for destruction, whatever their attainments be, One thing you lack, Matthew 10:21. Hence,
(1.) He who walks uprightly, will not walk on in gross pollutions of the outward man: that cannot be universal obedience that has such a seen gross defect. Psalm 24:3, 4, "Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He who has clean hands and a pure heart; who has not lift up his soul unto vanity, nor sworn deceitfully." Psalm 119:1. "Blessed are the undefiled in the way, who walk in the law of the Lord." The upright want not their spots, sins of daily infirmity: but a course of wallowing in the mire of drunkenness, sensuality, filthiness, swearing, lying, etc. I doubt if that be found the spot of God's people, 1 Corinthians 6:11. And such were some of you, says Paul to the Corinthians, that is fornicators, etc. verse 9, 10. but you are washed, etc. Galatians 5:19, "Now the works of the flesh are manifest, which are these, Adultery, fornication, impurity, lasciviousness," etc.
(2.) He who walks uprightly, will not allow himself in any known sin whatever, seen or unseen to the world. Hence David says, "I was upright before him: and I kept myself from mine iniquity," Psalm 18:23. Such a bias of the heart and way as leads to the indulgence of any sin, speaks a heart parted between the Lord and lusts. The upright man is at odds with sin as sin, and therefore with all that is known to be sin.
5. He walks as under the eye of God. Hence said the Lord to Abraham, Walk before me, Genesis 17:1. And says David, I have set the Lord always before me, Psalm 16:8. Knowing him to be his witness in all things, and believing his omniscience with application, he studies to approve himself unto God. "Our rejoicing is this, says the apostle, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world," 2 Corinthians 1:12. There is a spice of Atheism in hypocrisy. The careless sinner forgets God, and minds not that the eye of God is upon him: the presumptuous sinner, if he can carry the matter securely as to the world's part, stands not on the Lord's knowledge of his crime, Psalm 36:1. "The transgression of the wicked says within my heart, that there is no fear of God before his eyes." But the upright man deals with God, as if the eyes of all men were on him; and with men, as knowing that the eye of God is upon him. And his main care is to approve himself to God, whether the world approve or condemn him.
6. He walks singly, 2 Corinthians 1:12, above cited. The upright man is opposite to the double minded man, who in the language of the Holy Spirit has a heart and a heart, Psalm 12:2, that is a double heart. This singleness was a bright part of the character of the primitive Christians, of whom it is said, Acts 2:46, that, "they did eat their meat with gladness and singleness of heart;" but it is a rare character with us. The upright man walks singly,
(1.) In opposition to deceitfulness, Colossians 3:22. He dare not deal deceitfully with God, like those who with the mouth showed much love, but their hearts went after their covetousness. Hence the upright man is content that God would search and sift him, as desiring to be open before him: Psalm 139:23, 24. "Search me, O God, says David, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting." He abhors deceitful men, as knowing it is an abomination to the Lord. He dares not use the by-ways and tricks that others stand not upon; but deals singly towards God and man.
(2.) In opposition to selfishness, Ephesians 6:5. They will labor to be single in their aims and designs, for the honor of God in the chief place, and their own and their neighbor's good in the next. Selfishness is a devouring deep that swallows up all due concern for the honor of God, and the good of others; and sacrifices all to one's own interest: so that self is all that such seek in their religious performances, and worldly business. Where it predominates, there is no room for uprightness.
7. Lastly, He walks constantly in the paths of uprightness, John 8:31, "If you continue in my word, then are you my disciples indeed." He walks, which denotes a continued action; he perseveres in the Lord's way; uprightness is his constant course in the whole of his life. A good man may do an ill thing, and an ill man may do a good thing: but it is the habitual course of a man's life that denominates him a good or ill man. For men to take their religion by fits and starts, and now and then to make conscience of their duty to God and to man: and anon to shake all loose again, and walk like men of Belial without yoke: that is not the upright walking that is the character of those who shall be inhabitants of Heaven. Remember that saying of Christ's, "He who shall endure unto the end, the same shall be saved," Matthew 24:13.
II. I proceed to confirm the doctrine, that it is such as walk uprightly now, who shall dwell in Heaven hereafter. In order to this, consider,
1. Heaven is the land of uprightness, Psalm 143:10. All are upright there, God, angels, and men. All liars or dissemblers with God and men, are excluded from Heaven, and declared to be such as shall have their portion in Hell, Matthew 24. ult. Revelation 22:15. It is the upright only that will dwell in Heaven, Psalm 140. ult. "The upright shall dwell in your presence."
2. The new birth, which is from Heaven, and makes men meet for Heaven, frames them to an upright walk. No person gets there, but such as are born again: for, says our Lord, "Except a man be born again, he cannot see the kingdom of God," John 3:3. None are born again, but thereby they get a new heart, whereby they get a new set of heart, whereby they are made upright in heart, Psalm 36:10. And an upright heart will certainly show itself in one's walk; 2 Cor 5:17. "If any man be in Christ, he is a new creature: old things are passed away, behold, all things are new." Therefore a pure heart and clean hands are joined together, Psalm 24:4.
3. An upright walk is the saint's walk, in which they make forward to the kingdom. Hence Solomon says, "You have showed unto your servant David my father great mercy, according as he walked before you in truth, and in righteousness, and in uprightness of heart with you," 1 Kings 3:6. And no man can expect on good grounds to walk in white in Heaven, but he who walks in uprightness here. Hence Christ says to the church of Sardis, "You have a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white," Revelation 3:4. The contrary way is the way of the wicked, and leads to darkness, "Whose ways are crooked, and they froward in their paths," Proverbs 2:15.
4. Lastly, The Lord himself has plainly determined in his word, that upright walkers and they only shall be saved, Proverbs 28:18. Whoever walks uprightly, shall be saved. If the blood of Christ has touched a man's conscience, and the Spirit of Christ sanctifies his soul, that man will walk uprightly. As for others, they have no share of these; and however they may carry it a while, they will be ruined in a moment.
I come now to the application of this subject, which I shall discuss in an use of conviction and an use of exhortation.
USE I. for conviction. This may serve to convince us, that there are few of this generation that will dwell in Heaven, if they turn not over a new leaf, and fall on a way they are not acquainted with yet, namely, the way of uprightness. Well may we take up Micah's lamentation over the men of these dregs of time we live in, Micah 7:1–4. "Woe is me, for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desires the first ripe fruit. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood: they hunt every man his brother with a net. That they may do evil with both hands earnestly, the prince asks, and the judge asks for a reward: and the great man he utters his mischievous desire: so they enrapt it up. The best of them is as a brier: the most upright is sharper than a thorn-hedge: the day of your watchmen, and your visitation comes; now shall be their perplexity." But instead of uprightness, there is much double dealing with God and with men. I offer a few of many glaring signs and evidences of lack of uprightness.
Sign 1. Men keeping still some beloved lust or other, that all the checks they get for it, from the word, their consciences, or providence, cannot make them part with. They never deal uprightly with God, but still like Ananias and Sapphira keep back a part; quite contrary to the practice of the holy Psalmist, who says, "I was upright before him: and I kept myself from mine iniquity," Psalm 18:23.
Sign 2. Having more regard to the eye of men, than to the eye of the all-seeing God. Their credit has more weight with them than their conscience; and if they can please men, they little regard whether they please God or not, Galatians 1:10. Hence if they can carry their wickedness secretly to the world, they regard no more than if God were closed up in Heaven.
Sign 3. Impatience of reproof, a sad sign of a heart not upright with God. As a man that desires to keep a clean face, will bear with one that tells him of a spot upon it; so an upright man will take with warnings, admonitions, and reproofs, Psalm 141:5. "Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities." And alas! there are few this day of that sort. Men love their sins, at least their credit, better than to bear with having it told them that they have done an ill thing.
Sign 4. Not laboring to approve one's self to God in one's dealings with men, in matters of the world, Ephesians 6:5, 6; 2 Corinthians 1:12. An upright man, in worldly matters, will look on God as his party, as well as his neighbor. He will deal in these things, as knowing that God is his witness, and will be his judge. But alas! most men have no eye to God but in their religious duties, which shows that they are not upright with God there neither.
Sign 5. The wearing out of the sense of the binding force of that rule from off the spirits of men, Matthew 7:12. "All things whatever you would that men should do unto you, do you even so to them." This is a rule of practice, which the very light of nature teaches, as the bond of society, confirmed to us by divine revelation; but so little regarded in our day, as if men had renounced their reason, as well as their religion, in favor of their own selfish ends. Hence, when there is occasion of advantage offering to many, there is no more considered by them, but if it be for their own profit; no more consideration of their neighbors, than if they alone were in the world, or at least that they may very well build up the interest of their dear self on the ruins of others.
Sign 6. The abounding of fraud, deceit, and violence among men. Religion in the power of it is much worn out from among the generation, and moral honesty is dying out apace. The fear of God is cast off by the most part, and an upright regard to men is rare to be found. It was so with the Jews before the Babylonish captivity, Jeremiah 9:4, 5, 9. "Take you heed every one of his neighbor, and trust you not in any brother: for every brother will utterly supplant, and every neighbor will walk with slanders. And they will deceive every one his neighbor, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. Shall I not visit them for these things? says the Lord: shall not my soul be avenged on such a nation as this?" It was so with the old world before the deluge came on, Genesis 6:4, 11. "There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became mighty men, which were of old, men of renown. The earth also was corrupt before God; and the earth was filled with violence." It is so with us at this day; and there is no ground to doubt but it will bring a heavy stroke on the generation.
Use II. of exhortation. As ever you would dwell in Heaven, walk uprightly on this earth. I shall enforce this exhortation with a few motives.
Motive 1. They who walk otherwise declare themselves strangers to Christ, without Christ, without hope, and without God in the world. They have no saving interest in Christ who do not love him, 1 Corinthians 16:22. "If any man love not the Lord Jesus Christ, let him be anathema, Maran-atha." It is the upright only that love him, Canticles 1:4. They only are accounted to love him that are upright in their walk, John 14:15. If you love me, keep my commandments. 1 John 5:3. This is the love of God, that we keep his commandments. Hence upright walking is declared to be the evidence of one's right and title to Heaven, Revelation 22:14. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."
Motive 2. God hates hypocritical and deceitful men, and excludes them from communion with him here and hereafter, Psalm 5:5, 6. "The foolish shall not stand in your sight: you hate all workers of iniquity. You shall destroy them that speak leasing." God is light, which sets everything in its true colors. As darkness then is contrary to light, so are they to the nature and will of God, and darkness will be their portion, Matthew 24 ult. "He shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."
Motive 3. The cheat falls heaviest on the man himself who does not walk uprightly. Men deal deceitfully with God; but can they deceive him, can they blind his all-seeing eye? No: "Be not deceived; God is not mocked: for whatever a man sows, that shall he also reap," Galatians 6:7. They deal deceitfully with men, and they may deceive them indeed: but where is the gain, when perhaps they procure a good opinion of themselves from others, which they do not deserve; but in the mean time they bring double guilt on their own souls, both doing evil, and pretending the contrary; and so expose themselves to God's wrath both as evil-doers and as dissemblers.
Motive 4. The trade of deceitful dealing and dissembling either with God or man, will not last. All the hypocrisy and deceit of the world will be exposed to open view before long, when Christ shall set his throne for judgment. "There is nothing covered, (says he,) that shall not be revealed; and hid, that shall not be known, Matthew 10:26. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil," Ecclesiastes 12. And there will be no place for deceit any more. None will pretend to be what he is not in Hell; and there will be no place for overreaching others there.
Motive 5. There is nothing in the world worth going off the way of uprightness for, Isaiah 33:15. For whatever is to be had that way, is had with God's displeasure, and instead of a rod it becomes a serpent, Ecclesiastes 10:8. "He who digs a pit, shall fall into it; and whoever breaks an hedge, a serpent shall bite him." And however men fare according to their wish in such a way, it is a dear reckoning that comes in at the end. It is a way to cut men's days, Psalm 55. ult. "Bloody and deceitful men shall not live out half their days:" and a fair way to ruin them for another world, Jeremiah 17:11. "He who gets riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool."
Motive last, Consider the excellency of uprightness and walking uprightly.
1. It is very pleasing and acceptable in the sight of God, Psalm 11:7. "The righteous Lord loves righteousness, his countenance does behold the upright." It is his own image, and he cannot but love it. When he made man like himself, he made him upright. Job was a peerless man in God's account, and he was an upright man, Job 1:8. See how Christ commends Nathanael, Behold an Israelite indeed, in whom is no deceit, John 1:47.
2. Though there be many weaknesses hanging about a man, yet, if what he does, he do uprightly, that will not mar the acceptance of his work with God through Christ, Canticles 5:1. Gold is precious, though it be among much dross; and our gracious God knows how to discern between and separate the dross from the gold, 1 Kings 15:14, "The high places were not removed: nevertheless, Asa his heart was perfect with the Lord all his days."
3. It is the great distinguishing character between good and bad men, Christ's sheep and the devil's goats, whether hypocrites or profane, Psalm 125:4, 5, "Do good, O Lord, unto those that be good, and to them that are upright in their hearts. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity: but peace shall be upon Israel."
4. It is a great preservative against apostasy, 1 John 2:19, "They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Proverbs 13:6, Righteousness keeps him that is upright in the way." It is the want of it, that makes so many apostates, in an ensnaring world, wherein they that will be led off the way, will not want suitable temptations.
5. It is a notable comfort in the worst of times, that will last when all other comforts are taken from us, 2 Corinthians 1:12, forfeited. Conscience of uprightness is a feast indeed.
6. They are entitled to protection from the evil day in a special manner, whether God takes them away before it come, Isaiah 57:2, or they be sheltered when it comes, as Noah was, Genesis 6:9.
7. Lastly, Their end will be peace, Psalm 37:37, "Mark the perfect man, and behold the upright: for the end of that man is peace." A blessing follows theirs after they are dead and gone, Psalm 112:2, "The generation of the upright shall be blessed."
THE CITIZEN OF ZION A WORKER OF RIGHTEOUSNESS
PSALM 15:2, "And works Righteousness."
HERE is the second character of an inhabitant of Heaven. He is a worker, not one that stands idle in the market-place; but a doer of good works: he works righteousness towards God and man, making it his business to give both to God and man their due. For the words are general, taking in whatever is just and righteous, whether owing to God or man.
The doctrine natively arising from the text is as follows, namely,
DOCTRINE. It is he who works righteousness now in this world, that shall dwell in Heaven hereafter.
In prosecuting this doctrine, I shall,
I. Unfold this character of one that shall dwell in Heaven, He works righteousness.
II. Confirm the doctrine.
III. Apply.
I. I am to unfold this character of one that shall dwell in Heaven, He works righteousness. I take it up in three parts.
First, He is a believer in Christ, and righteous by faith. This is a necessary and chief branch of this character, according to our Lord's own testimony, John 6:29, "This is the work of God, that you believe on him whom he has sent." He who does not work this work, works no righteousness at all. The imputed righteousness of a Redeemer is the meat abiding unto everlasting life, which our Lord calls us to work, that is, to get to ourselves by faith, verse 27. Gr. To be a worker of righteousness supposes one to be in the first place a believer, one laying hold on and embracing Christ for righteousness, and living by faith in him. This appears,
1. A man must first be righteous, before he can work righteousness of life, 1 John 3:7, "He who does righteousness is righteous, even as he is righteous." The tree makes the fruit, not the fruit the tree: and therefore the tree must be good, before the fruit can be good, Matthew 7:18. A righteous man may make a righteous work, but no work of an unrighteous man can make him righteous. Now we become righteous only by faith through the righteousness of Christ imputed to us, Romans 5:1.
2. A soul not united to Jesus Christ, cannot work righteousness, John 15:5. Without me you can do nothing. All life and strength spiritual for sinners, is treasured up in Christ, 1 John 5:11, 12. As the pipe laid short of the fountain, must be empty of water; so is the soul of life and strength, which is not united to Christ. And it is by faith that souls are united to him. So, where there is no faith, there is no life; and where there is no life, there is no working of righteousness.
3. While the conscience is not purged of the guilt of eternal death, the works wrought by the man are but dead works, not works of righteousness, Hebrews 9:14. And it is only the blood of Christ applied by faith that can purge the conscience, remove the curse, which, while it lies on a man, will leave him eternally barren.
4. Lastly, Faith is the spring of all good works. There the man's working of righteousness begins, 1 Timothy 1:5, 1 John 3:12. How was it that Abel wrought righteousness? The apostle tells us, Hebrews 11:4, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness, that he was righteous." And without it no man can do a work pleasing to God, and therefore no righteous work, verse 6. Whatever unbelievers do is but a shadow of righteousness. They are not married to Christ, therefore they cannot bring forth fruit to God; they are not begotten again, and made his children; therefore their obedience is but slavish: they are not partakers of his life, therefore their works are but dead.
Wherefore let men work as they will, if they be not true believers in Christ, they are not workers of righteousness; and, consequently, they will not be dwellers in Heaven. You must then close with Christ in the first place, and by faith receive the gift of imputed righteousness, or you will never truly bear this character of a citizen of Zion. A man shall as soon force fruit out of a branch broken off from the tree and withered, as work righteousness without believing in, and uniting with Christ. These are two things by which those that hear the gospel are ruined.
(1.) One is, works without faith; and here the legalist settles. Witness the Pharisee, Luke 18:11, 12, "God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess." And this he does to his own destruction. He aims at the duties of the law, but neglects the great duty of the gospel. He aims to do good, but never takes the right way, the only way to be good. Hence his religion is no more but a parcel of hypocritical performances, dead works, the man himself being still a stranger to the life of God, because out of Christ.
In opposition to this, the citizen of Zion is a believer, one that has closed with Christ by faith, and that still lives by faith, Galatians 2:20, deriving virtue and strength from Jesus, and leaning on his righteousness alone; who was taken, and does still take Christ for righteousness and sanctification too, Isaiah 45:24. Agreeable to this first part of the character,
(2.) The other is, faith without works; which is but a dead faith, that will never save the soul. With this, carnal professors satisfy themselves to their own destruction, James 2:14, 17, "What does it profit, though a man say he has faith, and have not works? can faith save him? Faith, if it has not works, is dead, being alone." They pretend to believe in Christ, but are not conscientious in the performance of holy duties. They will take Christ for their Priest to save them from Hell, but not for their King to save them from their sins. And so in effect they would make Christ the minister of sin.
In opposition to this, the citizen of Zion, being a true believer, is a worker too, a worker of righteousness. Being married to Christ, he brings forth the fruit of holy obedience; being raised with Christ, he lives to God, and serves in newness of the spirit. This brings me to the
Second part, He works righteousness towards God. He is one that labors sincerely to give God his due, being just and righteous in his dealings with his Maker. There is a duty that men owe to God, by the rule of justice: it is just that we perform it, and it is a wrong done to him, to withhold it, because it is his due from us, Matthew 22:21. Render unto God the things that are God's. And thus men are said to work righteousness, Isaiah 64:5. "You meet him that rejoices and works righteousness. Acts 10:35, In every nation, he who fears God, and works righteousness, is accepted with him." The true Christian that shall be a dweller in Heaven, being furnished from Heaven by faith for working righteousness, works accordingly, sincerely endeavoring to give God his due. And this part of his character shall be branched out in the following particulars.
1. He gives God his heart. God requires it, Proverbs 23:26. My son, give me your heart. It is his due, because he made it, and he alone is the fit match for it, and only can satisfy it: and the believer gives it him, saying, as Psalm 73:25. "Whom have I in Heaven but you? and there is none upon earth that I desire besides you." He gives God his heart, to be his temple, his throne, the holy of holies consecrated to him. He lifts his heart and affections off the world, his lusts, yes even his lawful comforts, and gives it back to the proper owner; not daring to alienate it, knowing that to be sacrilegious robbing of God.
2. He gives God himself, as the Macedonians did, of whom it is said, that they first gave their own selves to the Lord, 2 Corinthians 8:5. The man does not look on himself as proprietor and master of himself. He is the Lord's by creation, and the Lord's by baptismal dedication, by redemption, by daily conservation: and therefore he makes himself the Lord's also by voluntary resignation, saying, I am the Lord's, Isaiah 44:5. He owns himself debtor to God for his being, and therefore accounts it just that he be for him, Hosea 3:3. and therefore that soul and body be employed for him, 1 Corinthians 6:20.
3. He gives obedience to God, Luke 1:6. Obedience is his due from us. He is the Lord, our Creator and Sovereign Lord; our Redeemer; and therefore we are bound to obey him, Exodus 20:2. He is our King and Lawgiver, our Father and supreme Master, Malachi 1:6. And the conscience of duty owing to him, on all these and other accounts, moves them that shall dwell in Heaven to be obedient to him, as his creatures, subjects, children, and servants. And they gave him illimited obedience, as their absolute Lord, not disputing, but doing his commands, as Abraham did, Genesis 22; universal obedience, as knowing that all his precepts are right, Psalm 119:128; the obedience of the inner man, resigning their souls to the will of his commands and of his providence: and of the outward man, studying a blameless life, Luke 1:6, Psalm 24:3, 4; a cheerful, son-like obedience, with heart and good-will, Isaiah 64:5; and constant obedience, Psalm 119:112.
4. He gives God his worship, John 9:31. He is our God, and therefore it is his due, Matthew 4:10; and they who will not worship him, would ungod him if they could. But they that shall dwell in Heaven, walk in the ordinances of his worship, as well as in his commands of obedience, Luke 1:6. They are universal in his worship, ibid; they dare not keep back a part of his known worship from him. They give him outward worship, in prayer, praise, etc. They worship him in secret, Matthew 6:6; in their families, if they have a family, being awed by that threatening, "Pour out your fury upon—the families that call not on your name;" and in the congregation of his people. And they join inward worship with the outward, which distinguishes them from the hypocrite, as the other from the profane, John 4:24, Philippians 3:3. The inward worship is the worship of the heart, in faith, fear, love, patience, humiliation, etc.
5. He gives God the use of his talents. It is his due, for they are all his, given to men to improve them for him. They that shall dwell in Heaven, know that their time is the Lord's, and they must be accountable to him for it; therefore they dare not squander it away idly, doing nothing, far less wickedly doing mischief, Psalm 90:12. Their gifts are the Lord's, given them to profit withal, 1 Corinthians 12:7; therefore they dare neither keep them laid up in the napkin of civility, satisfying themselves that they do no ill with them, as the slothful servant did, Luke 19:20; nor hide them in the earth of carnality, laziness, and worldly-mindedness, so burying them, Matthew 25:25; knowing that both the one and the other are rejected of God, as unprofitable servants; that their wealth, honor, credit, authority, opportunities of doing good, are the Lord's; that God has entrusted them therewith for his own service, and they must reckon for the use of them, Luke 16:2; and therefore it is their care to honor the Lord with their substance, to improve their honor, etc. for God, 1 Samuel 2:30. to do good as they have opportunity; that their youth, health, and strength are the Lord's; that these will not last, and therefore they will use them for God, while they have them; knowing that the best is his due.
6. He gives God the praise and thankful acknowledgment of all his comforts and enjoyments, Psalm 100:3. It is his due, for they are all his benefits. Our daily bread we have at his table: he gives us our good things, he gives us the good of them; and nothing can be more comfortable to us than he makes it to be. So while others sacrifice to their own net, and say as Deuteronomy 8:17. "My power and the might of my hand has gotten me this wealth; they remember the Lord, for it is he who gives them power to get wealth," verse 18. This thankfulness runs out into a stream of obedience.
7. He gives God the disposal of his lot, Psalm 47:4. It is his due; hence is that, Matthew 20:15. "Is it not lawful for me to do what I will with mine own?" So they that shall dwell in Heaven are self-denied ones; all they have in the world is at his disposal, their health, wealth, liberty, and life itself, Luke 14:26.
8. Lastly, He gives God the chief part in all his duty to man, out of conscience towards God doing his duty to men: his piety is the fountain of his justice, Ephesians 6:7. This is God's due, because he is the best of beings, therefore to be loved for himself, and all others for his sake. Hence he serves God in all his relations, and dealings with men, doing his duty to them as the will of God: so his love to God is the spring of his duty to men.
These are they that work righteousness; and without doubt, it may be seen, that there are few such in the world.
Thirdly, He works righteousness towards man. He who shall dwell in Heaven hereafter, as he believes in Christ, and performs his duty to God in sincerity, so he is conscientious in the practice of his duty to his neighbor; and this completes his character as a worker of righteousness. Moral honesty is an essential part of true Christianity, without which no man shall see the Lord, 1 Corinthians 6:9. True religion makes a man not only pious towards God but righteous towards his neighbor. This part of the character of a citizen of Zion we may take up in these three generals.
1. He is one that will wrong no man to his knowledge. This is a necessary evidence of sonship to God. Hence believers are represented to be "blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation," Philippians 2:15. Job took the comfort of it as such, chapter 31:7, 8. "If my step has turned out of the way, and mine heart walked after mine eyes, and if any blot has cleaved to my hands: then let me sow, and let another eat; yes, let my offspring be rooted out." The best of men must no doubt say in this case as in others, "Who can understand his errors? cleanse you me from secret faults." But the habitual practice of injustice, and wronging our neighbors, is not, I am sure, the spot of God's children, but a mark of the devil's slaves, 1 Corinthians 6:9. And he who pursues his course that way through the world, will land in Hell hereafter.
2. He is one that sincerely studies to do as he would be done to. This a natural conscience dictates, and the revealed will of God confirms, Matthew 7:12. "All things whatever you would that men should do to you, do you even so to them." And regenerating grace writes it in brighter characters on the renewed heart, Hebrews 8:10. Where the love of God is planted, the love of our neighbor is planted too. If we love God with a supreme love, we will love our neighbor as ourselves, and, consequently, study to do to him as we would have him, agreeable to the rules of the world, do to us, if we were in his circumstances. When Christ enters the heart, the great idol self is knocked down. Selfishness makes men carry towards their neighbor, as if their neighbor were bound in duty to them, but they free. But grace makes the man see that there is one Lawgiver over, and one law to him and his neighbor too.
3. He is one that makes conscience of giving every one their due. This also is the dictate of natural conscience, confirmed by the word, Romans 13:7. Render to all their dues; and is the native exercise of that righteousness wherein the new man is created, Ephesians 4:24. This is right, that every one have their right of us, for we are members one of another; and if men be not conscientious in this, how do they bear the image of the righteous God, or how can they expect the crown of righteousness? Luke 16:11.
I mean not, as if no righteous person could transgress or offend against the rules of justice. No, no; the justice of the saints towards men is but imperfect in this life, as well as their holiness towards God. Even David was the man in the parable that took his neighbor's lamb, and good Asa oppressed some of the people, 2 Chronicles 16:10. And the father of the faithful was justly reproved by a Heathen king for the wrong he did him, Genesis 20:9.
But it is one thing to sin of ignorance and weakness, and another deliberately and of set purpose. It is one thing to be hurried into an act of injustice, by a violent temptation, passion, or fear, as in the aforementioned cases; and another to be habitually unjust, and ready to fall in with every opportunity of that nature. The former is incident to saints, the latter peculiar to sinners: the one repent their folly bitterly, when it is discovered to them, and will be ready to their power to make reparation, and are afraid to fall back into the same iniquitous ways again, watch against them, and the habitual bent of their heart is to do justly: but the other goes on impenitently in his sin, and is ready for the next temptation, and opportunity of dealing unjustly, because the proud, covetous, selfish spirit reigns in him, to his destruction.
So still it remains true, that the citizen of Zion, though he is not legally and perfectly just, is just evangelically, in a gospel-sense. He is a sincere worker of righteousness towards man; he is sincerely righteous in his dealings towards his neighbor. This shall be branched out in several particulars.
1. He is righteous in his particular relations, giving his relatives what is due to them by that relation they stand in to him, Luke 1:6. He is righteous to them,
(1.) In the special duties of the relation. There is a duty the husband owes to the wife, and the wife to the husband; children to parents, and parents to children; servants to masters, and masters to servants, etc. as such. And these duties they owe to them by a natural tie, or a voluntary compact. And the citizen of Zion works righteousness, in making conscience of these duties to their relatives, whether they be husbands, wives, etc. 1 Corinthians 7:33, 34, Ephesians 6:1, 5, 6. And the neglect of these will prove one to be none of those that shall dwell in Heaven.
(2.) In common duties. The common duties of justice which they owe to every body, they will not deny to their own relations. So husbands wasting their substance to the detriment of their wives and children, are none of the citizens of Zion, 1 Timothy 5:8. Nor wives embezzling, and putting away their husbands' goods, to their loss and without their knowledge, Proverbs 14:1. and 31:12. Children that embezzle and take away their parents' substance without their consent, Proverbs 28:24. Servants wronging their masters, in taking of their substance to themselves, or giving it away to others without their consent, Titus 2:9, 10. It is injustice in all these, as being against the right of their relatives: and all such as tempt or encourage them to such injustice, wrong their own souls, Proverbs 29:24.
2. He is righteous in his choice of the manner of life he betakes himself to for his through-bearing. This is a piece of justice he owes to mankind, and particularly to the society whereof he is a member, that he be useful in it, and not hurtful. And therefore the citizen of Zion,
(1.) Dare not be an idle man, without employment, if providence has not quite disabled him for any employment. None can with a good conscience lay the burden of their maintenance on others, further than what they cannot really prevent by their own utmost application, 2 Thessalonians 2:10. Idle persons by that means are unjust both to them that have, to whom they are without necessity a burden, and they are unjust to those that are poor and really unable to help themselves, Ephesians 4:28.
(2.) He dare not use an unlawful employment, Acts 19:19. All gain gotten by unlawful means is stolen or robbed in the sight of God, and is injustice to men. And such is the gain of a lawful employment used unlawfully, as selling of drink to men to the abuse of themselves and God's good creature. You would do your neighbor less hurt, if you would steal the money out of his pocket; for by that means you would hurt him only in his purse, but at this rate you wound his conscience too. And when you have considered that passage seriously, Habakkuk 2:15, "Woe unto him that gives his neighbor drink: that put your bottle to him, and make him drunken also, that you may look on their nakedness:" you will see your gain that way is like the gaining of a burning coal into your own bosom.
3. He is righteous in the management of his employment, 1 Corinthians 7:24. "Let every man wherein he is called, therein abide with God." He who walks with God at all, will walk with him in his employment, of whatever sort it be: following it conscientiously, as under the eye of God. There is a snare in all employments, and a falsehood incident to all trades, by reason of the corruptions of men's heart: but he who shall dwell in Heaven, will be aware of it, while he is upon the earth, Hebrews 12:1.
4. He is righteous in his commerce and bargains with men, 1 Thessalonians 4:6. "That no man go beyond and defraud his brother in any matter." It is God's command that we do justly in these things, that we do as we would be done to. People's undermining one another in their bargains, raising themselves on their neighbor's ruins, taking their lands over their heads, raising and racking their rents to them, taking advantage in their bargains of their neighbor's necessities, or ignorance, using false weights and measures, adulterating their wares, not keeping condition, but oppressing either in buying or selling, requiring more than due, or keeping back part of the price, need no more to show the injustice of them, but for men to look in to their own breasts, and ask their own consciences, if that be the way they think it reasonable others should do with them, Leviticus 25:14, "If you sell ought unto your neighbor, or buy ought of your neighbor's hand; you shall not oppress one another." Consider what is said, Isaiah 33:15, 16, "He who walks righteously, and speaks uprightly, he who despises the gain of oppressions,—he shall dwell on high."
5. He is righteous in matters of neighborhood and fellowship. That is an awful word in this affair, Deuteronomy 27:17. "Cursed be he who removes his neighbor's land-mark." A good man will be as loath to do wrong in neighborhood, as to receive wrong; and will find himself in conscience bound, not only to abstain from willful wronging of them, but to beware of culpable negligence, whereby they may sustain loss, though undesigned. And as he is in partnership with others, he will beware of taking more to himself than falls to his share, or raising gain to himself in a way that causes his neighbor's loss. For all these are contrary to the love we owe to others as to ourselves.
6. He is righteous in matters of trust, that is, in things committed to his care, and put into his hand. Treachery under trust is among the worst pieces of injustice: and betrayers of their trust in things of this world, cannot expect the things of a better world to be committed to them, Luke 16:11. Let such as have other people's business and goods committed to them take heed to this; and act as in the sight of God, and in the sight of those who trust them, and beware of the snare that is ready for them there, as they would not ruin their own souls, Proverbs 28:20.
7. He is righteous in the matter of loAnswer: Borrowing and lending is a necessary bond of society among neighbors, and a good man will find himself to be obliged to do justly therein; to see that the thing borrowed by him, sustain no notable loss by his means, or if it do, to repair the loss, and faithfully to restore the thing borrowed, He will pay his just debts if he be able, and will conscientiously see that he run himself into no more than he is in a probable condition to pay, Psalm 37:21. He will not stave off his neighbor from what is his due unnecessarily, and oblige him to vexatious law-suits for his own, Proverbs 3:28, 30. Nor will he use extortion in compensation of loans, imposing upon his neighbor beyond law and right, Psalm 15 ult.
8. He is righteous in the matter of lost things found by him, and will conscientiously restore, if the owner can be found, and will not dare fraudulently to conceal it, and much less dispatch it so as the owner cannot have it again. For that fraudulent concealment and retaining such a thing, is no other but a continued theft and wronging our neighbor, Deuteronomy 22:1–3. So righteous Jacob determined, Genesis 30:33. And to this may be added, that the righteous man will find himself obliged to prevent any loss to his neighbor, which he has an opportunity to prevent, whether his neighbor see it or not.
9. He is righteous in using this world's goods to the honor of God, and the relief of the needy, Psalm 112:5, 9. Though men have the right of propriety in their own substance, yet the poor have a right of charity in them, so far as they need, and their neighbors can spare. And the truth is, those to whom God has given substance, they are his stewards, and have their orders from him to steward faithfully as they will be answerable; and the poor and needy are among those who by him are committed to their stewardship. And the weight laid on this piece of righteousness, as an evidence of imputed righteousness, by our Lord himself, Luke 16:9, and in Matthew 25 will always have weight with a good man, to be a worker of righteousness, in point of a charitable disposition.
Lastly, In a word, he is conscientiously righteous in all things that concern his neighbor, Micah 6:8. He who is a Christian indeed will be a strict observer of truth, faithfulness, and justice, in the matters of this world; dealing with men as under the all-seeing eye of God. And he will never want a quick-sighted witness to his dealings with men, while there is a God in Heaven, whether the party he deals with be absent or present, skillful or simple, able to revenge any wrong done to him, or unable.
II. I proceed to confirm this doctrine. To this end consider,
1. God is a righteous God. He is righteous in his nature, and he loves righteousness, Psalm 11 ult. He cannot but do what is right, Genesis 18:25. So the king of Heaven is a righteous King: what communion can they have with him that are unrighteous?
2. It is the great end of redemption by Christ, that his people may be righteous, and so fitted for Heaven. He gave himself to purchase the Spirit of faith and holiness, by which they might work, who had lost all power of working righteousness by the fall, Titus 2:14. He delivers them from the bondage of their spiritual enemies, that they may serve him in righteousness, Luke 1:74, 75. Accordingly it is promised to the Redeemer, Isaiah 60:21. Your people shall be all righteous.
3. Lastly, Men will be judged and sentence will be passed upon them before the tribunal of God, according to their works, Revelation 20:12, 13. See Matthew 25 Works of righteousness will be the evidence of a title to Heaven; and unrighteous works the cause of damnation.
I shall shut up this branch of the character of a citizen of Zion, with a word of improvement.
USE I. This may let us see that few in this world are safe for another world. Alas! how many are there,
(1.) Who are not righteous towards men?
(2.) Who make no conscience of giving God his due, and walking righteously with him? And,
(3.) Though they may seem to be something in both these respects, yet are not righteous by faith, nor solicitous to be so?
USE II. Of exhortation. Study then to be workers of righteousness, in all the respects that have been declared, and so evidence yourselves to be citizens of Zion.
THE CITIZEN OF ZION A SPEAKER OF TRUTH IN HIS HEART
PSALM 15, "And speaks the truth in his heart."
HERE is the third character of the citizen of Zion, he is a follower of truth. It has two parts clearly distinguished in the original.
(1.) He speaks truth; what he expresses in words, he is careful that it be consistent with truth.
(2.) He speaks truth in his heart. There is a speaking in the heart without words, Psalm 4:1. Ecclesiastes 2:15. This is done by thoughts and reasonings, and much depends on their being consistent with truth. And both these go together to make up the character of one that shall be an inhabitant of Heaven. The first part is but a negative mark: it is the addition of the latter that makes the positive mark.
Two doctrines are deducible from the text, namely,
DOCTRINE. I. Those that shall be inhabitants of Heaven hereafter, are such as make conscience of speaking truth while they are in this world.
DOCTRINE. II. They who shall be inhabitants of Heaven, are such as not only speak truth to others, but speak truth within their own hearts.
I shall prosecute each doctrine in order.
DOCTRINE. I. They that shall be inhabitants of Heaven hereafter, are such as make conscience of speaking truth while they are in this world.
In discoursing this doctrine, I shall,
I. Explain this character, or part of the character of a citizen of Zion.
II. Confirm the doctrine.
III. Make application.
I. The first head is to explain this part of the character of a citizen of Zion, That he is one who speaks the truth. And here I will show,
1. What is truth.
2. What it is to be a speaker of truth.
First, I am to show what is truth. This question Pilate proposed to Christ, but stayed not for an answer, John 18:38. Truth is a sacred harmony or agreement of things. Anatomists have observed that the tongue in man is tied with a double string to the heart.
And so in truth spoken there is necessary a double agreement of our words.
1. With our heart. That is, to the speaking of truth, it is necessary our words agree with our mind and thoughts about the thing. We must speak as we think, and our tongues must be faithful interpreters of our mind: otherwise we lie, not speaking as we think. So what is truth in itself may be spoken by a man, and yet he be a liar, namely, if he does not think as he speaks.
2. With the thing as it is in itself. Though we think a thing to be so, which is not so, we lie, when we affirm it; because it is not as we say, though we really think it is so. For our mistaken notions of things can never stamp lies to pass current for truths, 2 Thessalonians 2:11.
Secondly, I shall show what it is to be a speaker of truth, which is the character of a citizen of Zion. It lies in two things.
1. A citizen of Zion is one who makes conscience of speaking out the truth in the proper time and season thereof, John 18:37. As the head was, so will the members be on the side of truth in the world, 3 John, 8. It is for this end God has called his own people out of the world lying in wickedness and falsehood.
Solomon tells us, Ecclesiastes 3:7. that, "There is a time to keep silence, and a time to speak." People may sin egregiously by an unseasonable speaking of the truth, Proverbs 29:11. "A fool utters all his mind." This was Doeg's sin, Psalm 52. Nature has put a double bar on our tongues, and discretion, and much more the grace of God, will add a third. Those whose tongues are like a loose-window in wind, ever clattering, discover themselves to have very little either wit or grace, if any at all. Talkativeness is,
(1.) A sign of little awe or dread of God upon the heart, Ecclesiastes 5:2. "Be not rash with your mouth, and let not your heart be hasty to utter anything before God: for God is in Heaven, and you upon earth: therefore let your words be few. God has given men two ears, and but one tongue, which says, that, "every man should be swift to hear, slow to speak," Jam. 1:19.
(2.) The fool's badge, Ecclesiastes 5:3. "A fool's voice is known by multitude of words. Proverbs 14:33. Wisdom rests in the heart of him that has understanding: but that which is in the midst of fools is made known." It is the empty barrel that makes most noise; which made an orator ask a double fee of a talkative scholar, one to teach him to speak well, another to teach him to hold his peace. Our words should be few, true, and seasonable.
Now the citizen of Zion is a speaker out of the truth in the season thereof, that is, when he is called of God to speak it. And a man is called to speak out the truth, when the glory of God, or the good of others make it necessary, or their own good, 1 Corinthians 10:31; Romans 13:9. Our tongue is called our glory, because thereby we must glorify God. And it is a bond of human society, whereby we ought to contribute to our power to remove those ills that are the plagues and pests of society. This call is twofold.
(1.) Private and providential, wherein men have the call of providence to declare the truth, though there is no human authority obliging them to it. This ordinarily occurs in conversation among men, where truth may be wronged, God dishonored, ourselves or neighbors injured, if there is no body to speak out the truth. A good Christian will find himself obliged to speak the truth upon this call, though none is desiring him, 1 Samuel 19:4.
(2.) Public and authoritative, when people are called either by the authority of the magistrate or of the church, judicially to declare the truth. This is a solemn call from God to that duty, which he gives by the mouth of those whom he has put in authority, either making them gods by office, or ambassadors for God. And therefore to decline the speaking out of truth in that case, is to decline God's solemn call to it, and to mar the course of justice, and the honor of God, Isaiah 59:14.
Now, one that shall be an inhabitant of Heaven being thus called, will conscientiously as in the sight of God speak out the truth; and that,
[1.] Fully, not daring to conceal the truth, nor any part of it known to them, which may contribute to the clearing of the matter in question. So did that prudent woman mentioned, 2 Samuel 14:18–20. Ananias and Sapphira were struck dead, for their doing otherwise in such a case, Acts 5.
[2.] Freely, not being hampered in speaking out the truth by the awe of any person, or the dread of anything which may befall them for doing their duty which God calls them to, 1 Samuel 19:4, 5. The dread of God will be on the spirits of his own children, to carry them out in this; and will downweigh respect to all others, Job 32 ult.
[3.] Clearly, not equivocating, shifting, mincing, obscuring, and wrapping up the truth; so as they who hear it know not what to make of it, Joshua 7:19, 20. Awful is that curse, Jeremiah 48:10. "Cursed be he who does the work of the Lord deceitfully."
[4.] Sincerely, 2 Chronicles 19:9. without feud or favor to any. The grace of God working in the heart will make gracious people to speak as in the sight of God, 2 Corinthians 2:17.
2. A citizen of Zion is one who makes conscience of speaking nothing but the truth at any time, Isaiah 63:8. Though we are not at every time to be blabbing out the truth we do know, yet we are at no time to lie against the truth, 2 Corinthians 13:8. There can be no call to lie, but from the devil, and men's own corrupt hearts, whatever circumstances we be in, Job 13:7, 8. There is no time to speak falsely. And we are to speak nothing but truth,
(1.) In speaking to God, in our professions, confessions, and prayers. Hypocrites lie to the Lord, Psalm 78:36. Sincere souls will speak truth.
(2.) In speaking to men, Ephesians 4:25. whether in private conversation, or in public appearances.
II. I come now to confirm the doctrine. It is evident, if you consider,
1. That in the saints the image of Satan is defaced, and the power of the corruption of nature broken, Revelation 21 ult. Corrupt men may call Satan father, for he abode not in the truth, but is the father of lies, John 8:44. And the corruption of nature quickly vents itself in lying, being what the unrenewed heart as naturally brings forth, as the cursed ground brings forth thorns and thistles, Psalm 58:3. "The wicked are estranged from the womb, they go astray, as soon as they be born, speaking lies." So that wherever the grace of God comes, it must give a new set.
2. The image of God is repaired in them, which has truth for a shining lineament in it, Ephesians 4:24. It was a notable saying of a philosopher, That truth is so great a perfection, that if God would render himself visible, he would take light for his body, and truth for his soul. And the scripture assures us, that Christ showing himself to the world, was the light and the truth. God is truth itself, and no lie can have place with him, Titus 1:2; Numbers 23:19. Where then the image of God is repaired, as it is in all the saints, no doubt the lying disposition will be broken in them.
3. The Christian life is a walking in truth, 3 John, 3. There is truth of heart in true Christians, and that makes truth of conversation. Yes, it is called a speaking of truth, Ephesians 4:15. the whole life of a Christian being an expressing of truth in practice. So that to walk in lies is the very reverse of Christianity.
4. Lastly, The Lord has expressly declared, that liars shall be the inhabitants of Hell, not of Heaven; that in their end they shall not be with God, who is the God of truth, but with the devil, the father of lies, Revelation 21 ult. and 22:15.
I shall now make application of this subject.
USE I. This writes death on the faces of two sorts of people.
1. Those who are concealers of the truth, which God calls them to speak out. There are many who can set a brazen face against the truth, and cause their tongues go on in a course of lying against their consciences, and outface and bear down what God and their own consciences know to be truth: and though their confessing the truth would honor God, and be a mean to bring their souls out of the snare of the devil; yet, because it may be to their own shame before men, they will stifle and conceal the truth, Jeremiah 9:3, 5. And there are not wanting others, who, however ready they may be to speak in other cases, have never a mouth to open in a good cause, for the suppressing of sin and wickedness. But though they be called of God to speak what they know to be truth, yet they will set their foot on it, and wickedly conceal it, or mince it, and shift the matter, as men who have no fear of God before their eyes. Do such believe there is a Heaven and a Hell? If they do, how can they think that ever they shall be inhabitants of Heaven, in whom the character of a citizen of Zion is not to be found? Let all such remember that awful word, Rom 1:18. "The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness." God will charge the iniquity on those who conceal it, Leviticus 5:1. and that as consenting to it, Deuteronomy 13:8. Truth is strong, and will prevail, and will set up its head at length, to the confusion of those who bear it down.
2. All liars, who make not conscience of speaking truth, but speak lies and falsehood. This sin of lying, is a common vice: but it is the black brand of one that shall never see Heaven. And that this is so very common, notwithstanding that the Scripture is so express in assigning liars for the inhabitants of Hell, not of Heaven; is not to be thought strange, while that stands in the Bible, Matthew 7:13. "Wide is the gate, and broad is the way that leads to destruction, and many there be which go in thereat." If they that shall be inhabitants of Heaven be such as speak the truth, what shall become of liars? Are they not barred out of Heaven thereby? And I charge all liars to take this home; and,
(1.) The jesting liars, who will lie to make others merry, he to make sport, Hosea 7:3. Those men are liberal of the blood of their own souls, who, to make sport to others, will run the risk of everlasting sorrow to themselves. The Proverbs 26:18, 19.
(2.) The officious liars, who will lie to do themselves or others a real good turn. They are apt to think, that since they do good by their lies, or intend to do good by them, there is no hazard in such lying. But that is the doctrine of the father of lies, not of the scriptures of truth, 1 John 2:21. No lie is of the truth. If it were possible to save a soul by a lie, or honor God by one, it is unlawful. Hence Job says, chapter 13:7. "Will you speak wickedly for God? and talk deceitfully for him?" The damnation of such is as just, as it is sure, Romans 3:8. who do so, if mercy prevent it not.
(3.) The pernicious liars, who lie to do a mischief thereby, Proverbs 6:17. These sorts of liars break at once the bonds of charity and truth, and of all liars are the most like to their father the devil, who was at once a liar and a murderer. Yet how many such are there, whose lying tongues are swords to stab, and arrows to pierce their neighbors, and a fire from Hell to set whole societies in a flame?
(4.) The covetous liars, whose covetous hearts use their lying tongues to deceive their neighbor, Proverbs 20:14. "It is naught, it is naught, says the buyer: but when he is gone his way, then he boasts." O! what lying is there in buying and selling, and begging, by this means? For a thing of naught men will not stand to lie; if they can gain a very little thing, they will not stand upon the expense of truth, not considering the unspeakable loss of the soul thereby.
(5.) The proud boasting liars, who to raise others' esteem of them, and to be thought fine people, will tell of themselves what has no ground in truth, Proverbs 25:14. They form to themselves a figure of themselves in their own imagination, and breathe out lies to fix that opinion of them in others. Some who pride themselves in mischief, will tell wickedness of themselves which they never did: but that is enough to make them guilty of it before God. Pride of heart is a nurse of lying.
(6.) The flattering liars, who speak of others the good they do not think, just to curry favor with them, Psalm 12:2, 3. They fawn like dogs, and sooth up men in falsehood and vanity, like the devil. Their flattering tongue is soft as oil, but in the mean time it is more ruining than a sword, Proverbs 26:28. For by it two fall at once, the flattered as well as the flatterer, Proverbs 29:5.
(7.) The fearful liars, who, for fear of others, make lies their refuge, as children often do, betraying thereby the corruption of their nature, Psalm 58:3; and others too, who though men and women in years, are but children in courage, Proverbs 29:25. The fear of man brings a snare. But sad is the doom of those who have so little regard to truth as to be frightened into lies, Revelation 21:8.
(8.) The talkative liars. Solomon observes, Proverbs 10:19. In the multitude of words there lacks not sin. They who are given to much talking, will hardly be found regardful of truth. When their fund of truth runs out, or occurs not, they will rather foist in lies than hold their peace. And I believe a strict regard to truth would be a notable means to repress talkativeness.
(9.) The rash liars, who lie through inadvertency and customary looseness of spirit as to their words, 2 Samuel 13:30. Much sin is contracted this way. There is so much carelessness as to what men speak, that their tongues outrun their minds, and before they are aware they are mired in a lie. But if men must give an account of their idle words though true, much more of their lying words, though rash and inadvertent.
USE II. I exhort you to speak the truth, and dehort you from lying. For motives, consider,
1. God is the God of truth, Deuteronomy 32:4. He is the author of truth, and truth is so much of his nature, that he who made the world of nothing, can no more lie than he can cease to be God, Titus 1:2. So that as fire is contrary to water, yes Hell to Heaven; so is the liar to God.
2. The devil is the author and father of lies, John 8:44. He ruined the world at first with a lie, Genesis 3:4, 5. He lied upon God, he lied to our first parents and deceived them, and he lied of himself. What wonder is it that he is so concerned to get the trade of lying kept up in the world, since by it he succeeded so well at first?
3. It is the bane of human society. Truth is the bond of society, which keeps men together, causing them to trust one another. Lying cuts this bond asunder, and so subverts the comfort and advantage of society, Micah 7:5. And therefore liars deserve to be extruded out of society with other men, for they are the plagues and pests of it.
4. It is a mean, base, and contemptible thing; so that no body regards a liar. Even they that will not stand to lie, cannot endure to be held and reputed liars; they will be ready to revenge the affront. This says that there is something so base in lying, that it leaves a man no credit. And no wonder; for finding a man to lie sometimes, no body can trust him securely, even when he speaks truth.
5. Lying is the native product of the corruption of nature, the effect of the spawn of the old serpent left in the hearts of the children of men, Psalm 58:3. It is a part of the old man of sin, that will be put off where-ever the grace of God comes, Ephesians 4:25; Colossians 3:9. And there cannot be a more certain sign of one in the black state of nature, under the curse, than a habit of lying.
6. It is an abomination to God, and God abhors liars, Proverbs 6:17, 19. and 12:22. Though you think to please yourselves and others by lying, where is the gain when you thereby make yourselves abominable to God?
7. Lastly, Lying will undoubtedly ruin your souls for evermore. God will destroy liars, Psalm 5:7. They shall surely perish, Proverbs 19:9; Revelation 21 ult. and 22:15.
Be concerned to curb it in young ones, as you love their souls. Lying and stealing are akin, Hosea 4:2. And when once they get a habit of it, how hard is it to get them off it?
Remember that God's omniscient eye is on you always, and mortify those corruptions whence lying arises.
DOCTRINE. II. They who shall be inhabitants of Heaven, are such as not only speak truth to others, but speak truth within their own hearts.
In discoursing this point, I shall,
I. Premise some things for the right understanding of it.
II. Show the import of this part of the citizen of Zion's character.
III. Confirm the doctrine.
IV. Improve the subject.
1. I am to premise some things for the right understanding of this point.
1. When God created man, he set up the light of truth in his soul, that thereby he might clearly perceive the way to true happiness, and might not by false colors be led off his way, if he would take heed thereto, Genesis 3:21. The remains of the natural law in the hearts of the Heathens, do evidence the knowledge of the truth necessary to true happiness, to have been perfect in innocent Adam, Romans 3:15; Ecclesiastes 7:29.
2. When man fell, the truth set up in his heart fell down too. Instead of his primitive light which represents things in their native colors, there came in darkness, which presents things in false colors unto men, Ephesians 5:8. and makes them easy to be imposed upon and led out of the way. The father of lies prevailing with our first parents, left in their hearts a spawn of vanity, falsehood, and lies.
3. Hence proceed mistaken notions of the most weighty things, false apprehensions of them, and false reasonings about them, whereby men lie to themselves most dangerously, and deceive and cheat themselves thereby, even as by lying words they lie to deceive and cheat others, Isaiah 44:20. And upon this kind of lying the scripture often fathers sinners' ruin, Psalm 50:21. "These things have you done, and I kept silence: you thought that I was altogether such a one as yourself: but I will reprove you, and set them in order before your eyes:" and therefore it shows the necessity of laying them aside, Isaiah 55:7. "Let the wicked forsake his way, and the unrighteous man his thoughts." But this is the reigning disposition of the hearts of all men by nature, and the thoughts of most men touching the state of their souls are one continued web of lies, Jeremiah 17:9.
4. Where the grace of God comes, renewing and changing the heart, truth is restored again within the heart, Ephesians 5:8. Men's notions of spiritual things are rectified, their thoughts and reasonings about them are quite altered, 2 Corinthians 5:17. We see it exemplified in Paul's case, Philippians 3:7. "What things were gain to me, (says he), those I counted loss for Christ." Hence repentance is, in scripture language, a coming to one's self, like a madman restored to his right mind; an after-wit, the man being brought to second thoughts about his soul-matters, by which the first thoughts are discovered to have been falsehood and lies, quite wide of the truth.
5. Lastly, From all this it necessarily follows, that it must be a distinguishing character of a saint, to speak truth within his own heart; which no unregenerate man, while he is such, does ever arrive at, Titus 3:3. Others being under the power of Satan, truth has not its efficacy within their hearts.
II. I shall next show the import of this part of the citizen of Zion's character, that he is one that speaks the truth in his heart.
1. Citizens of Zion are not deceivers of themselves as to their own spiritual state, Galatians 6:3. It is very natural for men to lie on themselves to themselves in that matter, looking to themselves in a false glass, which represents them to be in the favor of God, while they are in the gall of bitterness and the bond of iniquity. Thus did Paul lie of himself to himself, in his unconverted state, Romans 7:9. "I was alive without the law once." Laodicea breathed out a heap of lies of this sort, Revelation 3:17. "I am rich, and increased with goods, and have need of nothing." And though men think so of themselves, it is not one whit the more true, Isaiah 44:20. The first work of the Spirit in conversion, is to cause men speak truth in their hearts in this point, Luke 15:17; Romans 7:9.
2. They labor to approve themselves to God in their way; not satisfying themselves with the approbation of men, but endeavoring to carry themselves as in the sight of God, Romans 2:28, 29. Many will be at some pains to maintain truth in their conversation with men, who are very little concerned for truth in the inward parts, where they have to do with God alone. But a true Christian will be mainly concerned for this last, as the spring of the other. Hence David says, Psalm 51:6. "Behold, you desire truth in the inward parts: and in the hidden part you shall make me to know wisdom."
3. Truth is the prevailing predominant principle in their hearts. And therefore the Christian life is called a speaker of truth, Ephesians 4:15. walking in truth, 3 John 3. Regeneration casts the heart into the very mold of truth, Romans 6:17. And so the truth taking the throne in the heart, frees them from the power of the deceitful lust which had a reigning power over them before, John 8:32.
(1.) Law truth is a predominant principle in the man's heart. And it serves to convince the man of his sinfulness of nature and life; to show him his natural liableness to the curse for sin; to discover his absolute need of an imputed righteousness, and being interested in Christ, the absolute need of universal holiness of heart and life, John 16:8. Thus he is made to speak truth in his heart in those points, wherein the hearts of others to whom the law is never yet come in power, are stuffed with lies to their own destruction.
(2.) Gospel-truth is a predominant principle in them. And it serves to point the soul to Jesus Christ, as its alone righteousness, and fountain of sanctification, 1 Corinthians 1:30; to carry the sinner entirely out of himself for acceptance and favor with God; to bring him forward to all the beauties of holiness, and to carry him off them all in point of confidence, Philippians 3:3. And thus the Christian is made to speak truth in his heart in those points, wherein hypocrites, legalists, and formalists go on in a course of soul-ruining lies.
4. They form their thoughts of soul-matters, sin, duty, safety, and danger, not according to their own lusts, nor the course of the world: but according to the Word of God, which is most firm truth, Psalm 119:30, 31. Hence those things which others see no ill in, they dare not meddle with; because they form their judgment of them by the word, while others have no regard to the testimony of the word there-anent. Here the ungodly go quite wrong, speaking lies within their hearts.
They often herein downright contradict the word. They will promise themselves safety in a course wherein God's word declares there can be no safety, Deuteronomy 29:9. They will form to themselves thoughts of God contrary to his holiness, Psalm 50:21. They will soothe themselves in thoughts unfitting his omniscience, that they may enjoy their secret wickedness, Ezekiel 8:12. They think, to despise God, and yet escape, Psalm 10:13. They promise themselves continuance of worldly prosperity, notwithstanding God has declared the contrary, Psalm 10:6. and 49:11. And many such thoughts pass through the hearts of men: and what are they all but so many heart lies, which they make to themselves to their own ruin?
5. Lastly, They form their reasonings in soul-matters according to the principles of the word, and not their own corrupt lusts and affections, 2 Corinthians 10:5. The lusts of ungodly men bear the sway in them, and their reasonings are managed by the power of their lusts, so as they may be accommodated to their corrupt affections. The man desires that there were not a God, and he considers how they prosper that despise him, and so says in his heart, There is no God, Psalm 14:1. and concludes it is vain to be religious, Malachi 3:14, 15. He hears God is merciful; and thence he concludes, he may indulge himself in his sinful courses, and yet be safe in the end; thus speaking lies in his heart.
III. To confirm this doctrine, consider,
1. They are all regenerated, savingly changed in all the faculties of their souls, John 3:3. And in regeneration the law of God is written over again in their hearts, according to the great promise of the covenant, Hebrews 8:10. "I will put my laws into their mind, and write them in their hearts." Thus the light is set up within them, and the former darkness, under which the reigning deceit of the heart lodged, is put away. Their minds are renewed.
2. Sincerity and uprightness of heart, is that without which no man shall see the Lord. Matthew 5:8. The foolish virgins were shut out notwithstanding their fair outside, because there was no truth in their hearts, 1 Samuel 16:7. Hypocrites are they who speak not the truth in their hearts, and ruin and destruction certainly abide them, Matthew 24 ult.
3. If truth is not in the heart, the life will be but a mass of lies, falsehood, and vanity, Matthew 6:23. Darkness and reigning deceit in the heart, will ever produce an unholy life: and they that live not holy, how shall they die happy? Hebrews 12:14.
I conclude with a short word of improvement.
USE I. This doctrine writes death to several sorts of persons.
1. Those who have never yet learned, by the Spirit's teaching, what a God the Lord is, how greatly he hates sin, and how severely he punishes it. Their notions of God are false, and under them they find shelter to their lusts. A clear evidence they have not yet known the Lord. But sooner or later they will find their mistake, and find they have not spoke truth in their hearts of God, Psalm 50:21.
2. Those whose natural notions of sin have not yet been corrected, by feeling the bitterness of it, Romans 7:9. Many are ruined by not discerning the ill of sin: if they had just thoughts of it, they dared not venture on it so freely as they do; more than they would venture to take a serpent in their bosom. But their hearts lie to them about it, and they love to have it so.
3. Those who have never yet felt the absolute need of the blood and Spirit of Christ Jesus to remove their guilt, and break the power of sin in them. There is no other way to get it removed, Acts 4:12; and those who look for it another way, will find at length to their cost, that they have not spoke truth in their hearts.
4. Those who have not yet learned to make the Word of God the rule of their life in all points, Galatians 4:16. Many have very little use for their Bibles, for regulating of their conversation. The course of this world serves them for a rule, and their own corrupt inclinations serve them for the same purpose. They will find these to have led them to lie in their hearts to themselves to their own ruin.
USE II. Be exhorted to take heed to your hearts, that you speak truth there, and deceive not yourselves. For motives, consider,
1. Self-deceiving is frequent in the world, and there is a principle of self-love in every one leading them to it. Men of all sorts, professors and profane are apt to fall into it; therefore be on your guard.
2. Your eternal state depends on it. If men be not led into truth in their hearts, they can never see nor fall on the way to happiness.
3. Lastly. It will make a dreadful awakening when the deceitful dream is at an end.
Examine yourselves then, and see that you get your judgment of spiritual things formed by the word.
III. IN RELATION TO THEIR SPEECH, AND REVERENCE OF GOD'S NAME
A CAVEAT AGAINST PROFANE SWEARING, AND A PERSUASIVE TO PLAIN SPEAKING, WITHOUT UNHALLOWED ADDITIONS
JAMES 5:12, "But above all things, my brethren, swear not, neither by Heaven, neither by the earth, neither by any other oath: but let your yes, be yes, and your nay, nay; lest you fall into condemnation."
IN these words we have three things:
I. A serious caveat against profane oaths or swearing: for otherwise an oath is an ordinance of God, Hebrews 6:16. and so to be used upon a due call thereto, Jeremiah 4:2. In this caveat we have,
(1.) The matter cautioned against.
[1.] Swearing by the creatures, as by Heaven or earth, forms of oaths, it would seem, then were in use among untender men.
[2.] Any other oath as well as these; oaths of the same kind, namely, by creatures; and oaths of other kinds, namely, by God their Maker. That the latter as well as the former profane swearing is here comprehended, appears from the universality of the expression, and the direction as to men's ordinary converse given in the following words, where the one as well as the other is excluded.
(2.) The manner of the caveat. It is given,
[1.] Very affectionately, My brethren. They were so in respect of their nation, and in respect of the Christian religion which they professed, being believing Jews. Though heathens and infidels think nothing of swearing, yet it ill becomes the Christian brother-hood, being so very contrary to the laws of Christ, Matthew 5:34–37.
[2.] With a peculiar earnestness, Above all things. This refers to,
(1.) His guarding them against impatience, verse 10, 11. When once men let their passion loose, and lose their patience, they are apt to break out into blasphemies, horrid oaths, and curses.
(2.) To a corrupt custom prevailing among the Jews of customary swearing, and therefore hardly to be rooted out: which he would therefore have them with the utmost care and diligence to set themselves against.
2. A plain direction as to men's ordinary converse. In opposition to the larding of your conversation with such profane mixtures, let your speech be plain and simple, consisting of plain affirmations or denials, without these unhallowed additions. If you intend to assert a thing, which is yes, then say Yes, or Yes, or, It is so. If you mean to deny a thing, which is nay, then say, Nay, or, It is not so.
3. A motive pressing both the caveat and direction, Lest you fall into condemnation; Gr. judgment, under judgment. He looks to the third commandment, of God's not holding guiltless him that takes his Name in vain. God will be avenged on those that do otherwise, and you will fall under his judgment on that score, if you purge not your language from these things.
The text affords three doctrines.
DOCTRINE. I. Profane swearing is a horrid evil, with the utmost watch fullness to be avoided by all ChristiAnswer:
DOCTRINE. II. God requires men's speech in their ordinary converse to be plain and simple, as yes and nay, without unhallowed additions, of the nature of oaths.
DOCTRINE. III. Profane swearing, and the like ungodly speeches akin thereto, will make the guilty fall under the fearful judgment of God.
I shall prosecute each doctrine in order.
DOCTRINE. I. Profane swearing is a horrid evil, with the utmost watchfulness to be avoided by all ChristiAnswer:
Profane swearing is of two sorts; swearing by God or Christ, and by creatures.
First, Swearing by God himself, and by Christ who is God. Such swearing is duty, when the matter is of weight, and men are called thereto of God, Hebrews 6:16, Jeremiah 4:2. But it is profane when men swear by God or Christ,
1. Falsely, Malachi 3:5. This is perjury, which is a falsehood confirmed by an oath, a breach at once of the third and ninth command. Sometimes people are called to swear by authority, and swearing falsely in that case they are guilty of perjury. Sometimes they are not called to swear, but of their own accord, without any just call, they swear, and swear what is false. This is doubtless perjury as well as the other, being a swearing falsely.
Perjury is an open affronting of an omniscient just God, and is near akin to Atheism. It is a calling of God to be witness to a lie, a playing with revenging justice, a daring of Heaven's vengeance, a willful devoting of one's soul to destruction. For in an oath men invoke God to judge them, according to the truth or falsehood of what they swear. It loosens the bond of human society, and deservedly makes men infamous, and binds over the party to the fearful judgments of God, Zechariah 5:4, "I will bring it forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that swears falsely by my name: and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof." Malachi 3:5, "I will come near to you to judgment, and I will be a swift witness against—false swearers.
2. Vainly, rashly, and usually, in common converse, without any just call, whether the thing sworn be true or false, good or bad, Matthew 5:34, 37. This is that swearing so frequent among those called ChristiAnswer: Some have a God thus to swear by, though not a God to pray to; as if they would own no God, but to dishonor his name. Others have found the art of joining Christ and Belial so, that one while they will be praying to God, and another while swearing by his holy name profanely. Jam. 3:10, "Out of the same mouth proceeds blessing and cursing."
This is a horrid evil. It is,
(1.) A flat contradiction to the letter of the law, even as murder and adultery is, You shall not take the name of the Lord your God in vain. Many ways the commands are broken, though one do not directly transgress the letter of them: so is the third command by a hypocritical profession: but profane swearers cross the letter.
(2.) It is a profanation of a holy thing, which is very dangerous, Leviticus 19:8; a using that for a common, which God has set apart for a holy use only. And,
[1.] It is a profanation of the holy name, which is awful, reverend, and holy, Leviticus 22:32. It is a prostituting of that tremendous name to serve men's lusts and passions.
[2.] It is a profanation of a holy ordinance of worship, appointed of God to be used holily and reverently, with hands lifted up to Heaven, upon just and weighty causes, and a due call, to be an end of strife in matters which cannot be otherwise cleared than by invoking God as witness, Jeremiah 4:2. "You shall swear, The Lord lives, in truth, in judgment, and in righteousness."—Would it not make one's heart tremble, to see men profane the sacraments by a common usage of them? An oath is a holy ordinance instituted by God, as well as the sacraments. How then do men fearlessly bring swearing into common use in their common conversation?
(3.) It argues a profane contempt of God, Psalm 36:1, 3. An ordinary measure of the fear of God upon the heart, would keep a man from profane swearing by his name; and the consciences of common swearers may witness that they would take it heinously, if others should deal as freely and ordinarily with their names, as they do with the name of the God that made them.
Secondly, Swearing by creatures. The Papists worship creatures, and consequently think it lawful to swear by the creatures they worship; as by the holy bread of the sacrament, the bread of God; and no wonder, for they worship it; and by St. Mary, for they worship her too. But how many Protestants are there, who though in their principles they are against giving divine worship to any creature, yet do in contradiction thereto swear by creatures, as by their faith, troth or truth, soul, conscience, etc. This is in no case lawful, but in every case profane swearing.
1. It is a sacrilege and idolatry. It is a taking away from God the worship due to him alone, and giving it to the creature, Matthew 4:10. compared with Deuteronomy 6:13. Swearing is an invoking of the object sworn by to be witness of the truth of what we affirm or deny, to judge and punish us in case we swear falsely, Jeremiah 5:7. Is your faith, troth, &c., God? No: but you make these idols. And an idol is nothing in the world. It is likely it is even so with your faith, etc. Many hug their faith, troth, etc. so in their months by swearing, until their consciences are seared, and neither faith nor truth is left them.
2. These things having a relation to God, the dishonor reaches to him: they are his works, and being so profaned, his name is profaned. Heaven is God's throne, and the earth his footstool, Matthew 5:34, 35. and therefore are not to be sworn by, according to our Savior's reasoning. So may we say, Faith is the gift of God, truth his image, the soul his creature in a special manner, who is the Father of spirits, conscience the candle of the Lord, God's deputy in the soul: and therefore are not to be sworn by.
3. They are not so our own, that we can engage them by an oath, for the least change to be made upon them, Matthew 5:36. In these oaths men do impawn their faith, truth, soul, conscience, to lose them, if it be not so as they say. And is this a small matter? Where have we such dominion and power over these things, as thus for every trifle to lay them in pawn? Hezekiah broke the brazen serpent when abused to idolatry. Take heed God do not so break and destroy your soul, while thus played with?
4. It is a horrid abuse of these precious things. Is that faith, by which you must be saved, or damned without it, no more precious in your eyes, than thus to make a by-word of it? Is that truth, without which you are lost with the father of lies, no more to be regarded? Is that soul which could not be redeemed but by the blood of Christ, and that conscience which could no other way be purged, to be thus used?
5. Lastly, Swearing by the creatures was ordinary among Pagans, and heretics were the first after the Jews that brought it in among Christians; and Papists, as has been said, maintain it as a principle agreeable to their idolatry. Oh! that men professing Christ and his truth, would be ashamed of them!
USE. I dehort you from swearing, either by God or Christ vainly, without a lawful call, or by the creature in any case. Avoid all swearing in common converse. Let such as have got a custom of it, leave it off; and those who yet are free, watch against it. I offer the following motives to enforce this dehortation.
Motive 1. It is highly dishonoring to God, and provoking in his sight. He has said, You shall not take the name of the Lord your God in vain, etc. Whether we consider him as our Creator to whom we owe all reverence, or as our Savior who has been our Helper, and offers us again the forfeited life and salvation, it is horrible. To hear men profaning the name of that God, who made them, gave them a tongue life, etc. profaning that name by which they must be saved, or else perish, is frightful. They are made to differ from brutes, by a soul and conscience; and faith and truth makes men saints, differing for other men: how dishonoring is it to God to profane these?
Motive 2. It is scandalous with respect to our neighbor; and that is no small aggravation of the guilt, Matthew 18:7, "Woe unto the world because of offences: for it must needs be that offences come: but Woe to that man by whom the offence comes." Men swear speaking to others ordinarily. And if they that hear them be godly, it wounds them, and grieves them to the heart; and that is dangerous, Matthew 18:6. "Whoever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." If they be ungodly and profane, it hardens them, and is apt to breed more contempt of God in them. If men be but sober, it is nauseous to them. Many a time it is a snare, involving others in guilt, always giving a bad example, and so tending to ruin the souls of others, Romans 14:13, 15.
Motive 3. It is devilish in respect of the smallness of the temptation there is to it. Profit draws the thief to steal, the unjust to cheat, the oppressor to oppress. Pleasure ensnares men into gluttony, drunkenness, impurity, and other sensualities. But what profit or pleasure is to be found in swearing? What fruit brings it in, but the abhorrence of the sober, and the fearful judgments of God? Which of your senses does it gratify? Other sinners serve the devil for pay; but the swearer as a volunteer, for nothing.
Motive last, It is ruining, ruining to the soul.
(1.) It makes havoc of the soul's case. It wears off tenderness, makes a profane heart, insensible of duty to God. A custom of swearing sears and stupefies the conscience.
(2.) It will ruin the soul forever, and bring wrath upon the guilty. Sometimes it brings visible judgments upon men on the earth, whereof there have been many fearful instances. However, if they repent not, it will ruin them in another world, Deuteronomy 28:58, 59. "If you will not observe to do all the words of this law, that are written in this book, that you may fear this glorious and fearful Name, The LORD your GOD; then the Lord will make your plagues wonderful, and the plagues of your seed, even great plagues, and of long continuance."
DOCTRINE. II. God requires men's speech in their ordinary converse to be plain and simple, as yes and nay, without unhallowed additions of the nature of oaths.
This plainness and simplicity of speech in ordinary converse, we may take a view of in these two particulars.
First, It consists in men's accustoming themselves to plain and simple asserting or denying of things, according to their judgment; and not lightly bringing in sacred things to confirm what they say, or vent their passion. This is sufficient to answer the ends of common conversation, Yes, Yes indeed, Truly, etc. and obtains among tender persons, who are most regardful of truth.
Secondly, It excludes out of speech in common conversation, all that which is akin to oaths, where there is no sufficient call thereunto. And so it condemns not only all express swearing by God or the creatures, but,
1. All minced oaths, where the form of swearing is not used, but suppressed. Yet one may plainly perceive the words, if they have any sense at all, or be of the nature of swearing. Of these some have such a custom, that they can speak few sentences without them.
(1.) Though one could not be convinced that these things are evil, yet he cannot miss the conviction that they are evil-like. And you can never think that it is duty to God or your neighbor to speak so. On this very ground you ought to forbear them, 1 Thessalonians 5:22. "Abstain from all appearance of evil." Jude, 23. "—Hating even the garments spotted by the flesh." Whoever will not shun appearances of evil, will easily venture on real evils.
(2.) I appeal to your consciences, whether these be the language of the most tender and serious sort of Christians, or of profane men and rough untender professors; and whether or not the more tender any one is in their walk, their speech is purged from these. Let that then have weight with you, spoken by the apostle, Philippians 4:9. "Those things which you have both learned and received, and heard and seen in me, do."
(3.) They are offensive to the serious godly; they grate on their ears, as the language of Hell. It is grievous to them to hear men who are baptized in the name of Christ, speaking half the language of Canaan, and half that of Ashdod. And on this score they are dangerous, Matthew 18:6, 7. forfeited.
(4.) At best they are idle words, and therefore sinful. What good purpose do they serve for? Are they of any use for God's honor, your own good, or the good of those with whom you converse? Consider therefore that declaration, Matthew 12:36. "I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment."
(5.) They are more than yes and nay, and of another kind; and so are condemned in our text. And you must either make minced oaths of them, or you cannot make sense of them. Is not Good faith is't, etc. more, and of another kind, than Yes it is? Take heed of them then, lest you fall into condemnation. Is downright profane swearing a thing that it is such a pity to be deprived of the liberty of, that you must needs retain some remains of it with you?
But some may be ready to say, They are but little sins. Answer: Every sin deserves God's wrath; and there is none so little, but they will ruin you forever, if they be not washed away by the Redeemer's blood, as one little leak will sink the ship. Galatians 3:10. "Cursed is he who continues not in all things which are written in the book of the law to do them." If they are but little, how will you do a great thing for God, that will not please him in such a small matter? Alas! if they be little, they are not few. Many grains make a mountain, and many drops an ocean. If one be drowned, it is all one to him, whether it be in a little water or in the ocean.
2. All light or irreverent using of the name of God. His name is dreadful, and requires to be mentioned with profound reverence: and it will be found, that those who have least of God in their hearts, have most of his name interposed in their common talk. If the Muhammadans find a piece of paper, they take it up, and put it in the hole of a wall; because the name of God may be written on it. Alas! if paper were put in the holes of walls, at every time the name of God is profaned among Christians, the holes of the walls would soon be full. It is profaned,
(1.) In exclamations, where the holy name is interposed at any little thing untender persons wonder at, are vexed about, or seem to fear. Hence some cry, O God! O Lord! some, God bless us, save us, guide us, forgive us! Christ or Lord have a care of us; God be wi' you; which is an ordinary salutation. What! (may some say) may we not pray to God to bless us, and be with our neighbors, etc.? Answer: Yes, indeed; but then you should use them in a praying manner, with holy reverence, answerable affections, faith in the blood of Christ as praying indeed. Of which we have an example, Ruth. 2:4. "And behold, Boaz came from Bethlehem and said unto the reapers, The Lord be with you: and they answered him, The Lord bless you." But to prostitute that name to give a vent to your foolish passions, to use these things with a rashness and irreverence, is profane. God's blessing, etc. are matters of greatest weight; and those who are most concerned for them, will not seek them that way.
(2.) In permissions; as, Let him do it in God's name. I know no face can be put on this as it is used in common talk, but a profanation of that holy name. And I dare say, it is not used by those who walk up and down in the name of the Lord, and that remember his name is dreadful.
(3.) In entreaties; as, For God's sake, For God's love, etc. For Christ's sake, etc. No doubt, according to the scripture, these things may be used in weighty matters, so it be with due reverence; but in trifles it is profane. Let them be things that concern one's life and salvation, that you will entreat for that way; and when you do it, let it appear you have the awe of God on your spirits. But interpose not the holy name at every trifle.
(4.) In appeals to God in light matters; matters of no seriousness; as, God knows. The omniscience of God is a matter of great importance, and his people may take the comfort of it under reproaches, which otherwise they cannot fully clear themselves of before the world. But lightly to appeal to that Judge, is the way to bring wrath on the appellant. The serious thoughts of God's knowledge, may make the best to tremble; and strike such dread on the worst, as they may not make a light matter of it. We find indeed such an appeal made by the apostle, 2 Corinthians 12:3. but it was in a serious weighty affair, which none knew but God. But what is that to a profane use of it in trifles, which perhaps many do know?
3. All asseverations of the nature of oaths; as, As I am a Christian, have a soul to be saved. That these are akin to oaths, is evident from that form of an oath used by God himself, As I live, says the Lord: and therefore they are not to be used in common conversation. And as oaths they imply an imprecation, namely, Let me not be reckoned a Christian, Let me not have a soul to be saved. And none will therefore, in common conversation use them, who have a due value for Christianity, and the salvation of their souls.
4. Cursing, whereby one imprecates evil on himself or others, whether absolutely or conditionally, if they do not so and so. And the more solemn and deliberate it is, it is the worse. This is one of the characters of a wicked man, Psalm 10:7. "His mouth is full of cursing." There are three ways whereby men utter this language of Hell.
(1.) Sometimes God is expressly invoked in the curse. Thus profane men will invoke God to damn them, confound them, or curse themselves or others. This speaks a profane contempt of God, a defiance of his curse and eternal wrath: and surely their damnation, as it will be just, so it will be dreadful, and the more cutting to their consciences through eternity, that they have prayed for it.
(2.) Sometimes the name of God is suppressed, but the curse belched out. So some will wish that themselves or others may break their neck, that an ill chance, Woe, or shame may light on them. These are curses indeed, wherein though the name of God is suppressed, yet he is called to execute their wicked wishes against themselves or others, forasmuch as these must be the effects of divine providence, if they be all.
(3.) Sometimes the devil is invoked in the curse. And thus many are found oftener praying to the devil to take themselves or others, than to God to save them. They cannot deny a thing, but the name of the devil must be in it. And the devil has several names given him to serve this purpose, as Foul, Fiend, etc.
Thus I have raked in this dunghill for your warning and reformation; and by what is said you may judge of other things of this nature, which I have not named. It is a plain rule against all these, Let your yes be yes, and your nay, nay. I proceed to
DOCTRINE. ult. Profane swearing, and the like ungodly speeches akin thereto, will make the guilty fall under the fearful judgment of God. So the third commandment threatens.
The import of this, we may take up in the following things.
1. However lightly men look on these, and overlook them, God writes them down guilty upon every such profane speech. There is a book of remembrance written with God, whereby none of them all shall be lost. Men's Judge is their witness in these, as in other things; and if they must fall under condemnation for them, surely they are remembered. For, says our Lord, by your words you shall be condemned, Matthew 12:37.
2. God will call men to a reckoning for them sooner or later. Though they may now pass without a challenge, the time will come that they will get deep challenges for them, either in mercy or in wrath. Their words that they think light of now, shall sometime lie like a talent of lead on their consciences, and pierce them like swords, Matthew 12:36. "Every idle word that men shall speak, they shall give account thereof in the day of judgment." Jude, 16.
3. If ever they get the pardon of them, they shall be made to condemn themselves for them, and be cut to the heart for the sin and scandal of them, and go with a bowed down back on account of that profanation of the holy name, and their ungodly speeches of the nature of oaths, 1 Timothy 1:13.
4. Lastly, If men get not the pardon of them by faith, if they repent not of them, and reform, they shall fall under eternal condemnation by the weight of the guilt of them, Matthew 12:37. forfeited.
I conclude with an use of exhortation.
I exhort you to purify and keep clean your speech, that your yes may be yes, and your nay, nay; and that you will beware of profane swearing by God or the creatures, all cursing, light and irreverent use of the holy name, and all speeches whatever of the nature of profane swearing. For motives, consider,
1. God is a God of glorious majesty, infinitely above us and all creatures in his perfections: therefore he is to be feared by us; Job 25:2. "Dominion and fear are with him. Psalm 89:7. God is greatly to be feared,—and to be had in reverence." His name is reverend and holy; and what he has made secret, it is high presumption in us to profane, Malachi 1:14. My name is dreadful, says he. The angels adore it, the devils tremble at it; and shall only men trample it under foot without fear? He has fenced about the honor of his name with an awful hedge, Deuteronomy 28:58, 59, "If you will not observe to do all the words of this law that are written in this book, that you may fear this glorious and fearful name, the Lord your God; then the Lord will make your plagues wonderful, and the plagues of your seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance." Let this terror make men afraid to break over this hedge.
2. You are God's debtors for the use of your tongue, and it is your glory that you can speak with it. Turn it not against him who gave it you, by your ungodly speeches. He gave you a faculty of speaking for his own glory and your comfort: he might have prevented your swearing, cursing, etc. by causing you to have been born dumb. And yet it is in his hand when he will, to take the use of your tongue from you; and so to lay the swearing tongue even before death lay it.
3. This is a sin that debaucheth the conscience in a particular manner, razing out of it any tolerable reverence of God. It is hard to say, that it is the spot of God's children, Psalm 139:20. Many otherwise loose men have had a horror of, the natural conscience startling at that sin to which there is so very little temptation. But those who are once engaged in a course of it, seldom get it laid aside: so that whereas many who are otherwise very extravagant in their youth, afterwards take up themselves; it is often seen that this grows gray-headed with those who have addicted themselves to it. The custom in it takes away the sense of it, so that it becomes in a manner natural to them: and hence it comes out with them, before ever they are aware, their tongue being so set on swearing or cursing run, that it outruns the mind. A sad evidence of a hardened heart and seared conscience.
4. I observed before, that it was devilish sin. I shall here add, that it is in a peculiar manner hellish. There are many sins which this life will put an end to; there will be no gluttony, drunkenness, impurity, etc. in Hell: but will there be no profaning of the holy name nor cursing there? Yes, there will; that is a sin that will go along with the cursed company to the pit, and will be carried to a height, and carried on there, Revelation 16:21. And an eternity will be long enough to give men their fill of such speech. In the nature of some sins there is something pleasant to the corrupt nature, which being mixed with the poisonous cup, makes sinners greedily drink it off: but cursing and swearing are in their nature malicious, and can afford no pleasure even to corrupt nature, unless it arise from the opening of the mouth against the heavens, and natively come from a heart rankled and fretted, which will be the lot of sinners signally in Hell, where they will weep, roar, gnash their teeth, and blaspheme.
5. It is a sin that brings down wrath in a special manner,
(1.) On a land, Hosea 4:1, 2, "The Lord has a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood touches blood. Jeremiah 5:7, 9. How shall I pardon you for this? your children have forsaken me, and sworn by them that are no gods. Shall I not visit for these things? says the Lord: and shall not my soul be avenged on such a nation as this?" It is a burden to the Spirit of God, to the spirits of his people, and makes a land to mourn, Jeremiah 23:10, "Because of swearing the land mourns." And none needs doubt but the false swearing, the forswearing, and profane swearing in common converse, in this generation, will make Scotland mourn. How can a land miss a flame of wrath, in which are so many tongues set on fire of Hell?
(2.) On families, to consume and root them out from the earth, Zechariah 5:3, 4, "This is the curse that goes forth over the face of the whole earth: for every one that steals, shall be cut off as on this side, according to it: and every one that swears, shall be cut off as on that side, according to it. I will bring it forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that swears falsely by my name: and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof." It brings a curse that a house cannot long stand under. And therefore masters of families should take heed to themselves, and to children and servants addicted to this sin, as to those who would bring down the house about their ears. Many times things go wrong not for want of diligence, but there is a secret curse upon this and other sins that blasts them.
(3.) On the particular persons; on their bodies, Deuteronomy 28:58, 59, forfeited. On their souls too. See the text. Will idle words ruin men forever? how much more profane swearing and cursing words? Have pity on your own souls, and sacrifice them not to a wicked tongue. Remember the rich man in Hell, whose tongue was tormented in that flame. Heavy judgments have been before the world inflicted on such persons, Psalm 64:7–9, "God shall shoot at them with a arrow, suddenly shall they be wounded. So they shall make their own tongue to fall upon themselves: all that see them, shall flee away. And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing."
6. As it is a scandalous sin, so it is especially a scandal, that is, a stumbling block, to the rising generation. It was heavy to Nehemiah, chapter 13:24, 25. but he soon saw where the blame lay. And is it not lamentable to hear young ones among us, as they begin to speak, to begin to curse and swear; and as they grow in years, to grow in this hellish are? How do they learn it but from the elder people? They learn to curse and swear at those who learn them to speak, at their fathers and mothers, or profane servants, or young ones like themselves, who learn it at home. Thus these sinners transmit their sin from generation to generation; and when you shall be dead and gone, the cursing and swearing set afoot by you shall remain and be going on; and consequently your guilt shall be increased after you are away.
7. Your tongue shall either be forever praising God in Heaven, or blaspheming in Hell. I beseech you soberly consider, whether going on in a course of cursing and swearing, you look likely to have the one or the other for your lot. Is it a preparation for Heaven or for Hell?
8. To forbear cursing, swearing, and profaning the name of God, is but a small attainment in religion. Some, by their education, who never yet had saving grace, have been kept free from these things. And the reforming thereof will but bring you out from among the number of the profane. If it is such a matter for you to reform in that point, which is but in the outward man; what way will you come to reform the heart-lusts that belong to the inner man? But you must have pure hearts and clean hands too, else you will never see Heaven.
9. Lastly, Consider the life and death of Jesus, both which were for glorifying that name, which you profane. His speech was truly, truly, that is, truly, truly. All his life-time he was blasphemed, and particularly by the thief on the cross, which was a part of his sufferings. Why will you go on thus to crucify the Lord of glory afresh?
Now I shall endeavor to obviate some shifts, whereby sinners endeavor to sooth themselves, and ward off conviction and serious thoughts of reformation in this point.
1. These things are very common; and there are few that have not an use of some of them: therefore we need not think so much of them.
Answer: The more common the worse, as the diseases are which turn epidemic. God commands you to turn back from following the multitude, which are in conspiracy against him, trampling on his laws, Exodus 23:2. And men must either cease to sin with the multitude, or perish with them, Matthew 7:13; Revelation 3:4. If it be ill with you, you think it will be ill with many a one; and so it will. But it will be no comfort to go to Hell with company, if we may believe the rich man there, Luke 16. If men think that, going to Hell by troops, they will be conquerors, and not sufferers, they will be wretchedly disappointed.
2. But several good people have an use of these things; and we find Peter cursed and swore.
Answer: Peter under a violent fit of temptation fell into that snare, and with the same breath denied his part in Christ: but he repented bitterly for it, and reformed. Do you so too, and you shall do well. There are many whom the world counts good people, whom God never counted so. You may see how the heart-searching God reckons in this case, Psalm 139:20. "They speak against you wickedly, and your enemies take your name in vain." Psalm 10:7. His mouth is full of cursing. If there be any such good people, you have much to reckon for that pick out their blemishes, and follow them; and they also have much to account for, who lay a stumbling-block before the blind. But it is God's word, and not men's practice, that is the rule of our life, and that we will be judged by, 1 Corinthians 11:1. Be you followers of me, says the apostle, even as I also am of Christ.
3. We have no ill in our minds, when we use these words; they just come out rashly.
Answer: Ill words are certainly the product of an ill heart, Matthew 12:34; Mark 7:21, 22. But alas! most men are strangers to the ill of their hearts, Isaiah 44:20. They that murdered Christ's disciples, John 16 and Saul, 1 Samuel 15 when he spared Agag, and the cattle of the Amalekites, might have pretended they had no ill in their minds; yet the former were murderers, and the latter a rebel to God. It is God's law, and not men's designs, that is the rule of their words and actions. The tongue is an unruly member, and they that speak rashly with it, cannot speak well. You are obliged to watch it, and bridle it. This was David's practice, Psalm 39:1. "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me." Your rashness is your sin, and one sin will not excuse another. Good Moses was kept out of Canaan for his rash speaking, Psalm 106:31, 32. They spoke rashly who made excuses for not coming to the marriage of the King's son, Luke 14; and see the effect of it, verse 24. I say unto you, that none of those men which were bidden, shall taste of my supper. Let the awe of God be on your hearts, and it will prevent that rashness.
4. But what matter of the devil's name how it be used? sure it is not holy.
Answer: He is the enemy of God, and our soul's enemy; and an inter-communed spirit, whom we are not allowed to speak to without a special call. How then dare men adventure to call on him to do this or that, as to take themselves or others? and in their words to give things to him, as if it were a bit, as Devil a bit, Fiend a bit? It is known this is the very thing he seeks from his drudges, that they call him to do this or that for them; and that they offer him something, be it ever so little. But the love and fear of God would teach you, that "Their sorrows shall be multiplied, that hasten after another God; and that you should not take up their names into your lips," Psalm 16:4.
5. Well, it is but seldom I fall into these things.
Answer: Now and then sinning will cost everlasting destruction, if repentance prevent it not. You are allowed no time for these things, but they are forbidden you always. But a common swearer getting grace to repent and reform, is in the way of salvation, while the man that sees no need of repentance, because he is but seldom guilty, will perish. Stop however in time, lest your seldom turned to ordinary, be turned to a confirmed custom.
6. But all these things are but words, and we hope God will not be so severe for words.
Answer: It is a sad hope that is kept up over the belly of God's truth. Here is God's word, Matthew 12:37. By your words you shall be condemned. Must not either God's word or your hope fall then? Read the doom of such good hopers, Deuteronomy 29:19, 20. "And it come to pass, when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under Heaven." And that you may assure yourselves, God will be as severe for these things, as it is said of him from the word, see Zechariah 5:2, 3. "And he said unto me, What see you? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. Then said he unto me, This is the curse that goes forth over the face of the whole earth: for every one that steals, shall be cut off as on this side, according to it; and every one that swears, shall be cut off as on that side, according to it." Compare 1 Kings 6:3.
7. I neither curse nor swear, but when I am provoked.
Answer:
(1.) Where is your patience, in which you are called to possess your souls? Luke 21:19. The proper season of exercising it is when you are provoked. Will it excuse your cursing and swearing, that in the first place you cast off patience?
(2.) I hope it is not God who provokes you, is it? Will a man tear his own flesh, or stab his dearest friend to the heart, because an enemy provokes him? Yet you will set your mouths against the heavens, because a fellow-worm disobliges you. However, if men will curse and swear, being provoked, they may assure themselves that God will destroy them for it, being provoked with their cursing and swearing, Jeremiah 5:7, 9. forfeited.—But flesh and blood is not able to abide the provocations I meet with. Answer: Flesh and blood shall not inherit the kingdom of God. They are flesh and blood as well as you, that bear great provocations.
8. I have got a custom of it, and it is out with me before ever I am aware.
Answer: The greater is your sin that you have a custom of it. You are like those, Jeremiah 9:5, "They have taught their tongue to speak lies, and weary themselves to commit iniquity." Surely you were not born cursing and swearing as breathing: but you have learned it. You learned that custom at the instigation of the devil; unlearn it again at God's call. Is not that thief, that murderer, that has got a custom of it, esteemed by you the worst of thieves and murderers? And are not you who have got a custom of cursing and swearing, the worst of cursers and swearers? How dreadful must your case be, and how like the devil, to whom it is become just natural to profane the holy name! Look to it in time, for it is next door to a desperate case. Some have died cursing and swearing, the thief on the cross blaspheming, others roaring out horrid oaths. Now what do you know but you may die roving, without the exercise of your judgment? Would it be anything strange, that you who have a custom of cursing and swearing, should in that case go off the world, speaking according to your custom?
9. But it is no sooner out but I regret it, I repent of it.
Answer: But do you reform it? You regret it; so did Pharaoh, so did Judas; but they mended not, until they were ended; and so I doubt many in Hell this day are regretting what they did and spoke on earth. You repent of it but still you go back with the dog to the vomit, and with the sow that was washed, to her wallowing in the mire. What repentance is that? Hearken to the call of God, Ezekiel 18:30, 31, "Therefore I will judge you, O house of Israel, every one according to his ways, says the Lord God: repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby you have transgressed, and make you a new heart, and a new spirit; for why will you die, O house of Israel?" It is a sad sign, that it has never been bitter enough to you to this day; and you may even say with the drunkard, Proverbs 13 ult. "They have stricken me, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again."
10. Lastly, I have often resolved against it, but I find I cannot help it.
Answer: It seems you have never struck at the root of it, the sin of your nature, Psalm 36:1. You have never gone about it in faith, Psalm 141:3. But, withal, the abstaining from profaning the holy name of God, by cursing and swearing, and reforming a custom of that, is but an act of moral discipline, not beyond the power of a natural man. I make no question, but a sixpence for every oath would at length carry you over that custom. But be it so, that you cannot help it: I ask you, whether or no you desire to have it helped? And so I close with some directions.
1. Go to Christ in the way of believing, that he may help it, 1 Timothy 1:13, 14. There is help in Christ for it: there is fullness of merit in him to remove the guilt of it, and of the Spirit to remove the power of it. He is lifted up on the pole of the gospel to be looked to for the justification of our persons, and sanctification of our natures. There is virtue in him for curing us of all our heart and life plauges, those running sores not excepted, which have spurned all other remedies. Mind the woman in the gospel, of whom it is said, Luke 8:43, 44. "And a woman having an issue of blood twelve years, which bad spent all her living upon physicians, neither could be healed of any, came behind him, and touched the border, of his garment: and immediately her issue of blood stanched." He is the great Physician, and heals all diseases of the soul, Psalm 103:3. No disease is the reproach of this Physician. He is by office Savior of the world, and your Savior, 1 John 4:14. and he saves those who employ him from their sins, Matthew 1:21. And it is your following other methods of cure, and not going to Christ by faith for it, that makes that running sore in you seem incurable. For all other means but the blood and Spirit of Christ applied by faith serve but to skin over the sore, after which it is ready to break out again.
Question: How should I make use of Christ in the way of believing for the remedy of this evil?
Answer:
(1.) Believe that he is held forth and offered to you in the gospel with all his salvation, and particularly his salvation from that sin, Isaiah 45:22. "Look unto me, and be you saved, all the ends of the earth: for I am God, and there is none else." This is the constant voice of the gospel, Revelation 22:17. "And the Spirit and the bride say, Come. And let him that hears, say, Come, and let him that is athirst, come: And whoever will, let him take the water of life freely." Jesus Christ crucified is by the appointment of God the great ordinance of Heaven for the sanctification of sinners, and healing them of all spiritual plagues; being made of God unto them sanctification, 1 Corinthians 1:30.
(2) Trust on him for his whole salvation, upon the ground of the divine faithfulness plighted in the promise. Believe that he will by his grace save you from all your guilt, and all your sin, and that in particular. This has the promise of salvation, Acts 16:31. "Believe on the Lord Jesus Christ, and you shall be saved." Not only kept out of Hell hereafter, but immediately on your believing saved rom all your spiritual plagues whatever; so that the guilt of eternal wrath shall no more lie on you for them, nor the reigning power of them be any more unbroken. The ground of this confidence you have, John 3:16. "Whoever believes in him, shall not perish, but have everlasting life." But this trust must be on him for all: for faith looks to Christ for his whole salvation.
(3.) Make use of the means of reformation in the faith of the promise, 2 Timothy 2:1. "Be strong in the grace that is in Christ Jesus." The promise you have, Micah 7:19. "He will turn again, he will have compassion upon us: he will subdue our iniquities: and you will cast all their sins into the depths of the sea." To use the means without taking along the faith of the promise is atheistic: To pretend to believe the promise without care of using the means is presumptuous. Now the proper means may be these.
2. Labor to impress your hearts deeply with a sense of the ill of these things. You have heard much about them. Be so just to your own souls as to consider the matter impartially. Weigh your profanations of the holy name, etc. in the balance of the word. They will never rightly reform that see not the ugly nature of their sin.
3. Devote your hearts, lips, and lives to the Lord, 1 Corinthians 6 ult. Learn to use your tongues for God, and his honor in the world: for they who use them not for him, can hardly miss to use them against them. There is no neutrality in that case.
4 Labor to get your hearts possessed habitually with dread and reverence of the majesty of God; and with a due value for your own souls, and love to your neighbor. The former will keep you from profane swearing, etc; and the lattor from cursing yourselves or others.
5. Watch and pray. Keep a guard over your tongues, and lift up your hearts to the Lord, in the language of David, Psalm 141:3. "Set a watch, O Lord, before my mouth, keep the door of my lips." Be not rash to speak, but consider before hand.
6. Lastly, Set about the reformation of your whole life at once. Put all the idols to the door at once, as thieves and robbers, else those remaining will open the door to those which you put out. Guard against passion, be meek and calm.
IV. IN RELATION TO THEIR MEEKNESS, AS AN EVIDENCE OF GREAT UNDERSTANDING, AND THE FOLLY OF PASSIONATENESS
PROVERBS 14:29, 'He who is slow to anger is of great understanding: but he who is hasty of spirit, exalts folly.'
THERE is a great affinity between sinful anger, and cursing, swearing, profanation of the name of God. It is the mother, and they are the daughters ordinarily; though in all it does not bring them forth, yet they are hardly to be found with a meek and quiet spirit.
The scope of these words is to beat down sinful anger, a common evil, producing much mischief. And in them,
1. There is the excellency of meekness. Meekness is the bridle of anger or wrath; the meek man is slow to [Hebrews of] wrath. He is one that does not soon take offence, and keeps such a command over his passion, that it does not unreasonably and violently break out, breaking up as it were the doors of his soul and flying forth and raging. The excellency of this is, that such a one is an understanding man, of great understanding. Worldly men, whose pride and passion is to them instead of law and reason, count such a one a poor mean-spirited, silly man, that does not understand himself; for that when he receives an injury, he does not presently take fire and resent it: but as the understanding, so the wisdom of the world is foolishness with God; and the world's fool is God's wise man.
2. The mischief of passionateness, and the evil thereof. The passionate man is hasty of spirit; his passion runs before his reason. The original calls him short, or cutted of spirit. He is so far from being slow to wrath, that his spirit finds a short way to it. His fiery spirit is as tinder to every spark of provocation, and at one step is forward in the midst of wrath or sinful anger. The ill of this is that he exalts, or lifts up his own folly like a standard, making it visible to all about him. He thinks by that means to proclaim his worth, and make others stand in awe of him: but in very deed he proclaims his folly, that is, his sinfulness, corruption, naughtiness, and wickedness.
So here anger is held forth as a passion dangerous and difficult to manage, which the wise will therefore be loath to venture into, and when they are in, will labor to keep a bridle upon; but fools rashly venture on, and let loose the bridle to it, and in it.
The text gives a foundation for the following doctrines.
DOCTRINE. I. The man that is slow of wrath or anger, shows great wisdom and understanding in his meek and peaceable disposition and deportment.
DOCTRINE. II. The passionate man proclaims his folly and naughtiness in his unbridled passion and sinful anger.
I shall handle each doctrine in order.
DOCTRINE. I. The man that is slow of wrath or anger, shows great wisdom and understanding in his meek and peaceable disposition and deportment.
In discoursing from this doctrine, I shall,
I. Consider the nature of wrath or anger in general.
II. Show what it is to be slow of wrath.
III. In what respects he who is slow of wrath is of great understanding.
IV. Make some improvement.
I. I am to consider the nature of wrath or anger in general. Anger or wrath is a passion which is not of itself sinful, but is either good or ill as it is regulated: and so it differs from fretting, murmuring, and envy, which can never be good or allowable in any case. This is evident from the scripture's attributing anger or wrath to God. We find it in Christ, Mark 3:5. He looked round about him with anger. So that without question there is an allowable and holy anger. Such was that of Moses, of whom it is said, that, on his descent from the mountain, when he saw the calf and the dancing, his anger waxed hot, Exodus 23:26. And this is our duty, Ephesians 4:26. Be you angry, and sin not. But such is the corruption of man's nature, that when this passion rises in his breast, it is exceedingly hard to keep it within bounds, and rarely is it that it overflows not the banks. Therefore the apostle exhorts, that all wrath and anger be put away, Ephesians 4:31.
Anger is like a fire, that is a good servant, but an ill master. It is a servant to the meek, but a master to the passionate. The passion of anger is like wind to the ship: so is it to the soul called to steer its course to Immanuel's land.
1. If there be a dead calm, and the winds blow not at all, or very weakly, the ship does not make way. And if men be so stupid, indolent, and unconcerned, that their spirits will not stir in them, whatever dishonor they see done to God, these are standing still in the way to Heaven. And many such there be, who are all fire in their own matters, but in those of God, their hearts are dead like a stone. And if their hearts on such occasions stir in them, but very weakly, they are making but little progress. Such was the case of Eli: His sons made themselves vile, and he restrained them not, 1 Samuel 3:13. It was not so with Paul: for his spirit was stirred in him, when he saw the city [Athens] wholly given to idolatry, Acts 17:16.
2. If the wind is brisk enough but yet is contrary, the ship will at best have much ado with it, and may be driven into a shore which the crew desired not to see. So if men's anger be in itself sinful, if their anger burn against what is good and just, against their own mercy, their duty, such things or persons as are for their real good, as the Jews' wrath was against Christ, his apostles, and their doctrine; such anger cannot fail of an unhappy event, driving the soul into much sin, and driving at length into destruction, if that wind do not turn, and they change their course. This was the case of the Jews, of whom the apostle says, 1 Thessalonians 2:15, 16, "Who has killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always; for the wrath is come upon them to the uttermost."
3. Though the wind be not contrary, yet if it be too impetuous and violent, it may dash the ship on rocks, and split it. So though men's anger may have a just ground, yet if it prove excessive and boisterous, it may run men headlong into great mischiefs, to the dishonor of God, and ruin of themselves and others. And therefore Jacob thus censures that of Simeon and Levi, Genesis 49:7. "Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel." Oft-times reason lets in anger into one's breast; but then anger turns out reason to the door, and carries on all precipitately without reason or discretion: like one that brings in a coal to his hearth, because of the cold, but unwarily lets it fall on tow, which sets the house on fire.
The ingredients of anger are these following.
1. A commotion or trouble of the spirit, which arises from an apprehension of an injury. The injury apprehended strikes on men's spirit, and disturbs its repose. And many times the sinfulness of it rises here, that there is an injury apprehended where there is none, or it is apprehended to be greater than it really is. In both cases it is rash anger; hence our Lord says, Matthew 5:22. "Whoever is angry with his brother without a cause, shall be in danger of the judgment: and whoever shall say to his brother, Raca, shall be in danger of the council: but whoever shall say, You fool, shall be in danger of Hell fire." But however it is, as to the cause of it, it is according to its name an anger, vexation or trouble of spirit, in its nature, which a wise man will be loath to admit without a good cause, 2 Peter 2:7.
2. Hatred, which is bent against the injury apprehended, that they cannot think on it but with detestation. And in respect of this anger is called indignation. And if the injury be real, and consequently a sinful thing, and the hatred and indignation be confined to it, the anger in that case is laudable, so that it keep due proportion with the offence, 2 Corinthians 6:11. But here again the sinfulness of anger rises, while like a flood-water it does not only fill the channel, but overflows the banks; the hatred being not only directed against our neighbor's sin and offence, but his person, whom we are obliged to love as ourselves, notwithstanding of his real or apprehended injuries to us, Matthew 5:44.
3. Grief, for whoever is angry is grieved too, Mark 3:5. And this arises from the conceived injury too which is hated. But the grief is on the account of the party, or parties injured; and in lawful anger it is impartial, and goes as broad as the injury goes: as in our Lord's anger, he was "grieved for the hardness of their hearts." He was grieved for it as an injury to his Father, to himself, and to their own souls. And here is another joint, at which our anger is often distorted, and becomes sinful. The grief the angry man has, often looks only to himself as slighted, despised, and wronged; upon that his anger feeds: but he has no regard to the dishonor of God, nor to the wrong done to the injurer's own soul, by the injury to us.
4. A desire of the vindication of the right and honor of the injured. And from this appetite or desire it has one of its names in the New Testament, ORGE. And this desire is allowable as far as it seeks what only in a way of justice and equity is necessary to vindicate the right and honor of the injured, and withal seeks it in an orderly and allowable way. The meek desire that in their anger; but they commit it to God to whom it belongs. But here again our anger usually becomes sinful; partly, while that desire respects only their own right and honor, and we have no concern for the vindication of the honor of God and our neighbor; partly, while men are bent on revenge, which is measured not by the rule of moderation, justice, and equity, but by the satisfying of an exorbitant passion; and partly, while men are by it carried to avenge themselves, while yet they have no lawful power, Romans 12:19. whence come scoldings, quarrelings, beatings, and fightings.
Thus you may see that anger is a passion uneasy to one's self, compounded of bitter ingredients and uneasy passions; in which one walks on slippery ground, where he is apt to fall headlong.
II. I come now to show what it is to be slow of wrath. It imports these three things.
1. Being slow to take up anger in one's own cause. The wise man is not soon angry, Proverbs 14:17. It is wisdom indeed to be very tender of God's honor, but to be more indifferent about our own personal interests, as Moses was. But the world's way is the reverse of this; they are lions in their own cause, but lambs in the matters of God. However, in all cases the wise are not rash with their anger; they consider matters duly, put a charitable construction on actions that will bear one, and put up many offences, covering them with a mantle of love.
2. Managing it warily when it is taken up, being guided by the light of reason, and not by the fire of passion. This is to possess themselves, and not to be turned out of the possession of themselves by their passion, Luke 21:19. They find themselves on slippery ground, and therefore are slow to their motions: they see their danger, and therefore do the rather watch, lest they be precipitated into what will afterward bring them nothing but remorse.
3. Being easy to lay it down, Ephesians 4:26, 27; easy to forgive and forget injuries, Matthew 18:22. The more slow that anger burns, it is the easier to quench, it does the easier die out. Thus he who has the rule over his own spirit, as he manages his anger regularly while there is need for it, he shuts it out when there is no more use for it.
III. I proceed to show in what respects he who is slow of wrath is of great understanding. Such a one thereby shows, that he does well understand,
1. His duty to God his sovereign Lord, Ecclesiastes 5:2. If men understood that, they would not be so ready to take fire on every temptation. If they considered that God is the Judge of all and their Judge, to whom belongs vengeance; that he has by his command enjoined them patience, long-suffering, and forbearance; and that he is slow of wrath towards themselves, and that they are obliged to be followers of God; they would see it their duty to be slow to anger.
2. Himself. The passionate man thinks he will show those that offend him, that he understands himself very well. But our text shows, that he hangs out a sign at his own door to tell that a fool dwells within, one who does not understand himself. If you saw one girt about with bags of powder run in among sparks, you would say he did not understand himself. He who is truly wise understands himself to have a mass of corruption within him, to be of like passions with others, that it is very hard for him to be angry and not sin, to bridle his passion sufficiently if once it get place; and therefore he is slow to wrath, as one handles glasses tenderly and warily, that knows the nature of them.
3. Satan's diligence and malice against him, who will not lose a fair opportunity for tripping up his heels. He knows full well, that that evil spirit will blow the coal that he has cast in, if so he may bring it to a flame, and then say, Aha, I am warm, Ephesians 4:26, 27. He understands that Satan seeks first to trouble the waters, and then to fish in the muddy flood. The passionate fool sees nothing of this, until once he finds himself carried headlong, and afterwards comes to himself.
4. His real interest; that to give up himself to his passion is to bring damage to himself, to let in an enemy that makes havoc of soul and body at once. To see inhabitants breaking down their city, and dismantling it of its walls, whereby they should be defended from their enemies, we would say, they understood not their own interest. As little does the man that is hasty to wrath hasty in it, and slow at laying it down. He has no rule over his own spirit, Proverbs 25His passion masters his reason, and his grace too, if he have any: and so the good that is in may go out, and ill may come in.
5. Human nature, and what metal fallen Adam's sons and daughters are of. He is not surprised to meet with offences among mankind, more than with midges flying about him in the summer, or frost and snow pinching him in the winter. For as that is the nature of the seasons, so the other is the nature of sinful mankind. He considers that there is not one among them all to cast a stone at another: that as some offend him, he offends others too; and therefore since he needs forbearance and forgiveness, he will give it too.
I come now to improve this subject; and that in a use of exhortation.
Be slow of wrath, slow to take up anger, wary in managing you spirits when angry, and ready to lay it down. For motives, consider,
1. It is a heaven-like disposition, it is a God-like and Christ-like temper, Joel 2:13, "God is gracious and merciful, slow to anger. Matthew 11:29, I am meek and lowly in heart," says Christ. And should we follow the dictates and way of the wicked world, which puts darkness for light? If we hear the name of Christians, let us follow the example of Christ.
2. The comfort of society depends on it, Colossians 3:13. O! what disorder does the want of this breed among neighbors, and in families! One fires his train, another catches the fire as flax or tow would do, and then the flame goes up; and Satan finds his account in it.
3. It is necessary for a man's own comfort. The hasty man will never want to, while he lives in a sinful world. And what a pity is it that our peace and quiet should lie at the mercy of every one who has the ill disposition to give us a provocation? The meek man will maintain his quiet over the belly of these, and will be happy in bearing calmly the provocation that others are so unhappy as to give.
4. It is necessary to keep both one's self and others from the snare of sin. We are to pray, Lead us not into temptation. This is a necessary mean thereto, Proverbs 15:18, "A wrathful man stirs up strife: but he who is slow to anger appeases strife." Compare Matthew 5:2, Blessed are the peace-makers. He who is slow to anger keeps the bridle over his own passion, he lays in no fuel to another's, and so appeases strife, as the coal goes out when left alone on the hearth.
5. Consider the authority of God binding it on us, Jam. 1:19, Let every man be—slow to wrath. This is backed by the authority and example of the Mediator, who cast us a copy for our imitation. Matthew 11:29, I am meek and lowly in heart. Let this double tie serve to bind down our spirits when they begin to swell sinfully.
6. What need we have of the Lord's being slow to anger towards us, Lamentations 3:22, 23, "It is of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is your faithfulness." There is no body so frequent, so unreasonable in their provocations to us as we towards him. What should come of us, if Heaven should fire against us at every provocation? We should be made to cry as those unreasonably did, Numbers 17:12, 13, "Behold, we die, we perish, we all perish. Whoever comes anything near unto the tabernacle of the Lord, shall die: Shall we be consumed with dying?" What we need for ourselves, let us use to others.
7. Lastly, The want of it will provoke the Lord to anger against us. Remember the servant in the parable, Matthew 18:33, 34, "Should not you also have had compassion on your fellow-servant, even as I had pity on you? And his lord was wroth, and delivered him to the tormentors, until he should pay all that was due unto him." God is almighty, able to revenge every disobedience; yet is slow to anger, Nah. 1:3. We are weak, and often can do no more than show ill-will. How then can it miss to provoke the Lord against us?
But here it is necessary to caution against sinful slackness to anger, whereby the necessary duties of justice and charity come to be omitted. It has indeed a semblance to meekness and slowness to wrath: but it is really the rock on the right hand of them, as passion is the rock on the left; and upon the one as well as the other the ship of the soul may be damaged, if it is not dashed in pieces. The difference between this slowness and sinful slackness is, that the former proceeds from true wisdom, as in the text, namely, spiritual and heavenly wisdom, wrought in men by the Spirit, through the word, Jam. 3:17, the latter from a mere natural softness of temper which we call good humor, or from carnal wisdom, in both which the principle, manner, and end of the action are all confined within the circle of self, and so cannot be acceptable to God, as they are not the product of his sanctifying Spirit. And hence it is that the effect of them is often, as in this case, quite contrary to the rule of the word; which the effect of grace and spiritual wisdom can never be, Galatians 5:22, 23.
Now, the evil of this slackness lies in its causing a criminal omission of that duty which we owe to God, and to our neighbor, either by the tie of justice or charity. Such was the sinful slackness of Gallio, Acts 18:17, of the church of Corinth in not casting out the incestuous person, 1 Corinthians 5 with 2 Corinthians 7:11, and of Eli in not restraining is sons.
We have need to take heed how we steer our course then, keeping off sinful passion on the one hand, and sinful slackness on the other, studying a Christian meekness, a gracious slowness of wrath, whereof the new nature is the principle, the word, the rule and reason, the glory of God the chief end, and faith the mean by which we come to exercise it. All other meekness and slowness of wrath, will be found but spurious meekness and slowness, or sinful slackness.
Therefore let us look to Christ for the sanctifying of our nature, the extinguishing of the hellish fire of them by his Spirit working like water; let us entertain habitual impressions of the majesty of God, the spirituality of the law, and our own danger, on our spirits; and labor to exercise this slowness to wrath, depending on Jesus as the head of influences for strength.
DOCTRINE. II. The passionate man proclaims his folly and naughtiness in his unbridled passion and sinful anger.
In discoursing from this doctrine, I shall,
I. Consider the nature of passion or sinful anger.
II. Show how the passionate man proclaims his folly.
III. Make application.
I. I shall consider the nature of passion or sinful anger. And that we may understand it, let us view,
1. The causes of it.
2. The kinds of it.
3. The effects of it.
First, Let us view the causes constituting anger, sinful anger. Anger then is sinful anger and passion.
1. When it rises without a just ground, having no cause for it assigned by grace or right reason as just. Hence our Lord speaks of one's being angry without a cause, Matthew 5:22. That is either,
(1.) without any cause at all. The rush grows not without mire, nor the flag without water. But the heart of man can produce anger without any cause given him. There is a certain sourness of spirit that sometimes sits down on men, whereby they are angry while they know not wherefore. A humbling instance of the corruption of nature.
(2.) Vainly, upon some light and trifling occasion, unworthy of such notice. There is no just cause for it; but the judgment is weak and yielding, and so gives way to passion.
But, O! how often do terrible flames arise from such trifling sparks, and the waters which at the beginning would hardly wet one's foot, or might easily be stepped over, come through this rash anger to overflow even to the neck? Proverbs 17:14, "The beginning of strife is as when one lets out water: therefore leave off contention, before it be meddled with."
2. When it keeps no due proportion with the offence, but in its degree quite exceeds the measure of the injury received, as in the case of Simeon and Levi respecting the Shechemites, Genesis 49:7. forfeited, and that of David with regard to his design against Nabal, 1 Samuel 25:34. compare verse 32, 33. It must needs be sinful anger, that turns men so far out of themselves, as to turn about their cart-wheel on the cumin, which might be beat out with a rod. Men need to take good heed lest they exceed; for when the smoke of passion rises, men see injuries as in a magnifying glass; and being once set on the passionate run, are apt to pursue beyond bounds.
3. When it is not directed to the honor of God, and the destruction of sin; but is confined within the cursed circle of self, Proverbs 21:24, "Proud and haughty scorner is his name, who deals in proud wrath." God is dishonored, as well as the man is wronged: but the passionate man has no concern for the former, but his concern is swallowed up in the latter. So it is a fire lighting on others, just to make them sacrifices to the pride and arrogance of a lofty heart, which thinks nothing too much for itself, Proverbs 28:25.
4. When it makes no due difference between the offender and the offence, but gives both one measure. It was the corrupt divinity of the Pharisees in Christ's time, Matthew 5:43. "You shall love your neighbor, and hate your enemy." But Christ, who never bade us love but hate offences, and acts of enmity, will have us nevertheless to love the persons even of offenders and our enemies, verse 44. thereby showing that we in our anger make a great difference between the offender and the offence. But alas! how little is this regarded, but the passion hand over head treats the offender and the offence alike, until they like the one no better than the other.
5. When the effects of it are sinful. If the fruits be sinful, the tree they grow on must be so, for the tree is known by its fruit. The effects of holy anger are just and good: but when anger puts a man so far out of himself, that it unfits him for his duty, or drives him on to revenge, or breaks out in clamor and evil speaking, and the like; it is easy to see that that fire is not from the altar, but, from another quarter. Moses himself had a fit of it, Psalm 106:33. "They provoked his spirit, so that he spoke unadvisedly with his lips." But passion is never a whit the better of that, but the more to be feared, as a potent enemy which mastered so much meekness for a time as Moses was possessed of.
6. Lastly, When it is kept up and continued beyond due time, contrary to the apostle's counsel, Ephesians 4:26. Let not the sun go down upon your wrath. The keeping up of sinful anger is a double sin. It is sinful to admit it, it is more so to keep it up, and refuse to let it fall. It is not to be thought, that it is lawful to keep it up until the sun go down; for what is sinful in its rise, must be more so in its countenance. But the meaning is in these two things,
(1.) As the sun with his scorching heat hastens to go down, like one running a race, Psalm 19:5. so should we lay by our passion, which comes ordinarily far sooner to a height with us.
(2.) As the setting sun bringing on the night, calls men to cast off their clothes, and so compose themselves to rest; so should we timely put off this part of the old man, and get our spirits composed. And particularly we ought not to lie down with it; for whereas the daylight affords a variety of objects, that may serve to divert the force of passion, the darkness of the night hides all these, and leaves the fiery spirit to feed on that food which raised it. So it gets leave to range through the several methods of revenge, Psalm 34:4.
Secondly, Let us view the kinds of sinful anger. In general, anger is twofold.
1. There is an anger essentially sinful, sinful in itself. And that is where there is no just ground of anger. Such was Jonah's anger at the withering of the gourd, and Saul's anger against the priests whom he murdered. The worst anger of this kind is, where that inflames anger that should be entertained with love and esteem. Such was Saul's anger against David: he was angry with him, just because be behaved himself well, and God prospered him. See Psalm 109:3–5. Men may sin, in their anger at others for their sin: but to be angry at one for their duty, there can be no good in that. This kind of anger is like a water that has quite left it channel, or like fire in the thatch of a house, where it should never be.
2. There is an anger accidentally sinful: and that is, where there is indeed just ground for it, but it is ill managed, either by not keeping proportion with the offence, or not directing it to the honor of God, etc. Such was Moses' anger against the Israelites, and David's against Nabal: and the more of this is in it, and the more violent, the worse is the anger, and the more hellish; as Simeon and Levi's anger against the Shechemites. This is like a water which is indeed in its channel, but withal it is without it too; or like a fire which is indeed on the hearth, but withal coals of it scattered up and down the house. More particularly, there is,
1. A close sullen anger, called, Ephesians 4:31. bitterness, which is a fire that burns within the breast, with little noise. It is kept within, and makes one go with a bitter heart, and full of gall, a burden to himself and others until it be digested. It has more of discontent than revenge; and often carries not to actual revenge, either because they cannot, or for certain reasons will not. So it is very lingering, like a fire that has little vent. There is much of this in the world, which eats out the comfort of society, and men's own comfort. This is it that makes many go champing their own bridle, and gnawing on their own liver, and tinctures all their words and looks, as in the jaundice the overflowing gall colors the skin. And the nearer the relation is, it is the more dangerous; hence is that exhortation, Colossians 3:19. "Husbands, love your wives, and be not bitter against them."
2. An open and impetuous anger, called their wrath, which is too violent to hold long. The hot spirit keeps it not in, as in the former case; but it breaks forth like a thunder-shower, overflowing. It is a most dangerous thing, apt to precipitate men into such indecencies and wickednesses, that if they were themselves, they would be ready to say, Am I a dog that I should do these things? But the smoke of the passion strikes them blind while it lasts; for it is in effect a short madness. Men are apt to think little of this, unreasonably taking it for bravery of spirit. Proverbs 25. and because it is soon over, and they rue it: but it leavens the whole man, it is fire set to the devil's train; and oft-times that is done in it, which it is too late to rue.
3. There is a pursuing implacable wrath, called there, anger; which is set upon revenge so, that they will never lay down their anger until they be revenged to their own satisfaction. This is not kept so close as the first kind, nor is it carried so precipitately as the second; but is more open than the first, more deliberate than the second, and so is the more devilish. This is to be mad with reason, and may well be called malicious anger, and is at the utmost remove from the spirit of Christianity. The apostle calls it a giving place to the devil, Ephesians 4:27. In other kinds of anger the devil takes place; in this they give him place.
Again, more particularly, there may be observed a fourfold anger.
1. Anger that is long a-taking up, and is soon laid down. This is the best sort of that ill thing; it speaks either a good natural temper, or great grace. It is like fire in wet wood, which is ill to kindle, and soon dies out. However, it is matter of humiliation, being sinful anger; and needs sprinkling of the blood of Christ, as well as the worst.
2. Anger soon taken up, and soon laid down. This is like fire in flint, flying out with a touch, but quickly vanish away. It is good it is soon laid down; as when one falls into a mire, the sooner out the better. But it is a great evil to be soon angry, Titus 1:7. to sting like a wasp at a touch. It is very contrary to the nature of God, who is slow to anger; and makes people an easy prey to temptation, like a bunch of dry straw to a spark of fire, soon kindled and soon burned out.
3. Anger long a-taking up, and long a-laying down. This is like fire in iron, which is long a-heating, and long a-cooling too. It is good it is long a taking up, but very sinful that it is long a-laying down. Many value themselves, and are valued by others, upon their good temper, that are so long a-taking up anger, and can overlook so many offences; who are yet of such a disposition, that if once they be heartily angered, there is no gaining of them again. They are like fire in a moss, that is very ill to take fire, but when once fired there is almost no quenching of it. And they, when once raised in anger, are implacable. This is most sinful and dangerous. Their name is in the black roll, Romans 1:31. Satan has eminent place with such, Ephesians 4:26, 27. and they cannot walk in a course of communion with God, Matthew 18.
4. Anger soon taken up, and long a-laying down. This is like fire in oil or spirituous liquor, kindled with a touch, and burning vehemently, and continually while there is anything to burn. This is the worst of all; it has all the mischief of the third kind, and that ill in it over and above, that it is soon taken up. It speaks a fearful height and power of sin, a person to be a perfect slave to his passion, who is guided neither by grace nor reason: and it is of all the most opposite to the spirit of Christianity.
Thirdly, Let us view the effects of sinful anger. I will hint at the general heads of them, as the particulars are too many.
1. It is mischievous to the body, a killing instrument to it, Job 5:2, Wrath kills the foolish man. Therefore the scripture represents it as a sin against the sixth command, Matthew 5:21, 22. The transport of passion makes a man a tormentor to himself, inflame the heart, fire the eyes, render the visage fierce and pale, and loose as it were the very joints; and history affords several instances of persons who have been thrown into fevers, and died, by their passion. And it readily makes a sensible alteration on the body.
2. It fires the tongue in a particular manner, Jam. 3:6, and that brings along with it a train of evils, Ephesians 4:31, quarreling, bitter words, railing and scolding, reviling and reproaching, swearing, cursing, fearful imprecations, blaspheming, etc. And all these, being traced to their original, are landed at the door of passion, which opening, sends out these as the smoke of the pit.
3. It disturbs society, and is destructive of it, Proverbs 15:18, "A wrathful man stirs up strife. And where strife is, there is confusion, and every evil work," James 3:16. It is the coal that fires families and neighborhoods, and sets every one against another. Yes, hence proceed people's devouring one another, striking, fighting, wounding, and murdering: so that this passion has been the death of many, and brought many to an evil end.
4. It overclouds reason, as in the text. It carries a man out of himself, that he cannot judge of matters clearly, nor act deliberately; but it makes him rash and precipitate in his managements, so that when the fit is over, nothing remains to him by it but remorse.
5. Lastly, It unfits a man for his duty.—For the duty of his station; for often the passion makes him, that when he is doing, he knows not what he is doing.—For his duty to God, and mars anything of that kind in his hand, Jam. 1:20, "For the wrath of man works not the righteousness of God." To conclude in a word, the effects of sinful anger are in a lively manner, represented by Moses in his holy anger breaking the tables of the law, Exodus 32:19. When sinful passion is up, what will it not do? it will precipitate men into all mischief.
II. The next head is to show how the passionate man proclaims his folly. He plainly discovers that he does not truly understand his duty to God, himself, Satan's malice, his own interest, or human nature; of which I have spoke before. Further, he proclaims himself,
1. A proud man, Proverbs 21:24. The passionate man is always a proud man, and the proud man is a fool in God's account, and in the account of all who understand themselves. Were there less pride, there would be less passion: but he who is conceited of his own excellency, cannot miss to fall into the snare, while he receives not from others what he thinks is due to his merit.
2. A weak man, one incapable to rule himself, Proverbs 25. Is he not a weak man, who rules not himself by grace or reason, but is a slave to his passion, and must roll or flee away before it, as chaff before the wind. You know, that children, by reason of their weakness of spirit, are easily fretted and angered: and of the same make are the passionate, who on every trifling occasion lose the mastery of themselves.
3. An unmortified man, whose desires of the world's smiles are too vigorous, his uneasiness at its frowns too great, his expectations from the world by far too big. For these are the sources of unruly passion, always arising from one's being disappointed in someone thing or other, Colossians 3:3, 8. And an unmortified spirit is a foolish spirit, James 3:17, 18.
4. A rash and precipitant man, dangerous to society, apt to run himself and others into snares, Proverbs 22:24, 25. And this must oblige both himself and others to call him a foolish man. It is the character of a prudent man to be deliberate in his motions, and foreseeing: but the passionate man is the very reverse of this, Proverbs 22:3, "A prudent man foresees the evil, and hides himself: but the simple pass on, and are punished."
5. Lastly, An unwatchful man, who has his enemies within him, without him, round about him, and yet cannot be brought to stand on his guard, and repress their motions, Proverbs 4:23, 24. This his practice is folly with a witness.
I shall now make some practical improvement of this subject.
USE I. Of humiliation and conviction.
1. It must be a dangerous and sinful thing designedly to provoke and stir up others to passion. Yet how many are there who make no bones of it, but will divert themselves with it? Thus the young and foolish especially, will please themselves in angering the aged and hasty. But let such know, that "fools make a mock at sin," Proverbs 14:9. It is dangerous to please one's self with what is displeasing to God, and ensnaring to the soul of our neighbor.
2. What shame and confusion of face may cover every one of us, when we examine ourselves in this point? The picture of passion is drawn, and is it not an ugly one? But where is the man or woman that has not entertained this monster, and in whose breast it has not been bred many a time? O how unlike God and Christ has it made us, how unlike Christians, yes how-unlike rational men and women? Think not light of it, Ephesians 5:6. compared with chapter 4:31. We must be washed from the guilt of it by Christ's blood, and the fire of it must be quenched by his Spirit, else we will be undone forever.
USE II. Of exhortation; which I offer in these two particulars.
First, Beware of provoking and stirring up others to passion. Lay in no fuel to that fire in the breasts of others, neither designedly nor any other manner of way, without exception of any thing but necessary duty. If that will provoke people's passion, there is no help for it. Better men be provoked than God, Acts 4:19. But otherwise beware of it, as you will answer it to the God that made you. To press this, consider,
1. The law of love binds it on you, Love your neighbor as yourself. If you do so, you will be loath to provoke him; for you would not choose to be provoked yourself. If you love his soul as you are obliged to do, you will be as loath to stir up his passion, as to fire his house. If you love his peace and welfare, you will be loath to rob him of it.
2. That is to be a snare to him, to lead him into sin. God charged his people, Leviticus 19:14. "You shall not put a stumbling-block before the blind;" and the apostle will have all to take heed, "that no man put a stumbling-block, or an occasion to fall in his brother's way," Romans 14:13. To lead your neighbor into a mire, over a precipice where he might fall, and break a leg or an arm, you will own would be akin to murder. This is worse, as being of the nature of soul-murder.
3. You are partaker of the guilt which is brought on another by your means: and it will justly be charged on you, as instrumental in it, laying the snare for them, 1 Kings 21:25. As he who lays the stumbling-block before a blind man, over which he breaks his neck, is guilty of his blood; so are those that provoke others to passion, guilty of their sin.
4. Lastly, It is doing Satan's work, and that is a sorry office. When Peter advised our Savior to beware of exposing himself to suffering, he says, Get you behind me, Satan, Matthew 16:23. for he saw that Peter was serving him in that. Satan spared Job's wife, because he had use for her to provoke him to blaspheme. And that is the way they are employed who provoke others.
Therefore I beseech you, beware of this practice.
1. For God's sake, who is thereby dishonored. The coal you cast into your neighbor's breast, kindles a flame there: but the smoke mounts upward, and darkens the heavens. And therefore, as you have any love to God, or regard to his honor, treat your neighbor tenderly in that point.
2. For your neighbor's soul's sake, which is thereby endangered and involved in guilt, Romans 14:15. Say not, Am I my brother's keeper? You certainly are so far: but certainly you can never think you are at liberty to be your brother's destroyer.
3. For your own sake, whose accounts are thereby increased with the addition of your neighbor's guilt. "Therefore be not you partakers with them; and have no fellowship with the unfruitful works of darkness, but rather reprove them," Ephesians 5:7, 11. Each of us will have enough ado with our burden; why should we adopt the sins of others, and stir them up to what will be laid to our charge?
4. Lastly, As you would not do Satan a service and a pleasure. Dust is the serpent's meat; even the sin and ruin of mankind, with the dishonor of God, afford him all the satisfaction he has. It pleases him to see them snares to one another, and to cleave them with a wedge of their own timber,
I shall give you a few directions.
1. Be habitually concerned that you stand not in the way of, but to advance the spiritual good of others, Galatians 6:10. He who is concerned for one's recovery, will be careful not to do anything that may occasion a relapse to him. It is Cain's humor, unconcernedness for the good, especially for the spiritual good of others, that makes men so easy on this point. But take that advice, Romans 14:19, 20, "Let us therefore follow after the things which make for peace, and things with which one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eats with offence."
2. Be conscientious in giving every one their due, Romans 13:7, 8, "Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. Owe no man anything, but to love one another: for he who loves another, has fulfilled the law." There is an honor due to men as men, which makes them to be no objects of contempt, 1 Peter 2:17. Be always ready to give every one what is due to them, whether in the way of justice or charity. For wrong done, and contempt shown, are the great upstirrers of this passion, and kindlers of this coal, in the breasts of others.
3. Particularly make conscience of your relative duties. The nearer the relation is, the provocation pierces the more deep, the peace is the more precious, and the offence in many cases the harder to be removed, Proverbs 18:19. Let husbands and wives be tender of one another in that case, and beware of provoking one another's passion, as they would not be snares to one another, Ephesians 5. Let children honor and reverence their parents, as their natural lord; and parents treat their children as parts of themselves, Ephesians 6:1, 2, 4. Let servants be precisely just, faithful, and respectful to their masters, and masters just and equitable to their servants, verse 5, 9. It is the neglect of these things that provokes the passion of relatives.
4. Be not negligent and careless of your carriage and behavior towards any body: for whatever difference there may be between them and you, you owe them an honor, 1 Peter 2:17; you are capable of offending them, Matthew 18:7; and it is dangerous to be a snare to their souls, and all souls are alike precious. There was no more paid by Christ for the king's soul, than the beggar's, Romans 14:15.
5. If one's passion be up or like to rise, silence is oft times necessary, not answering again, Titus 3:9. The reason is, Where no wood is, there the fire goes out, Proverbs 26:20. Wrath is a fire, answering often is like coals or fuel laid to it. Therefore learn to give place to wrath, Romans 12:19.
6. But sometimes there is a necessity of answering, as when one is directly questioned, and an answer is looked for, and passion may be irritated by silence. The angry person judging himself despised by silence, John 19:10. in that case a soft answer is a sovereign remedy, Proverbs 15:1. as yielding wool will be a better fence against a cannon-ball than a stone wall. A soft tongue breaks the bone, and yet wounds no body, Proverbs 25:15. So did Abigail pacify David.
7. Lastly, Be still ready to do them all good offices, Romans 12:19, 20, 21. And look to the Lord for the blessing on these things, practicing them out of respect to his command: and great will be your peace and satisfaction therein.
Let no body say, Such a way of carrying is mean and sneaking. It is prescribed by God in his word, and it is recommended to us by the example of Christ, 1 Peter 2:23, "Who when he was reviled, reviled not again; when he suffered, he threatened not:" and it is true greatness of spirit, Proverbs 16:32, "He who is slow to anger, is better than the mighty: and he who rules his spirit, than he who takes a city."
Secondly, Beware of sinful anger in yourselves; bridle your own passion, and subdue it. Be not hasty in spirit; take not that fire into your bosom, nor cherish it, but extinguish it. To press this, I offer the following motives,
1. Consider it is a work of the flesh as really as adultery and idolatry, Galatians 5:19, 20. It is a notable piece of the corruption of our nature, not to be tolerated, far less cherished, but mortified. So the sowing to it will bring a reaping of corruption. It is far from bravery of spirit, but is a piece of man's corrupt spirit, the spirit of the world.
2. It is not only a sin, but it is a mother-sin, Proverbs 29:22, "An angry man stirs up strife, and a furious man abounds in transgression." It is seldom it comes alone, but has a hellish train along with it, as clamor, evil-speaking, etc. And as one fire serves to kindle another, so seldom anger rises in one's breast, but the sparks fly into another's, and so another flame is kindled there.
3. It is a murdering sin, as we may learn from our Savior's teaching it to be forbidden in the words, "You shall not kill, Matthew 5:21, 22. You have heard, that it was said by them of old time, you shall not kill: and whoever shall kill, shall be in danger of the judgment. But I say unto you, that whoever is angry with his brother without a cause, shall be in danger of the judgment," etc. It is of a murdering nature to the man himself, Job 5:2. and to the man the sinful anger is conceived against. It is in its own nature heart-murder, Matthew 5:22. As he who lusts after a woman is guilty of heart-adultery, so a sinfully-angry man is guilty of heart-murder. It is ordinarily attended with eye-murder, venting itself in a wrathful countenance. A proud look and bloody hands are joined, Proverbs 6:17. The Spirit of God takes notice of Cain's countenance, Genesis 4:5. See Obad. 12. And it is attended with tongue-murder. Solomon observes that death and life are in the power of the tongue, Proverbs 18:21. If passion have the management of it, no wonder that it be found guilty of murder. In its shapes it resembles both fire and sword, and with the mouth bow and arrow, all of them instruments of death: and in the angry man it is so, James 3:6, Psalm 57:4. and 64:3. And it has a native tendency to hand-murder, as in the case of Cain, Genesis 4:5, 8.
4. It divests a man of his ornament as a man, whereby he differs from beasts, that is, his reason, Proverbs 17:12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly. While passion rules, reason is banished: that is he acts the beast, and lays aside the man so long. The beasts have their passion, anger, and wrath, as well as men: but they have no reason to guide it with, and therefore in them it is not sinful. But for men to indulge in their passion, and be ruled by it, is to degrade themselves into the order of beasts.
5. It divests a man of his ornament as a Christian, that is, a meek and quiet spirit, 1 Peter 3:4. They who put on the new man, are supposed to lay aside and put off all these, anger, wrath, malice, etc. Colossians 3:8. Where the gospel comes in power, and casts the soul into the mold of it, it meekens the rugged spirit, Isaiah 11:6. conforms the soul to Jesus the pattern of meekness and lowliness. So that professors would know, that victory over their passion is necessary to evidence their interest in Christ.
6. It is a downright opposite to communion with God, in any of the duties of religion. What duty is the man fit for when he is in a fit of passion? If God be speaking to him by his word, he does not hear, his heart is taken up with the object of his anger; and therefore the apostle says, 1 Peter 2:1, 2, "Wherefore laying aside all malice, and all deceit, and hypocrisies, and envies, and all evil speakings, as new born babes desire the sincere milk of the word, that you may grow thereby." If he is to speak to God in prayer in that case, what comes of it? his praying is a burden to himself, and it is a burden to the Spirit of God too. "Therefore, (says Christ,) if you bring your gift to the altar, and there remember that your brother has ought against you; leave there your gift before the altar, and go your way, first be reconciled to your brother, and then come and offer your gift," Matthew 5:23, 24. And says the apostle, "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting," 1 Timothy 2:8. For as troubled water is not fit to receive the image of the sun, so the soul in passion is not meet for divine communions. Ah! how many secret prayers and family prayers have been lost this way? Malachi 2:13.
7. Lastly, It excludes men out of the kingdom of Heaven, Galatians 5:19, 20, 21. And no wonder, for it is a work of the flesh, a mother sin, a murdering sin: and no murderer has eternal life abiding in him: When men are brought into the kingdom of grace, their spirits are meekened: and there are none taken into the kingdom of glory above, but who are taken into the kingdom of grace here.
I shall conclude with giving a few directions.
1. Carry your sinful nature to Christ by faith to be healed, that you may partake of the virtue of his blood and Spirit for your renovation, Galatians 5:24. Without this all other remedies will be but scarring over the sore.
2. When you are in hazard of the temptation, catch hold of the promise of protection and preservation by faith, and use the means of resisting, Ephesians 6:16, "Above all, taking the shield of faith, with which you shall be able to quench all the fiery darts of the wicked." Hence one bears sometimes greater affronts and injuries better than lesser ones; because in the former case they betake themselves to the shields of gold made by the true Solomon, faith and dependence on the Lord; in the latter, like fools they venture with the brazen ones of their resolutions, etc.
3. Consider the sufferings of Christ, when anything you suffer is like to raise your passion, Hebrews 12:3. Those stung by the serpents in the wilderness, were to look to the brazen serpent and be healed. The injuries you receive are stings in this wilderness; therefore look to Christ who is exalted on the pole of the gospel, and you shall be healed by him.
4. Study humility, and remember well what ill-deserving creatures you have been; how sinful you are, and whatever is done or said to you, you deserve it, and much more at his hand. This would make us lay our hand on our mouth, under the provocations we meet with, Titus 3:3. And whoever be the instruments of our uneasiness, we know it is in God's hand to make use of whom he will for our trial, 2 Samuel 16:11. It is pride that is at the bottom of all our passion, Proverbs 28:25.
5. Consider the injury done you, as a sin and as a trial.—As a sin of the party who does it; and this will turn your eye on the dishonor done to God thereby, and so make the injury to yourself light; it will also turn your anger into pity upon the party who is so unhappy as to provoke God against himself, by wronging you. Thus Christ said on the cross, Luke 23:34. "Father, forgive them; for they know not what they do." And consider the injury as a trial to you, a trial of your patience: God is looking on, observing how you will bear it; and God chooses the instrument of the trial.
6. Bear down your passion with silence, if you find it beginning to rise. I do not bid you harbor it in your heart, but refuse to give it vent. Some will think, that perhaps it is better to give it a vent presently, and that it will be the sooner over. But what is that but to satisfy it with clamor, and then it will end? That is not the scripture-method, as you may see, Proverbs 12:16. "A fool's wrath is presently known: but a prudent man covers shame. Ephesians 4:31. Let all bitterness, and wrath, and anger, and clamor, and evil-speaking be put away from you, with all malice." Give fire a vent, and it will burn while it has matter; but if it have no vent at all, it will die out. So it will be in this case.
7. Study a charitable disposition, and beware of a suspicious, curious, and credulous temper. This would be an excellent antidote against the attempts of passion, 1 Corinthians 13:7. Charity will put the best construction on the actions of others that rationally they can bear, and so eases men of many supposed injuries, and many real ones too. Suspicion serves to gather in fuel from all quarters to the fire of passion, and would find it in plenty there, where charity would see none at all. Curiosity and credulity are passion's handmaids. He who is curious to know what others think and say of him, and credulous to believe every report, will not want enough to make him uneasy.
8. Remove the occasions of your passion, as people use to keep lint far from the fire, because the fire easily seizes on it. It is said of Augustus, that he did for this reason break some curious glasses of purpose. And it is said of turpentine, that it will draw fire to it. No fire is so easily drawn as that of passion. And therefore it is good to remove those things that draw it to them.
9. Lastly, Watch and pray, that you enter not into temptation; and if at any time you are caught, haste out of the snare. Dallying with temptation is the fair way to entangle you further: therefore fly from it as from a serpent, lest you be stung to death thereby.
V. IN RELATION TO THEIR FORGIVING INJURIES, IN OPPOSITION TO REVENGE
ROMANS 12:19, "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, says the Lord."
As in sinful anger there is a desire of revenge, so revenge is the hellish sacrifice to sinful anger, with which it is satisfied, and wherein it is fully accomplished. Therefore it is necessary to add a little concerning this. In the words there is,
1. A dehortation from revenge, which is proposed pathetically,
1st, With an endearing compilation, Dearly beloved. He knew how prone corrupt nature is to revenge, how hard it is to sinful men to be denied the satisfaction of it, when once their passion is up: therefore he interposes as it were with the angry man, and with softest words begs him to forbear.
2dly, Both negatively and positively, telling what is not to be done, and what is to be done.
(1.) You are not to avenge yourselves. All revenge is not sinful, nor here forbidden. For it is competent to God, as says the text; and to the magistrate, chapter 13:4. "He is the minister of God, a revenger to execute wrath upon him that does evil." But it is private and personal revenge, namely, where one as a private man revenges himself on another, over whom he has no authority and power given him for that effect. Avenge not yourselves.
(2.) You are to give place to wrath; that is, to the wrath of your adversary who does you the injury. Decline it as David did Saul's javelin thrown at him, rather than give him as good as he brings. Rather suffer injuries, than revenge yourselves at your own hand. It is just what our Savior teaches, Matthew 5:39. "Resist not evil: but whoever shall smite you on your right cheek, turn to him the other also." As if he had said, Take a second blow, rather than revenge the first.
2. A reason of the dehortation, which is taken from Deuteronomy 32:35. To me belongs vengeance, and recompense.
1st, Revenge belongs to God; he pleads it as his own right, and he has put in his claim to it, as his sole privilege before the world, in the word, that none who hear the Bible can pretend ignorance. Therefore it belongs not to us, and we must not invade his right.
2dly, He will certainly see to the execution of it. Say not, If we are not allowed to revenge injuries, then they will go unpunished, and many wrongs we get will never be righted. No; God will right all wrongs; none of them shall go unseen to. He has given his word for it.
The doctrine arising from the text is,
DOCTRINE. One's revenging himself at his own hand on such as have wronged him, is deeply sinful and dishonoring to God, whose province alone vengeance is.
In treating this doctrine, I shall show,
I. What this revenge is that is so deeply sinful and dishonoring to God.
II. What is the sinfulness and dishonor to God in it.
III. Make application.
I. I am to show what this revenge is that is so deeply sinful and dishonoring to God, whose province alone vengeance is.
Revenge is twofold, public and authoritative, private and personal.
1. There is a public and authoritative revenge, which is taken on those that wrong others by such as are invested with a lawful power and authority for that purpose. This is so far from being sinful, that it is a necessary piece of justice and charity, and is done in the name and by the authority of God. Thus the magistrate has a power to revenge wrongs in the state, Romans 13:4, forfeited. So also have church-rulers power to revenge or censure scandals in the church, 2 Corinthians 10:6, where the apostle speaks of a readiness to revenge all disobedience. And thus masters of families have a power to revenge wrongs in their families, as Abraham did in the case of Hagar, Genesis 16:6. And it is of equal latitude with rightful government, in whatever lawful society. And persons wronged seeking redress from those to whom the public revenge belongs, is a lawful thing, and men are invested with authority that they may be so applied to, as the importunate widow did to the unjust judge, saying, Avenge me of mine adversary, Luke 18:3. And applying to them for it, they apply to God for it, since they act in his name.
2. There is a private and personal revenge, which is the requiting of a wrong with the like, or worse, for the satisfying of the passion of the injured, not supported by any authority from the God of vengeance. This is sinful revenge. The kinds of it are three.
1st, Revenge taken by those in authority, out of hatred and ill-will to the person of him who does the wrong. For they are revengers to execute wrath, Romans 13:4. not their own wrath against the person, but God's, in whose name they act. And the executing of justice must still be an act of love to their neighbor, which is the sum of the second table, but never of hatred. No man has any authority from God to that purpose. So the public revenge in that case becomes so far private, deeply sinful and dishonoring to God.
2dly, Revenge sought from those in authority, in cases wherein it is neither necessary for the public good, nor the amendment of the offender, nor the safety of the party hurt. This also is private revenge, deeply sinful, and dishonorable to God. For in such cases there is nothing obliging the man's conscience to seek it, and therefore he is obliged to forgive it wholly, Colossians 3:13. All then that is aimed at in such cases, is the satisfying of the man's own revengeful passion, getting his heart's sight on the party that has wronged him: which is diametrically opposite to the royal law of love, and the spirit of Christianity, James 2:8. Let such take heed to this, who fly to their law-pleaing on every trilling occasion, just to gratify their own passion. It is a horrid abuse of an ordinance of God; it is to make the law, the magistrate, and the authority of God which he is invested with, subservient to your revengeful passions, Matthew 5:40.
3dly, Revenge taken by those not in authority empowering them to take it, taken by persons not acting in a public capacity, but at the command of their passion fleeing to take revenge at their own hand; which is most directly forbidden in the text. It is a common sin in the perverse generation wherein we live. And this revenge is taken three ways.
1st, By words. I speak not here of revenge in the heart, for that belongs to anger, of which I have spoke already. But the tongue is as real an instrument of revenge, as the hands, swords, or spears. Therefore say not, I will recompense evil, Proverbs 20:22. Say not, I will do so to him as he has done to me: I will render to the man according to his work," chapter 24:29. And what are the scoldings and floutings among people, but the acting of revenge on them for the wrong alleged to be said or done to them? One's passion is fired against another, and then they pursue them with bitter words, lying, railing, and reviling speeches; so that many can no more speak good of those by whom they conceive themselves wronged, but on all occasions boil out their revenge that way. And the passion of revenge is served by these speeches, as really as it would be by the blood of their offenders, though not to the same degree.
2dly, By deeds, Proverbs 24:29, above quoted. When men make one ill turn meet another, so that they come to be even with those that have wronged them, paying them home in their own coin or worse, which the Spirit of God directly forbids, Romans 12:17. Recompense to no man evil for evil. Thus many lay up their resentments until a convenient season that it falls in their way, to do their neighbor an ill turn, because he did one to them; which will have a fearful end, Isaiah 29:20. Of this is beating, fighting, and murdering; to which the revengeful passion natively leads.
3dly, By omission of duty owing to the offending party, either in the way of justice, or charity, contrary to that, Rom, 12:20. "If your enemy hunger, feed him; if he thirst, give him to drink: for in so doing you shall heap coals of fire on his head." Many think that is enough if they do no ill to those who offend them. But as the revengeful passion natively leads to withholding the good that is due, contrary to Proverbs 3:27. it is evident, that the withholding of it is a sacrifice to revenge, as well as the positive doing of ill to them. Even as the besiegers may revenge themselves as effectually on the besieged, by starving them, as by storming their town.
II. I proceed to show what is the sinfulness and dishonor to God in this revenge.
1. It is directly opposite to the love of our neighbor, the fundamental law of the second table, Leviticus 19:18. "You shall not avenge nor bear any grudge against the children of your people, but you shall love your neighbor as yourself; I am the Lord." This law had in Christ's days a great deal of rubbish laid over it; but he cleared it from all that kind, both by this doctrine and example. But alas! how has the practice of Christians so called, laid it under much rubbish again! Will men pretend to love those as themselves, whom they must at their own hand, without law or right be revenged on? Nay, revenge is hatred carried to a height.
2. It is unjust violence, as assuming and exercising a power and authority over men which God never gave us. Whatever difference there is between private men, some more some less honorable, they are by right all equal so far, being together subject to those in authority to whom God has given the execution of wrath. And as unjust violence ever was so it will ever be highly dishonorable to God the Judge and Protector of all, Genesis 6:11. Men are not left like beasts, among whom the stronger command the weaker; but God has set laws for one and the other.
3. It cannot reach the true ends of revenge, which God has settled. It may indeed reach the end proposed by the proud heart, namely, the satisfying of passion: but that end, and the means to it, are alike abhorred by God. But God has appointed public revenge for the amendment of the party offending, Romans 13:14. the public good of the society, Deuteronomy 19:20. and for the safety of the wronged thereafter, 1 Timothy 2:2. But what does private revenge but irritate the party smarting by it, give a scandalous example to others, and involve the party revenging and others too in much trouble?
4. It is void of all equity: for in it a man is accuser, judge, and executioner, all in his own cause. Who would reckon that fair in another's case? He not only accuses his neighbor of wrong, which is often so ill grounded, that if another were to judge, it would not be sustained: but he judges of it too, and passes sentence on his neighbor, to be sure in favor of himself: and finally he executes his own sentence: and all this when he is under the power of passion. Men are partial in their own favors at all times, and passionate then. Where then can equity have place, in a matter so stated?
5. It is an invading of the authority of those who are in authority, a taking out of their hand what God has put in it. Therefore the apostle immediately to this subject subjoins the duty of subjects to magistrates, and theirs to their subjects, Romans 13. Members of families revenging themselves on one another, invade the master's authority; church-members in the case of scandals, the authority of the church-rulers; and the members of the politic body, in the case of civil injuries, the office of the magistrate. And usurpation in all cases is a sin of a deep dye.
6. Lastly, It is an invading of the authority of God. God himself claims vengeance as his peculiar prerogative; it is a flower of the crown of Heaven, which, he will not part with, as in the text. It is owned to be so by his good subjects, Psalm 94:1. "O Lord God, to whom vengeance belongs: O God, to whom vengeance belongs.—Nah. 1:2. God is jealous, and the Lord revenges, the Lord revenges." Therefore none are to meddle with it, but those who have authority from himself to act in his name therein. He only is fit to have it in his hand, not we: for he is omniscient, we know little, and are liable to mistakes: he is without passions, we are ready to be blinded by them: he is the common Father and Judge of all, most just and impartial, we are prejudiced in our own favors. A father of a family will not allow the children to punish one another, but bids them complain to him. So says God to men, but private revenge regards not his orders.
I shall now make some practical improvement of this subject.
USE 1. Of lamentation. We may hence take occasion to lament,
1. The state of human nature in general. How low are we brought who once stood in the image of God! We may see here man's nature sullied with two black lineaments of the picture of the devil.
(1.) Wrong and injustice. Man was a righteous creature, but now he wrongs and is wronged, his fair righteousness that he was created in, is gone. Men are now thieves, robbers, and oppressors to one another: and everywhere the cry is heard of violence and wrong, and the nearest relation is not a fence against it, Micah 7.
(2.) Revenge of wrong for satisfying of passion. Hence there is a cry of cruel suffering at the hands of men who were created harmless, and are born naked, as designed for the picture of peace. His meekness and patience is gone too.
2. The state of our nature of each of us in particular, that is so ready to revenge; so that no sooner an injury is received by us, but as powder is ready to fly up when a spark lights on it, our nature is no less ready to fly to revenge on the first appearance of an injury. It is humbling to think how early this piece of our nature appears, even in the babe in the mother's arms, who seeks and shows a satisfaction in the revenge of what is displeasing to it; though its giving the mother a stroke to give such a one etc. be ludicrous in itself, it is humbling to consider the rise of it.
3. The sinfulness of our lives. O what guilt lies on every soul of us in this point? What black accounts on the score of revenge? Though some perhaps have been kept from fighting, hurting, and wounding others; yet view the thoughts, words, lesser deeds, and omissions of duty, in the way of revenge, who can count his errors that way? O the need of the blood and Spirit of Christ for healing of our nature, for removing the guilt and stain of our lives that way?
USE II. Of reproof. It serves to reprove,
1. Those who allow themselves in scolding, railing on, and reviling those who they conceive have wronged them. Such tongue-vengeance did Shimei take on David, for which just vengeance fell afterwards upon him from the Lord, 2 Samuel 16:7, 8. It is an ill use of the tongue, to make it as a sword to pierce our neighbor, and as claws to tear him. This is that clamor and evil-speaking which is the effect of passion, Ephesians 4:31. See the danger of it. Matthew 5:22.
2. Those who end their quarrels in blows and fightings. It is much to be lamented that this is so frequent among us. It is contrary to the letter of the text, and being so contrary to the laws of God, it is strange that those who own a God, and the Bible to be his word, that they make no bones of it. It is contrary to the laws of the land also. So that fighters do thereby show, that they neither fear God nor regard men. In time of war, we were all men of peace, not a man among us to lend a hand to the defense of the public cause, for our King and country, religion and liberty, though called thereto publicly by public authority. Is it not sinful and shameful to be men of war then in time of peace? But from it we may see that the lusts of most men have a greater power to set their hands to action, than their consciences, James 4:1. You have reason to decide your quarrels; if that will not do, you have superiors to do it: why should men then, like unreasonable creatures, fall a pushing one another? But let such remember, that if they repent not and reform, the day will come wherein they shall read their sin in their punishment, Matthew 26:52. For all they that take the sword, shall perish by the sword; and God will fight against them forever. See Galatians 5:19–21.
3. Those who are sure to do an ill turn to those who have wronged them, if it lie in their power. They will confidently promise it, and perform it too, and boast themselves of it when they have done. It is a sign religion is at a low pass, and that the laws of Christ are little regarded among Christians, Proverbs 24:29, Matthew 5:44, 45. Alas! how shall we prove ourselves Christians indeed living at that rate? How would we suffer loss of liberty, goods, and life for Christ, with a spirit of meekness, when every private wrong can provoke our vengeance? What would they do more who never heard of Christ? It is worthless religion that puts not men to be followers of the meek and lowly Jesus.
4. Lastly, Those who make no conscience of doing their duty to those who have wronged them, but they carry towards them as if their offence loosed them from all bonds of duty to them, and so satisfy their revenge, Matthew 5:44–46. One's being out of their duty to us, is not enough for us to neglect our duty to them. Alas! what would become of us if God treated us at this rate, withdrawing his mercies from us upon every provocation? Be followers of God.
USE. Revenge not yourselves but rather give place to wrath, the wrath of your adversary. To press this, I offer the following motives.
1. This is true excellency and bravery of spirit. Men are much mistaken in their measures, who count otherwise. For,
(1.) In this you will resemble the spirit Jesus Christ was actuated by, 1 Peter 2:23. "Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judges righteously." Luke 23:34. "Father, forgive them, for they know not what they do." You shall be as gods, was the height of ambition that men aspired to very soon. Behold an allowable way how we may be like our Lord! in meekness and patience, suffering wrong rather than avenging at our own hand. This was the way how Christ, being true God as man, did walk. And therefore it is true excellency of spirit. When James and John would have revenged an affront offered to Christ by the inhospitable Samaritans, by commanding fire to come down from Heaven and consume them, "He turned, and rebuked them, and said, You know not what manner of spirit you are of. For the Son of man is not come to destroy men's lives, but to save them," Luke 9:55, 56. He had legions of angels at his command, yet he says, Father, forgive them, Luke 23:34.
(2.) You will show a generous contempt of the impotent malice of an evil world, possessing yourselves in the midst of all the sallies of it upon you, Luke 21:19. In patience possess you your souls. The moon retains her brightness though the cur barks at her: and an excellent spirit retains its composure, notwithstanding the little rubs one meets with in an evil world.
(3.) You will show yourselves masters of your own spirit; and many who have won cities by storm, have been trod under foot by their own spirits; which shows victory over the latter to be a more glorious thing than over the former, Proverbs 16:32. "He who is slow to anger, is better than the mighty: and he who rules his spirit than he who takes a city."
(4.) You will overcome him that wrongs you. Either you will gain him to return to his duty, Romans 12:20. or you will at least keep your ground while his corruption carries him out of the road, and tends to drive you off your road too. So he is the true overcomer, not who does the wrong, but who bears it with patience, Romans 8:37. "In all these things we are more than conquerors, through him that loved us."
2. Consider the wrong done to God by your revenging yourselves. You take out of his hand what he has reserved for himself on good grounds; you invade his sovereign authority, and pull a jewel out of the crown of Heaven to adorn yourselves, Deuteronomy 32:35. forfeited. Thus,
(1.) You impeach his justice, as if he like Gallio cared for none of these things, so that unless you revenged yourselves, your wrongs would never he righted. This is the blasphemous language of that practice: for who believes that a just God will revenge all wrongs, would take it out of his hand?
(2.) You impeach his wisdom, in committing vengeance into the hands of those in authority, saying, in effect, that it would be far better to leave that to private men, and that God's method of vengeance is not fitted to reach the end. And therefore you will correct the ordinance of Heaven.
(3.) You impeach his veracity, and refuse to believe his word, that he will repay. And therefore you will repay injuries yourselves, as if God's word were not to be believed.
(4.) You dare his vengeance. If he is the God of vengeance, and will repay, sure he will take vengeance on those who despise and invade his authority.
Now what wrong can any man possibly do to you, that will justify your doing such wrong to God?
3. Revenge is a most ensnaring thing, not to be harbored in the least. It is a sacrifice to passion, and involves the soul in guilt that way. It often carries men into such heights, as afterwards they would wish they had not gone to when it is past remedy. How many has revenge brought to an ill end? Yes, how many have been brought into compact with the devil by this means?
4. Lastly, It is inconsistent with peace with Heaven and pardon. They who live in a course of revengeful passions, are living in a state of black nature, Titus 3:3. Our Savior is express in that, Matthew 6:15. "If you forgive not men their trespasses, neither will your Father forgive your trespasses." How can you go to God, to pray for pardon, when you will not forgive those that sin against you? So revenge puts a bar in the way of your pardon: and the guilt of sin unpardoned will bar you out of Heaven.
Objection The scripture says, Eye for eye, and tooth for tooth.
Answer: That was the law, the execution of which was not committed but to the magistrate; and does not belong to private persons.
Objection 2. If we put up with one injury, we will get more.
Answer: The text says not so, Romans 12:20. "If your enemy hunger, feed him; if he thirst, give him drink: for in so doing you shall heap coals of fire on his head." But better we get never so many wrongs, than that we wrong God by revenging ourselves.
Objection 3. It is not manly not to revenge affronts and wrongs.
Answer: As black people paint the devil white, so do vain men their vices and corrupt passions. So proceeding from words to blows is manliness with them; whereas a little consideration would show them, that it is childishness; for so do nurses still their babies, by revenging them on those that displease them. It is brutishness; anger a dog, and he will be ready to fly at your face. It is foolishness, Ecclesiastes 7:9. "Be not hasty in your spirit to be angry: for anger rests in the bosom of fools." Was David not manly that revenged not himself on Saul? Saul says otherwise, 1 Samuel 24:18–21. "You have showed this day how that you have dealt well with me: forasmuch as when the Lord had delivered me into your hand, you killed me not. For if a man find his enemy, will he let him go well away? wherefore the Lord reward you good, for that you have done unto me this day," etc.
Question: How then should we do in the case of affronts and wrongs?
Answer: 1. Arm yourselves with meekness and patience, while you go through an evil world, laying your accounts that you will have use for them, wherever you are, and that daily.
2. Learn to bear with and forbear one another, and to be always ready to forgive the injuries done to you, so far as they concern yourselves, Colossians 3:13. "Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do you." And there is no measure to which this forgiving is to be stinted, Matthew 18:21, 22. "Lord, (says Peter) how oft shall my brother sin against me, and I forgive him? until seven times? Jesus says unto him, I say not unto you, Until seven times: but, until seventy times seven."
3. In matters of weight, where the good of the party offending, the public good, or your future safety, makes redress necessary, apply to those for it who are vested with authority for that end, Romans 12:4. Only do it not from a spirit of revenge.
4. In that case, and in other cases, wherein redress is not to be expected, lay the matter before the Lord, put it in his hand, and wait for him, Proverbs 20:22. "Say not you, I will recompense evil: but wait on the Lord, and he shall save you."
5. Lastly, Live by faith, keeping your eye on Christ the fountain of strength, the pattern of meekness, and on the judgment to come, when all wrongs shall be redressed, and justice shall be done to every one.
VI. IN RELATION TO LOVING THEIR ENEMIES
A PERSUASIVE TO LOVE OUR ENEMIES
MATTHEW 5:44, 45, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: that you may be the children of your Father which is in Heaven, for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust."
NEGATIVE holiness is short of Christianity more than the one half. It is not enough that we do others no ill, but we must do them good as we have access. Nor is it enough that we fly not out in passion and revenge on those who have wronged us, but we must love them.
Nature teaches us to love them that love us; and so the worst of men may learn that lesson, verse 46, "For if you love them which love you, what reward have you? do not even the publicans the same?" But sanctifying grace goes higher, teaching to love them that hate us; and this is a lesson hard to learn. Hence the corrupt Jewish teachers, unable to come up to the intent of the holy law, brought down the law to their nature, and expounded the second great commandment of the law conformably, verse 43, You shall love your neighbor, and hate your enemy. Our Lord, who loved his enemies so as to die for them, does justice to that law here; and that end of the law which they had folded in, he folds out again, and stretches it out in its full length, so as to teach our foes as well as our friends. But I say unto you, Love your enemies, etc. In which words we have,
1. A duty enjoined, Love your enemies. It is supposed, that in this world every body will have some enemies; and want who will, Christ's friends will not want enemies, who will hate them, and do them any mischief they can reach. The greatest innocency of life, and harmlessness, the greatest usefulness in the world, will not secure one from having enemies. Christ's own case demonstrates this. Well, what is our duty to them? Love them. That is explained, Bless them, do them, good, pray for them. That is an old commandment, Proverbs 25:21, "If your enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink." But it is new stamped with the authority and example of Jesus. And of all coin men are fondest of the very old and the split-new. Here are both together.
2. The necessity of this duty, and of obedience to this command. It is agreed among all to be the hardest duty of Christianity. The Papists will have it to be not a command, but a counsel of perfection. And if most Protestants would speak their hearts in this point, they would agree with them; for in effect they think and say, It is not for every one, it is only the attainment of some very rare good men; and though they cannot reach it, they are in no doubt for all that, that they belong to Christ. But our Lord teaches here the downright contrary, namely, the absolute necessity of it to all, to Christians of the smallest as well as of the greatest size: That you may be the children of your Father which is in Heaven. Not that we must first love our enemies before we can be adopted into the family of God; but that we must necessarily evidence our sonship by this, or else forfeit our claim to it. So that you may be, is, that you may appear to be. Adoption into the family of Heaven is a great privilege. The question is, Who may claim interest in it, and who not? They who love their enemies may claim it; for thereby they discover they are really God's children, they are so like him: they who do not, may not claim that privilege; for they really are not God's children, they are so unlike him.
The text affords the following instructive note.
DOCTRINE. Loving of our enemies is a necessary evidence, mark, and character of those who are of the family of Heaven.
In discoursing this subject, I shall,
I. Consider the duty of loving our enemies.
II. Show that this loving of our enemies is a necessary mark and evidence of a child of God.
III. Make some practical improvement.
I. We shall consider the duty of loving our enemies. And here I shall show,
1. Who are to be understood by our enemies.
2. What is that love which we owe to them.
First, I am to show who are to be understood by our enemies. In general, it aims at those about whom there is least to engage our love to them. For the more our Christian love is of that sort, it is the liker to the love of God, who loves freely, and does not find the objects of it lovely, but makes them so, And,
It is not only to be understood of those who are simply our enemies, but of those who are enemies to God as well as to us. This is evident from the context, for the law binds us to love our neighbor, verse 43. Every body is our neighbor in the sense of the law. Therefore our enemies, even such of them as are enemies to God, are our neighbors, and so to be loved. And upon this principle our Lord's explication goes. Again, were not such as cursed, hated, and persecuted the disciples of Christ, the enemies of God as well as theirs? Yet the text will have those loved. Finally, the evil and unjust are so far loved of our heavenly Father, that he does them good: yet they are his enemies. Therefore we are to love them too, if we would be like him, verse 45.
They would do well to consider this, who make the extent of their religion the boundaries of their love; who if they love those of their own religion and way, think they owe no love to others, but are at liberty to hate all the world besides; and could be content to exterminate and devour them under the notion of God's enemies. This is the way of the bloody Papists; and be who they will that go that way, they are actuated by the spirit of Antichrist, which is a spirit of hatred, not by the Spirit of Christ, which is a Spirit of love. If Christ had loved at that rate, there had never been a church in the world: but, as says the apostle, Romans 5:10. When we were enemies, we were reconciled to God by the death of his Son.
Objection 1. Does not the psalmist say, Psalm. 139:21, 22, "Do not I hate them, O Lord, that hate you? And am not I grieved with those that rise up against you? I hate them with perfect hatred: I count them mine enemies?" And does not Jehu the son of Hanani the seer say to King Jehoshaphat, Should you help the ungodly, and love them that hate the Lord? 2 Chronicles 19:2.
Answer:
(1.) There is a hating of one's way and course, and a hating of one's person. It is not the latter that is meant in these passages, but the former. They hate the Lord, rise up against him, are ungodly; that is their course, which our hatred must fix upon. So the sum of it is, I count them mine enemies, whose persons I am obliged to love, but their enmity I am obliged to hate. So a man loves his sick child, though he loathes his loathsome disease, and seeks to root it out.
(2.) There is a hatred opposite to a love of delight, and a hatred opposite to a love of good will: the former is what we should bear to the enemies of God, and is there meant; the latter is not.
Objection 2. Are not the prayers of the church bent against the enemies of Christ?
Answer: Yes they are, and for them too, in different respects; the former in respect of their wicked works, the latter in respect of their persons. And if there is no separating of their works from their persons, that their works are not to be destroyed but with the destruction of their persons, that is, if they be incorrigible, then since God's honor must be dearer to us than all the world, we may lawfully pray against their persons too. And this is as consistent with the love in the text, as a parent's calling a surgeon to cut off his child's gangrened leg; he loves the leg, and would heartily wish its preservation; yet he must call for cutting it off, lest it ruin his child's whole body. See all this, Psalm 83:16–18, "Fill their faces with shame: that they may seek your name, O Lord. Let them be confounded and troubled forever: yes, let them be put to shame, and perish: that men may know, that you whose name alone is JEHOVAH, are the Most High over all the earth."
2. It is to be understood of those who are adversaries to us, or are against us any manner of way, whether they in that matter be against God or not. And so it takes in,
1st. Those who are not truly and properly our enemies, but in our account and reckoning only are enemies to us. And here is an occasion of the exercise of this grace and duty, as well as in the case of the most real enemy to us. For though one be not indeed your enemy, yet if you think him to be so, it is all a case to you to love him, as to love one that is really so; and if you reach it, it will be certainly acceptable to God, it will not be lost: for though it is your weakness to mistake one for your enemy who is not so, yet it is your excellency to love one whom you take for your enemy, Luke 24:1. So this love is owing,
(1.) To those whom we take for our enemies, but are really only smiting friends. Wounding friends in a childish sickly world oft-times go under the name of enemies; while kissing enemies are taken for friends, Proverbs 27:6. "Faithful are the wounds of a friend; but the kisses of an enemy are deceitful." So it fared with Paul among the Galatians, chapter 4:16. Am I therefore become your enemy, says he to them, because I tell you the truth? Much enmity is raised this way in the world. A sound reproof for sin, an opposing of persons in sinful courses, is sufficient in the world to make enemies, and when the war is denounced against them, Amos 5:1, "They hate him that rebukes in the gate." But if these must needs be your enemies, love them according to the text, saying with David, Psalm 141:5. "Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities."
(2.) To those whom we take for our enemies, but are only competitors with us in a lawful way. There is so much selfishness in the world, and so little regard to the interest of our neighbor, that a great many imaginary enemies are made this way. Thus Joseph's brethren took him for their enemy, and pursued the quarrel against him. So a man's pursuing in a lawful way for his own, what enmity does that many times breed among men? Persons of the same employment or occupation, what envy, grudge, and enmity is raised among them on that very head? Where there is an advantageous bargain to which all are alike free, how often is the man that gets it looked on as an enemy to the rest? And at bottom it is just because he is a friend to himself, which all the world must allow, so it be in a lawful way. But if such must needs be enemies, know you ought to love your enemies.
2dly, Those who are indeed our enemies, whom we reckon so, and who are truly what we reckon them. Here is occasion for the exercise of this grace and duty: and it is not likely that any body appearing in the world wants such occasion. If they belong to God, they will not want it, Luke 6:29. Let all then take heed that they be found in the way of this duty. These enemies are of two sorts, but all of them to be loved, according to the text.
(1.) Stated enemies, in respect of a course of enmity. And these,
[1.] Stated public enemies, who, in their principles and by open profession, are opposite to us, and practice accordingly. Such were the unbelieving Jews, particularly the Scribes and Pharisees, to the followers of Christ, inwardly hating them, openly cursing them, and accordingly persecuting them. But, says our text, love your enemies. This party-enmity is frequent in the world, and it is the bane of the church. It is the native fruit of the corruption of our nature. Men are by a certain propensity of nature led to hate and bear enmity and grudge against those they differ from: it grows up like thistles and other weeds of its own accord, so that no man shall be kept from it, if he set not himself by grace to bear it down, and root it up. And the mischief of it is in church-differences especially, that people look on this brood of Hell as the offspring of Heaven, and so call it zeal and duty; and the more of it they have, think they are the better men. Hence said our Lord, John 16:2. "The time comes, that whoever kills you, will think that he does God service." But O how far are they deceived in this! Jam. 3:13, etc. Our Lord crushed the appearance of this in his disciple, Luke 9:54, 55. Nay, he shed his blood to quench this unhallowed fire, Ephesians 2:16, "That he might reconcile both unto God in one body by the cross, having slain the enmity thereby." This is the design of the parable of the man that fell among the thieves, Luke 10:30.
[2.] Stated private enemies, who set themselves in a course of enmity against such and such persons. Such enemies were Herod and Pilate to one another, Luke 23:12. We call this state variance, Galatians 5:20. and this kind of enmity feud, a settled, stated, continued enmity. Such had Joseph's brethren against him, Ahab against Macaiah, and Absalom against his brother Amnon. This is frequent everywhere, spreading itself like venom among neighbors, yes among relations, and among neighbors of all sorts. And they that have such enemies, think it not to be enough to be wise as serpents, to be on their guard as to them; but they think they are warranted to join therewith the venom of the serpent too: and so they are even with them. Hence they will not speak together, but on all occasions are sure to be at them, and to bear hard on one another, pursuing their war. But this is not the way of God: on the contrary, says the scripture, "If your enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink, Proverbs 15:21. Be not overcome of evil, but overcome evil with good," Romans 12:21. See the law, Exodus 23:4, 5. These things will exclude men out of Heaven, Galatians 5:21.
(2.) Occasional enemies, who, upon particular emergent occasions, do wrong to us; but not from a stated enmity against us. If we are to love our stated enemies, much more these, Colossians 2:13. There are thousands of enmities of this nature: and such is the weakness and corruption of our nature, that there is no body but, either through inadvertency or the power of temptation, do thus wrong others. So that if men must hate those who so treat them, they will be Ishmael-like, having their hand against every man they have to do with, etc. But it is utterly unlike the gospel to blow up these sparks into a fire. But love such enemies notwithstanding: for "if you forgive not men their trespasses, neither will your Father forgive your trespasses," Matthew 6:15.
Both these kinds of enemies are of three sorts.
[1.] Heart-enemies, who in their hearts are set against us, burning with grudge, malice, and rancor at us. The text is plain as to our duty in that case, Do good to them that hate you. Love begets love, even among those void of the grace of God; so if you love them who love you, you are not one step beyond the profane in that point, verse 46. But if you would show the power of God's grace in you, you must be heart-friends to your heart-enemies, having your heart towards them, whose heart is away from you.
[2.] Tongue-attackers, who employ their tongues against us like swords, arrows, fire, and scourges. Bless them that curse you. These are very dangerous enemies, and sometimes give very deep and galling wounds, Psalm 57:4. "My soul (says David,) is among lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword." One does not know how to get out of their way. Men may flee from the hands of their enemies, but who can flee from their tongues? Only God himself can be a refuge herein, Job 5:21. "You shall be hidden from the scourge of the tongue." But even to these you owe love, Psalm 109:3, 4, 5. And tongue-love will not pay that debt, it must be heart-love, Proverbs 10:18. Wit may furnish the former, but true wisdom must furnish the latter in that case.
[3.] Hand-enemies, who in their actions and deeds are enemies to us; not only in their hearts wishing us ill, and with their tongues speaking ill of us, but to their power, and as they have occasion doing ill to us, "Pray for them that despitefully use you, and persecute you." Our Lord binds us even to love these, and that while they are doing against us. So he gave us example, Luke 23:34. "Father, forgive them; for they know not what they do." So the first martyr followed the blessed example, Acts 7:60, "Lord, lay not this sin to their charge." And so must we show ourselves to be the children of the blessing, 1 Peter 3:9. "Not rendering evil for evil, or railing for railing: but contrariwise, blessing; knowing that you are thereunto called, that you should inherit a blessing." The corrupt heart's motion is to do ill for ill, but by grace we must do good for ill: that is heaven's exchange.
SECONDLY, I come to show what that love is which we owe to our enemies: We must love them. It is necessary to explain this, both negatively and positively.
First, Negatively. We are not bound to love them,
1. So as for their sakes to be reconciled to and at peace with their sin. Our Lord obliges us to love the persons of our enemies, but not the wrong they do to us, and much less the wrong they do to God. We are not, under pretense of this love, to give over opposing them in evil: that were to hate them, not to love them, whatever they may think, Leviticus 19:17. Or if it is called love, it is to love them more than God, 1 Samuel 2:29. We must love and strive to please one another, but to edification, not to destruction. Not only does the father love his child, though he chastens him; but because he loves him, therefore he chastens him. And the more we love any truly, the more we will hate their sin.
2. Neither does this love bar seeking redress of wrongs in an orderly way. If God had meant that men should be in the earth, like the fishes in the sea, where the greater swallow up the lesser, without possibility of redress, nothing being left to the weaker but to yield themselves, he had never appointed the magistrate, "a revenger to execute wrath upon him that does evil," Romans 13:4. And Jesus Christ never extended his precepts to the pulling down of the fence of human society, government, governors, and laws. And what he said of turning the other cheek to him that smote the one, himself explained, John 18:23. "If I have spoken evil, bear witness of the evil: but if well, why smite you me?" being ready to receive a second stroke rather than to revenge that he had got; but withal complaining of the wrong before a judge. Men may do this, and love the enemy that wrongs them notwithstanding.
3. Neither does it bind us to a love of delight in them. That is, we are not obliged to take delight in them, make them our intimate and familiar companions, associate with them as our friends, being in a course of enmity against God. Jehoshaphat was reproved for that, 2 Chronicles 19:2. David makes it a mark of his sincerity, that he abstained from it, Psalm 139:21. Solomon tells us, Proverbs 13:20. "He who walks with wise men shall be wise: but a companion of fools shall be destroyed." And everywhere the scripture calls us off from delight and intimate communion with evil men. It holds too in the case of those who are really our enemies simply, otherwise we were to make no difference between our friends and our foes! hence says Christ, Matthew 10:16, 17. "Behold, I send you forth as sheep in the midst of wolves: be you there fore wise as serpents, and harmless as doves. But beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues." Wise walking is a Christian duty, wherein the wisdom of the serpent is kept, but separate from its venom, Proverbs 14:15. The prudent man looks well to his going.
Secondly, Positively. There is a threefold love that uses to be distinguished.
(1.) A love of delight;
(2.) of good will; and
(3.) of beneficence. As to the first, I have already showed, that it is not owing to our real enemies. Our Lord bids us bless, but not sing and rejoice with those that curse us: do good to, but not delight in and take them into our bosom, that hate us: pray for, but not associate, as with our best friends, with those who despitefully use us, and persecute us. It is the two latter kinds of love that we owe to them. And this is evidently clear from the whole of this context, to be the full compass of the love to our enemies; which is explained,
1. Of the love of good-will to them, verse 44. "Bless them,—pray for them. So, verse 47. If you salute your brethren only, what do you more than others? do not even the publicans so?" The publicans salute, that is, bear and show good will to those who bear and show it to them.
2. Of the love of beneficence, verse 44. Do good to them. So do the publicans, verse 46. rewarding one another's good deeds. Of these two it is explained from God's own example, verse 45. "That you may be the children of your Father which is in Heaven, for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust." God does not entertain a love of delight in evil and unjust men; but that is the peculiar portion of the good and just from the Lord. But he follows the evil and the good, just and unjust, with a love of good-will, making his sun to rise on them; so Heaven opens its eye, and looks to them as wishing them well. And he follows them with a love of beneficence, making his rain to fall, whereby fruitful seasons are made.
These two together make the perfection of that love that men promiscuously are fit objects of, verse 48. "Be you therefore perfect, even as your Father which is in Heaven is perfect." If we consider men as just and good, they are fit objects of the divine and human delight: as evil and unjust, they are not fit objects of the one nor of the other. But the worst of them may be fit objects of good will and beneficence. And God's love is perfect in affording them both these: and if we afford them the same, our love that we owe to them will be perfect too, no due part being lacking. Then,
First, We owe to our enemies, our real enemies, a love of goodwill, Romans 13:9. You shall love your neighbor as yourself. Our hearts ought to be lovingly disposed towards them, and they to have a room in them, as we when we were yet enemies had in the heart of Christ. If we be not so disposed, we have not the Spirit of Christ. Good-will is a debt we owe to mankind, even the worst of them: and though it takes nothing out of our pocket, it is not easily paid. There is need of a stock of grace, for nature's stock will soon be exhausted, Titus 3:3. This good-will lies in,
1. We must not wish them ill as ill to them, Psalm 40:14. We must pluck up the roots from which ill wishes to them do spring up. Envy, which looks with an ill eye on their welfare, and would eat it up, James 3:16; hatred, which blocks up all good from us to them, Leviticus 19:17; grudge, which is a train lying within the heart, ready to be blown up on occasion for mischief to them, Leviticus 19:18; and malice, which like a burning fire pursues them with ill-will, Ephesians 4:31. Our ill wishes can do them no ill, but they do ourselves much. Every ill wish is an item in our accounts before God, and the reigning root of ill-will to our neighbor proves one to be naught, 1 John 2:11. "He who hates his brother is in darkness, and walks in darkness, and knows not where he goes, because that darkness has blinded his eyes."
But this extends not to these two cases.
(1.) The wishing one an ill for good to him, e. g. the losing of such an one's favor, the having of which is a snare to his soul: the lowering of one's outward circumstances, whose prosperity makes him forget God and himself. But in this case the thing wished, though in itself an evil, is wished as a mean of good, and of good to the person.
(2.) The wishing evil to a person for the good of many, as that one who is a corrupter of others, and incorrigible in it, may be taken out of the way. For the honor of God and the public good is always preferable to the private good of one, Galatians 5:12.
2. We must not take pleasure in any ill that befalls them, as ill to them, Proverbs 24:17. "Rejoice not when your enemy falls, and let not your heart be glad when he stumbles." To make the miseries of others our delight, is unfitting the spirit of the gospel; it is a feeding with the serpent on dust; that is to say, a joining issue with the devil in our rejoicing. But O how much of that spirit is in the world; yes, how naturally does the heart of man take that bias! Though perhaps men will not do them ill, yet it is a pleasure to them to hear of others doing it, or of Providence's reaching them some stroke. The former cases must be excepted here too. But otherwise it is a very wicked disposition, to take pleasure in our enemy's hurt. Job clears himself in that point, Job 31:29. "If I rejoiced at the destruction of him that hated me, or lift up myself when evil found him." There is no exception, Romans 12:15. "Rejoice with them that do rejoice, and weep with them that weep."
3. We must heartily wish them well, 1 Timothy 1:5. "Pray for them," says the text. We must wish them the best things, that they may be forever happy; may have favor and peace with God, Luke 23:34; and that for that cause God may grant them faith, repentance, and all other saving graces. For it is a vain wish, and worse than vain, to wish people happy, living and going on in their sins: therefore our wishes must be so regulated as God's stated method of grace may be kept in due regard. And as for other things that are temporal, we must wish them these as they may best promote those ends.
4. We must wish them well, as well to them, Psalm 122:8. Men may wish well to their enemies, from a mere carnal principle, not as being well for them, but for themselves. That is, they may wish them repentance, etc. for their own case, not from any love to their souls. But God sees through that, and will account it no more than it is, that is, self-love, not love to our enemies. To overlook our own interest, and from love to God, and our neighbor, to wish well to those that are our enemies, is worthy of a Christian.
Secondly, We owe to our enemies, our real enemies, a love of beneficence, whereby we will be ready to do them good as we have access; and therefore says the apostle, 1 John 3:18. "My little children, let us not love in word, neither in tongue, but in deed and truth." And certain it is, that where the heart in good earnest wishes them good, the tongue and the hands will be ready to do them the good we wish them, and can do them. Man was born for society, and no man was born for himself only, but is obliged to seek the good of others too; and their enmity to us loosens not that bond.
1. We must not practice revenge upon them, by doing one ill turn for another they have done us, Romans 12:19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath." They that are farthest behind with their neighbor here, are in best case: for revenge for wrongs done is a debt that will be paid, and the longer it is a-paying, it will be the heavier charge at length. But God has kept the clearing of that debt in his own hand, and we are not to meddle with it. Revenging ourselves on our enemies is the utmost remove from the love we owe to them. It is hatred, flaming hatred against them, instead of love. It tends to their destruction, and therefore denominates men murderers before the Lord, 1 John 3:15. O that men would consider how they will answer it to him, who having set us a pattern, commands us to love our enemies. So forbearing positive revenge is the lowest step of this love.
2. We must not with-hold from them the good that is due to them from us by any particular tie; but must be sure to be in our duty to them, though they be out of their duty to us, Proverbs 3:27, "With-hold not good from them to whom it is due, when it is in the power of your hand to do it." It is not enough that we do them no ill, but we must do them the good we owe them, by whatever such tie, whether they be special neighbors, or nearer relations. For the duty we owe one to another in our relations, is not founded on mere compact, that when the one breaks the other is loose; but upon the authority of God, which binds both parties. If men would then turn their eyes upward, and look to God as the common Master, they would find reason from his command, to continue in their duty to those who cast off their duty to them, as far as they can have access.
3. We must be ready to do them good as Providence puts an opportunity in our hand, Galatians 6:10. "As we have opportunity, let us do good unto all men." This love of beneficence takes in this also as the crowning ingredient, the highest step in it.
(1.) We must do them no ill.
(2.) We must do them all the good we owe them, and they can challenge of us by any particular tie. But we must go higher yet, and,
(3.) Do them all the good that we have access to do them, though they cannot challenge it by any particular tie. Here is a general tie in the text, to make up that want: and in these cases though they cannot challenge it of us, our God and Lord can and does. The Jews who crucified Christ, and stoned Stephen, could not demand their prayers for them as a debt they owed them by a particular bond: but the extensive law of love required them, and Christ fulfilled that law in that as in other points; and Stephen wrote after his copy. So that it will not be sufficient to shift a good work toward such and such persons, to say we owe them none. Now we must be ready to do them good,
1st, In their temporal interest, Romans 12:20. "If your enemy hunger, feed him: if he thirst, give him drink: for in so doing you shall heap coals of fire on his head." Thus our Lord Jesus went about doing good in the midst of his enemies, healing their sick, curing their blind, etc. He was a public benefactor, though in the mean time he was the object of the public enmity. So if it lie in our way to advance their temporal interest, and do them a good turn for that end, we must not withhold it, whatever enmity they show or have shown to us.
2dly, In their spiritual interest, contributing our utmost endeavors as we have access for their eternal happiness, Proverbs 11:30. He who wins souls is wise. Thus Christ and his apostles gave us an example in their thirsting for the soul-good of the Jews, their declared enemies. When the winning or losing of a soul comes in competition with any wrong done to us, that wrong is not worth noticing; for the redemption of the soul is precious above all. And for both these we must be ready,
(1.) To speak for their good: for a good word is often of such usefulness to men, that it may be reckoned among good deeds. This was Jeremiah's comfort, that he had so done for his people, who were very abusive to him, chapter 18:20. "Shall evil be recompensed for good? for they have dug a pit for my soul: remember that I stood before you to speak good for them, and to turn away your wrath from them." And when we may advance the good of those who are our enemies by our speaking for them, then is the time to speak.
(2.) To act for their good, Romans 12:20. forfeited. The spirit of the gospel disposes men not only to use their tongues, but their hands for the good of their enemies; and to abide some stress themselves, for doing good to them, Romans 5:7, 8. "For scarcely for a righteous man will one die: yet perhaps for a good man some would even dare to die. But God commends his love towards us, in that while we were yet sinners, Christ died for us." If men please themselves with giving one good words for their enemies, while they have access to do them good deeds, but will not, we may say, What does that profit? James 2:16.
For all this we must be,
(1.) Habitually disposed to beneficence towards them. The habitual bent and frame of our souls should be to do good to all, our enemies not excepted. For that is the native effect of the writing of the law of love on the heart.
(2.) We must readily fall in with any special opportunity that Providence puts in our hand for that effect, Galatians 6:10. How do ill men strike in with an opportunity to do an ill turn to their enemies? So would we show ourselves Christians, by striking in with an occasion of doing good to our enemies, as knowing that then God is putting us to the trial in that point.
II. The next general head is to show, that this loving of our enemies is a necessary mark and evidence of a child of God. You have heard what it is not, and what it is: consider now that you must either reach it, or forfeit your claim to God as your Father. I do not say, that without perfection in it you cannot make that claim. It is our duty indeed, but we can no more reach a perfection of degrees in it, than in other graces and duties. But the reaching of it in a perfection of parts, the sincere aiming at, and endeavoring it, as other graces and necessary duties, in the habitual course of our lives, is such a necessary mark and evidence of a child of God, as appears from the following considerations.
1. The living in malice and envy against any, is an evidence of one in the black state of nature, a child of Hell. Hence says the apostle, Titus 3:3. "We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." The scripture calls our natural state the gall of bitterness, Acts 8:21, 23. and natural men a generation of vipers, Matthew 3:7. Men falling into enmity against God, fell into enmity one against another; and, rendering themselves hateful to God, came also to hate one another: and there is no effectual cure for it, until they return to God, the center of unity. See it in the case of our first parents. So this reigning enmity against any is the native produce of man's apostate state, discovering it as surely as smoke does fire. Therefore love to our enemies is a necessary mark and evidence of a child of God.
2. To love our friends and hate our enemies, is nothing above the reach of nature, corrupt as it is. The Pharisees, that generation of vipers, as short as they cut the law, left so much of it in that point, Matthew 5:43. "You have heard that it has been said, You shall love your neighbor, and hate your enemy." The worst of men may do that; self love teaches it, and produces it: therefore there is no body, but they bear love to some others. But surely Christianity must carry men farther than the worst of men; therefore a true Christian must necessarily love both his friends and enemies, since there is no medium between these, verse 46, 47. The true Christian must love all men, since the worst of men love some: else the children of Heaven and of Hell are alike.
3. The want of it will evince the person to want the true love of God; and he who wants that, surely is not a child of God, but a child of the devil. Men will persuade themselves, that though they can have no love to such and such a one whom they look on as their enemy; yet they love God, and that is enough. But hear what the Spirit of God says in this case, 1 John 4:20, "If a man say, I love God, and hates his brother, he is a liar: for he who loves not his brother whom he has seen, how can he love God whom he has not seen?" Men do not love God truly, who cannot love men for his sake: and the love of our friends is loving for our own sake, if we do not love our enemies too. For if we loved for God's sake, then we would love all whom he bids us: but sticking at the love of our enemies so expressly required by him, shows that we do not love God, since we will not do that for his sake. If we love ourselves, we must love our friends, because they love us: but the great trial is in the love of our enemies, where we cannot fetch the arguments for loving them from ourselves, but from God.
4. It is a necessary consequent of regeneration, and without that no man shall see Heaven, 1 John 3:9, 10. "Whoever is born of God, does not commit sin, for his seed remains in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: Whoever does not righteousness, is not of God, neither he who loves not his brother." If we be God's children, we have got the new nature, and old things are done away. Then we will be no more living in malice, hateful, and hating one another. But these things will be laid aside. Hence it is prophesied of the gospel-days, Isaiah 11:6. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf, and the young lion, and the fatling together, and a little child shall lead them." If we are born again, the law is written on our hearts, Hebrews 8:10. whereof love is the sum; and particularly the loving of our neighbor as ourselves, is the second great commandment. And it is evident from the Scriptures, that our enemy is our neighbor in the sense of the law. So if we are not disposed to love our enemies, we are not disposed to love our neighbor; and if we do not that, the law is not written on our hearts; and if it is not written, we are not born again, and so are not God's children.
5. If we love not our enemies, we are not like God; and if we be not like him, we are not his children; for all his children have his Spirit in them, Galatians 4:6. and they all bear his image, Colossians 3:10. Therefore says our Lord, Matthew 5:45, "Love your enemies—that you may be the children of your Father which is in Heaven, for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust." God loves even those that are his enemies, seeking their good, and doing them good: yes, "He loved the world so, (while yet enemies,) that he gave his only-begotten Son, that whoever believes in him should not perish, but have everlasting life," John 3:16. If we look to the work of creation, he gave us our being, and the whole world; if to providence, he sustains us by his bounty; if to redemption, "God commended his love towards us, in that while we were yet sinners, Christ died for us," Romans 5:8. How can we then be like him, if we love not our enemies?
6. If we love not our enemies, we have not the Spirit of Christ, and so are none of his, Romans 8:9. Our Lord Jesus gave us a most complete pattern of love, extending to our enemies as well as friends. He sought the good of all, the hurt of none; he did good to those that did ill to him; he prayed for them who used him most despitefully; nay he died for them by whose hands he himself died. We can never then be reckoned his disciples, and of his family, nor to have his Spirit, without we love our enemies.
7. Lastly, Without this we are murderers in the sight of God, and so have no share in eternal life, 1 John 3:15. "Whoever hates his brother is a murderer: and you know that no murderer has eternal life abiding in him." We show ourselves the children of the grand murderer, and so must have our portion with him.
I conclude this subject with some practical improvement.
USE 1. Of information. This shows us, that,
1. It is not easy to be a Christian indeed, however easy it is to take on the name and profession of it. Christianity has in it supernatural truths to be believed, and supernatural duties to be done; which the arms of natural abilities are too short to reach. Divine grace is absolutely necessary for these.
2. Christianity lies in a Christian or Christ-like disposition of heart, and a conduct of life agreeable thereto, Jam. 1:22. There is a power of godliness, which casts the heart into a mold of conformity with the example of Christ, and regulates the life in a suitableness thereto. Where that power is wanting, there is no true godliness.
3. Those who pick and choose in religion, taking the easier, and not meddling with the difficult duties thereof laid before them, do but deceive themselves. Though you love professors of religion, and the children of God who are friendly to you; for all that you are none of God's family, if you love not your enemies too. The false mother would have the child divided; Pharaoh would have let Israel go, if they would but have left a part with him. But we must either take on Christ's whole yoke, or none at all.
4. Christianity is the best friend of human society. O how happy might the world be if it should obtain! What peace, safety, and case would there be among nations, in neighborhoods, and in families? It would be an effectual quench-coal to all the fightings, quarrelings, jarrings, strifes, and wrongs, that take away the comfort of society. There are indeed professors of religion, who are fire-brands and pests to society, by their injustice, contention, etc. but better a millstone were hanged about his neck, and he cast into the midst of the sea, than that such things should take place: James 4:1. "From whence come wars and fightings among you? come they not hence, even of your lusts, that war in your members?"
5. Lastly, There are few Christians in the world; the children of God's family are very rare; even as rare as they are who love their enemies. For the one and the other are of equal latitude. The children of this world are hateful, and hating one another; the badge of the saints is love, which is rare to be seen.
USE II. Hereby you may discern, whether you are the children of God or not. This is an evidence proposed by Christ himself, the elder brother of the family. All those of the family of Heaven capable of loving or hating their neighbor, have the Spirit of the family, which is a benign and favorable one, causing them to love even their enemies with a love of good will and beneficence. So this writes death to, and excludes out of the number of the children of God.
1. All those whose hearts are so soured with the real or imaginary wrongs they conceive themselves to have received from such and such persons, that they cannot find in their hearts really and truly to wish them well: but they desire, seek, long, and, thirst for mischief to befall them, that they may have the satisfaction of it. This is the badge of the devil's family, Titus 3:3, and speaks one's spirit to be leavened of Hell. It is the venom of the serpent appearing in his seed, whatever profession they make, Matthew 3:7. It was eminent in the scribes and Pharisees; and is ordinarily most virulent in hypocritical professors, because of their reigning pride and self-love. To all such we may say, "You serpents, you generation of vipers, how can you escape the damnation of Hell?" Matthew 23:33.
2. All those whose spirits are so bitter against those who are or are accounted their enemies, that their hands are quite bound up from doing them a good turn lying in their way, but on the contrary will do them an ill turn if they can. This is the malignity that is the brand of Hell, Romans 1:29. to which the malignant spirit prompts men: and it reigns in those of the devil's family, who like Cain are of that wicked one. They must be revenged, and vengeance shall certainly be taken on them: they cannot forgive, and therefore they cannot be forgiven. We must be to them forever, for the measure they mete shall be measured to them.
On the other hand, this doctrine speaks comfort to those who are so disposed habitually, as heartily to wish well to their enemies, and evidence it by doing them the good they have access to do them; and that from an inward principle of love to them, flowing from the love of God, and from a sense of the command of Christ. See the text. No doubt hypocrites and carnal men may have the counterfeit of this. But you may safely take the comfort of love to your enemies,
(1.) If it be a loving of them indeed and in truth, and not in word and tongue only, 1 John 3:18. Men for their own sake may give their enemies their best words and wishes, while these are but a white cover of black hatred. But happy they who are real in their good wishes to them, and evidence the same by their deeds, as they have opportunity.
(2.) If it be evangelical in its spring and rise. A good humor, some particular interest of men's own, may go far in the counterfeit of this. But the true love to our enemies rises from gospel-principles. The man considers his own natural enmity to God, the acts of enmity against God which himself is often falling into, the love of God to us while yet enemies in giving Christ for us, etc; and his soul is softened and melted down into this love.
(3.) Lastly, If it be universal, not extending to some only for whom we retain a particular regard, but to all whom we take for our enemies. For if the spring of it be evangelical, it will be universal: since in that case the reason for bearing that love to one, is a reason for bearing it to all; for being in charity with all the world.
USE. Evidence yourselves children of God, members of the family of Heaven, by loving your enemies. Set yourselves to the conscientious practice of this duty, laying aside all hatred, malice, and revenge against others. To press this, let me suggest the following motives.
1. It is the command of God and his Son Jesus Christ. God gave us that command, You shall love your neighbor as yourself. Christ opened it, and particularly enforced it as to our enemies. And it is not a naked command, but backed with the example of God and Christ, which must have weight with all who have any regard to either.
2. You were baptized in the name of God the Father, Son, and Holy Spirit, all of you, and many of you have communicated in the Lord's supper. Since you have taken on the external badge of the family, walk as becomes members of that holy society. You were baptized into Christ's death, which was for his enemies: the supper is the commemoration of his dying for us while yet enemies. How natively then do they bind to this duty?
3. The more you have of this, you are the more like God; the less you have of it, you are the more unlike him. Here is a piece of holy ambition, to strive to be more like God, in universal good-will and beneficence. Here is your true glory.
4. This is the way to be useful in the world. You will be useful for God this way, who will be much honored by it, John 15:8, "Herein is my Father glorified, (says Christ,) that you bear him much fruit, 1 Peter 2:9. You are a peculiar people; that you should show forth the praises of him who has called you out of darkness into his marvelous light." You will be useful to others; particularly you may be useful to your very enemies, Romans 12:20, 21. And this is a noble thing; for it is more blessed to give than to receive.
5. It will be much to your own advantage. While others rack and torment themselves with their impotent malice, you will enjoy a calm and serenity in your own minds. You will have the satisfaction of the testimony of your own conscience, that you are not enemies to them, but in charity with them, 2 Corinthians 1:12.
6. Lastly, Your claim to the family of God depends on it. The enmity of wicked men will perish in a little, Ecclesiastes. 9:6; but they will eat the bitter fruits of it forever in Hell. And you will eat the fruit of love in Heaven.
I shall conclude with a few directions.
1. Come to Christ, and unite with him by faith, Hebrews 11:8. Without this you will never reach this nor any other duty acceptably. Until you believe, you are in the gall of bitterness; and the grapes of love to our enemies will never be gathered off such thistles. Without it you cannot have the new nature, 2 Corinthians 5:17, for it is in Christ only we are made partakers of the divine, and the power of the devilish nature is done away. Without faith you cannot love God truly, 1 John 4:19. How then will you love your enemies? Would you quench the hellish fire of malice, hatred, and revenge in your breasts? go inward, and see to your own soul's case in the first place, show a love to your own perishing souls, be convinced of your sin and misery, and betake yourselves to Christ in the promise of the gospel. Then will you be capable of this Christ-like disposition and duty.
2. Bear up in your hearts a deep sense of your sinfulness, with the faith of pardon thereof. This will natively produce it, Titus 3:2, 3. A sense of our own sinfulness against God, will blunt the edge of the enmity of others against us, that it will not pierce so deep with us, as with the proud unhumbled sinner. The faith of pardon from Heaven to ourselves, will make us easy to forgive others. To think that God has forgiven us ten thousand talents, will make us ready to forgive the hundred pence to our fellow-servants.
3. Ply your hearts with the believing thoughts of the beneficence of God to his enemies, and the love of Christ dying for his enemies to redeem them from wrath. As the darkness of the night, mists and fogs, go away before the shining sun, and wild beasts of prey creep into their dens; so would all malice and hatred before this.
4. Consider that even your enemies were made originally after God's image, Genesis 9:6. and they may be for all you know the objects of everlasting love; for whom special favor is secured by the eternal transaction. Love all men then, lest if you hate any, you be found to pitch your hatred where God has pitched his free love, and so be found fighters against God.
5. As there are readily none, but they have something desirable about them; so fix you upon that, and love them for it, as you will love gold, though you should find it in a mire. Beware lest the faults of others and their blemishes blind your eyes to their beauties and excellencies. It is unfitting among those who have no beauty without blemish themselves.
6. Consider them rather as objects of pity and compassion, than of hatred. And this you will do, if you consider their enmity to you, more as a sin against God, than as a wrong to yourselves, Colossians 3:25. God is judge, and he will right all wrongs, and recompense every one according to his work.
7. Lastly, Consider the shortness of time, their and your own, Ecclesiastes 9:6. We have no time to spend in these petty quarrels of this world. Death will make them all to die out. Our enemies are but enemies for a day; night comes, and they are removed. And we ourselves go accordingly. Let us therefore be ready to go, in charity with all men, loving our enemies, that we may appear to be the children of God.
VII. IN RELATION TO THEIR CARRIAGE IN A TIME OF ABOUNDING SIN, AND THEIR SAFETY IN A SUFFERING TIME
THE CHARACTER OF ZION'S MOURNERS
EZEKIEL 9:4, "And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof."
[The first sermon on this text.]
DAYS of abounding sin usher in days of overflowing judgments. They are merry jovial days to the wicked and ungodly, who swim with the stream, and having the reins on their necks, give themselves the loose in the course of apostasy and irreligion: but they are heavy days to the serious godly, who dare not go along with the stream, but must oppose it, though their opposition cannot mend it, and therefore must issue in sighing and crying for it. But when the day of reckoning with the generation of God's wrath comes, the guise will turn, they shall get sorrow, and the seriously-godly shall rejoice.
Ezekiel prophesied in Babylon, to which he had been carried captive among those that were carried away several years before the completing of the captivity in the reign of Zedekiah. It would seem he was among those that were led captive in the time of Jehoiachin, 2 Kings 24. Those that are most dear to God may smart with the first in time of common calamity. Those that were left, went on in their wickedness; and therefore Ezekiel is raised up in Babylon to prophesy of that utter overthrow which fell out in Zedekiah's reign, wherein the temple and holy city are sacked, and the land was laid desolate.
In the preceding chapter, the Lord shows Ezekiel in a vision the horrible abominations that people were yet going on in, chapter 8:3. etc. and in this chapter he shows their terrible destruction by the Babylon.
Answer: This is represented by the destroying angels sent forth to kill; "They came from the way of the higher gate, which lies toward the north, and every man a slaughter weapon in his hand," verse 2. for their ruin was to be from Babylon.
In the text we have two things.
1. A party distinguishing themselves from others in a sinning time. And this they do by their exercise, not by any particular name of sect or party, but by their practice. Here we may observe,
(1.) The heavy exercise they have on their spirits at such a time. It is expressed by two words, both passive, importing that there is a load and a weight of grief and sorrow on them: which makes them sigh, when others laugh; oppresses their spirits, while others go lightly: and makes them cry. The word rather signifies to groan, as a deadly wounded man, who is hardly able to cry, Jeremiah 51:52. The sins of themselves and others pierce and wound their hearts, and they groan out their sorrows before the Lord, as under an evil which they are not able to remove. This word in the Hebrew, is in effect doubled, signifying, that groan, that groan; importing their fetching many a groan.
(2.) The ground of this their heavy exercise, the abominations done in the midst thereof. Jerusalem was the holy city, but the holy city was polluted with abominable wickedness of many sorts, whereby the name of God was dishonored by a people called by his name. This made them sigh and groan. Not that they knew all the abominations done in it: but what they knew, all of it was heavy to them. and God constructed that to be mourning for what they knew not.
2. Here is God's distinguishing that party from others in a suffering time, seeing to their safety when the men with the slaughter-weapons were to go through. And here consider,
(1.) Who gives the orders concerning them, The Lord said. God takes notice of the mourning remnant among them; he books their prayers and complaints, he bottles their tears, and so has a particular eye upon them for their safety, when others are to be destroyed.
(2.) Who gets the orders about them, He who was clothed with linen, having a writer's inkhorn by his side. This is Jesus Christ, the Angel of the covenant, the Father's servant, the great High Priest, to whom the people of God owe their temporal as well as their eternal salvation. He appears here in all his offices: he is among the destroying angels as a king; he is clothed in linen as a priest; he has a writer's inkhorn by his side as a prophet. Both he and they stand by the brazen altar, verse 2. to show that it was the profanation and slighting of the altar, a notable type of Christ, that was the great ground of the controversy with those who were to be destroyed: and that it was from thence, and not from their own sighs and cries that the safety of the mourning party was to come. The destroyers were six: the Savior was but one; to show that the far greater part of that people would fall, as being devoted to destruction.
(3.) The charge given concerning them. Whereof there are three parts.
[1.] To go through the midst of Jerusalem, the high streets. The mourners would be found there, by their carriage among others, testifying their dislike of the God-provoking abominations abounding among them. They were not ashamed to bear witness for God, and God will not be ashamed to own them.
[2.] To set a mark upon them. It is vain to inquire particularly into the nature of this mark; for all here was visionary. It is to be a direction to the destroyers whom to pass by and not to meddle with. And this is to be done before the destroying angels get the word to fall on, to show the special care that God has of his own in the time of the greatest confusion. The Babylonians would not notice this mark, but over-ruling Providence would carry them by the persons so marked.
[3.] To set it in their foreheads. In the Egyptian destruction the mark was set on their door-posts, because their whole families were to be saved; but here it was to be set on their foreheads, because it was only designed for particular persons. Servants in the east had their master's name in their foreheads: and those who are sealed in their foreheads, God owns for his servants, while he treats the rest as enemies: compare Revelation 7:3. The forehead is open to the view of all, which speaks the greater security of the marked ones, and that neither is God ashamed of them, nor ought they to be of him, even in the midst of dangers. The words afford the two following doctrines, namely,
DOCTRINE I. Times of abounding sin are heavy times, times of sighing and groaning to the serious godly, Zion's mourners.
DOCTRINE II. Those to whom sinning times are heavy times, making them sigh and groan, shall be marked for safety (by Jesus Christ) in suffering times.
I shall endeavor to explain and apply each of these doctrines in order.
DOCTRINE I. Times of abounding sin are heavy times, times of sighing and groaning to the serious godly, Zion's mourners.
In handling this doctrine, I shall,
I. Give the import of this exercise, and therein the character of Zion's mourners, to whom times of abounding sin are heavy times, times of sighing and groaning.
II. Show why such times are heavy times, times of sighing and groaning to them.
III. Conclude with some improvement.
I. I am to give the import of this exercise, and therein the character of Zion's mourners, to whom times of abounding sin are heavy times, times of sighing and groaning.
1. Zion's mourners are godly persons, who in respect of their state have come out from the world lying in wickedness, and joined themselves to Jesus Christ, 1 John 5:19. It is not to be expected, that while men lie still there, they will be mourners for the wickedness done among them. They that never truly repented for their own sin to this day, may indeed talk and inveigh against the sins of others, but cannot be kindly mourners with Christ's mark. In a time of abounding sin, they may bite and sting the sinners like serpents, as Satan reproving sin: but they can never mourn like doves over their abominations, Ezekiel 7:16.
2. Waking godly persons, not sleeping with the foolish virgins. Lot in Sodom was a mourner, and the ways of his neighbors were like thorns in his side, that kept him waking, 2 Peter 2:8. One may have the root of the matter in him, and yet being asleep he neither sees nor hears as he ought: and therefore cannot sigh and groan. And hence it comes to pass, that they may, with others, get a terrible wakening in the day of wrath; as sleeping Jonah did, when the storm arose.
3. Mourners for their own sins, Ezekiel 7:16. mourning every one for his iniquity. Mourning for sin begins at home, if of the right stamp. The man first mourns for and groans under the weight of the body of sin, Romans 7:24. and then under the weight of the sins of others; first over the sins of his own heart and life, and then over the sins of the land. This makes kindly mourning for the sins of the land: otherwise a man may be filled with anger and rage against them, as Jonah was against Nineveh, but not with Christian mourning.
4. Public-spirited persons, who are concerned to know how matters go in the generation wherein they live: how the interest of the gospel thrives, what regard is had to the law and honor of God, what case religion is in, whether Satan's kingdom is gaining or losing ground. For it is seeing and hearing that makes this sighing and groaning, as in the case of Lot, of whom it is said, 2 Peter 2:8. "That righteous man dwelling among the Sodomites, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds." Those who are concerned for nothing but their own particular affairs, and those whose concern is only as a matter of news, will neither of them be ranked among Zion's mourners but those who are concerned to hear or see, that they may be affected.
5. Tender persons, careful to keep their own garments clean in a defiling time, and dare not go along with the course of the times, Revelation 3:4. They that row with the stream of a declining generation, follow the guise of the time, and will rather follow a multitude to do evil than be singular; they are none of Zion's mourners, nor Christ's marked ones. But either they bear the devil's mark; or if they belong to God, they will get a mark of God's anger against their way set upon them, as Lot got for his sojourning in Sodom.
6. Zealous persons, opposing themselves to the current of abominations, as they have access, Psalm 69:9. They will be conscientious to do what they can in their stations to stem the tide, Psalm 75:4. "Saying unto the fools, Deal not foolishly; and to the wicked, lift not up the horn." They will look on themselves as called to be God's witnesses, and to contend for him, Proverbs 28:4. They that find no concern they have with the piety or impiety of others, but are ready to say, "Am I my brother's keeper?" that find no obligation on them to support the cause of God and religion in the world, can be none of Zion's mourners. The mark they bear is neutrality, which ranks them on the side of God's enemies, Matthew 12:30.
7. Lastly, Persons affected at the heart for the sins of the generation, to the making of them sigh and groan on that account before the Lord, when no eye sees but the all-seeing One, Jeremiah 13:17. And this implies four things.
(1.) The abominations done, lie cross to the grain and disposition of their souls: otherwise they would not make them sigh and groan. They have a real hatred of them, wherever they appear, Psalm 139:21. They would gladly see the world reformed, and the nauseous wickedness prevailing in it curbed; and they would heartily desire to have religion and sobriety get place.
(2.) They are a burden to their spirits, as vile and filthy things are to the senses. They make them sigh as oppressed with the weight of them; Psalm 69:9. As they are a burden to the Spirit of God, so they are a burden to the spirits of the godly. Hence many times the wings of a dove, Psalm 55:6, 7. and a lodge in the wilderness, Jeremiah 9:2. are desirable: and it turns the world into a wilderness to them, making them long to be away from it.
(3.) They are wounds to their hearts, they groan like wounded men, Jeremiah 15:18. Men know that, in other things, the seeing of matters go quite cross to their inclinations, and the desire and bent of their hearts, will be very wounding to them. No wonder then that the wicked course of a sinful generation be wounding to a gracious heart.
(4.) Lastly, Their grief vents itself in sighs and groans, as native indications of the affection of their hearts, as says the apostle, 2 Corinthians 5:4. "For we that are in this tabernacle do groan, being burdened."
II. I proceed to show why such times are heavy times, times of sighing and groaning to Zion's mourners.
1. Because of the dishonor they see done to God by these abominations, Psalm 69:9. Whose heart would not rise to see his father that begat him affronted and treated with contempt without cause? And how can the hearts of the serious godly chose but be moved to see their fellow-worms despise their heavenly Father, casting dishonor upon him, trampling under foot his sacred laws, slighting his Son, and grieving and vexing his Holy Spirit? The relation between God and the saints makes a sympathy, that what is done to the one is resented as done to the other.
2. Because of the wounds they see given to religion and the interest of Christ by these abominations, and the advantage they see accuring to the interest of the devil and his kingdom thereby, Romans 2:24. It is long since Michael and the dragon took the field one against another. The war is not yet ended, nor will be until the end of the world. Both armies are in the field, and the serious godly are concerned for the victory to fall to Christ's side; and therefore they take notice how the battle proceeds. And as the devil and his followers rage, when religion gets ground; no wonder the saints sigh and groan when it is otherwise. So that from the prevailing of abominations two arrows fly into a gracious heart.
(1.) An arrow of grief for the loss on Christ's side. Such abominations are done, and behold thereby the glory of the King of saints is darkened, the effect of his word of the gospel is marred, and a soul, perhaps several souls, are lost by it together, Ecclesiastes 9. "One sinner destroys much good."
(2.) An arrow of grief for the gain on the devil's side. So many abominations as are done in the midst of a land, so many trophies are set up, as signs of Satan's victory over the kingdom of Christ. And that cannot but be moving to those whose hopes are all bound up in the kingdom of Christ, and the destruction of Satan's kingdom: though it is natural enough for those on Satan's side to rejoice.
3. Because of the fearful risk they see the sinners themselves run by these their abominations, Psalm 119:53. "Horror has taken hold upon me, (says David) because of the wicked that forsake your law." When Christ saw what a risk Jerusalem was running blindly, he wept over it saying, "If you had known, even you, at least in this your day, the things which belong unto your peace! but now they are hidden from your eyes," Luke 19:41, 42. They eyes of the serious godly are open, and they see the hazard of a blinded generation, which they do not themselves. They see them running on the sword-point of vengeance, making haste to the pit, and will not be stayed; heaping up wrath against the day of wrath, and rushing to their eternal ruin. No wonder that knowing the terror of the Lord by their experience, and the preciousness of a soul, they sigh and groan to see souls so thrown away for a thing of nothing.
4. Because of the contagion to others they see ready to spread from these abominations, Matthew 18:7, Ecclesiastes 9. Every one of them is an opening of the bottomless pit, by the steam of which many may be infected, and drop down into the same snare of the devil. O! the dismal consequences of the abominations done at first, may be by one sinner, as a little cloud like a man's hand, and may in time as it were darken the whole heavens. Men by one abomination may strike up a spring of abominations, that may run long after they are dead and rotten in their graves, as Jeroboam did. And the prospect of this occasions sighing and groaning to the serious godly.
5. Because of the judgments of God which they see may be brought upon those yet unborn, by reason of these abominations. Hence says the prophet, Hosea 9:13, 14, "Ephraim, as I saw Tyre, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer. Give them, O Lord: what will you give? give them a miscarrying womb, and dry breasts. Many a man entails a curse on his family by his abominations; as appears by breaking the second commandment, by reason of which the Lord visits the iniquity of the fathers upon the children unto the third and fourth generation, Exodus 20:5. And the controversy may be pursued for his cause when he is in his grave. And if a stop be not put by repentance and reformation to the abominations and apostasies of this day, they will undoubtedly smart under them who are not yet born into the world, and the generation to come will have cause to pronounce a Woe on this going before them, Matthew 23:35, 36.
6. Because of the Lord's displeasure with the generation for these abominations, Jeremiah 15:1. It is the joy of the serious godly, to see the tokens of God's good pleasure with the generation wherein their lot is cast, that the Lord will honor them, and take pleasure to dwell among them. But abounding abominations turn matters quite another way. If temporal strokes are kept off, they are left to pine away under spiritual plagues; God is provoked to depart, to withdraw his presence from his ordinances, and they are left to lament after the Lord. The glory departs by degrees, and who knows where it may end, if it may not go the length of removing the candlestick, as the Lord threatened he would do to the church of Ephesus, Revelation 2:5.
7. Lastly, Because of the common calamity in which they see these abounding abominations may involve themselves and the whole land. The serious godly are sensible that with them also are sins against the Lord, and that God may justly proceed against them because of their iniquities. When then they see the cup of a land's iniquity fast filling by many hands, they have reason to be afraid of seeing it filled to the brim, and that it may run over even in their time. And however others may make a jest of the threatening of land-overflowing judgments, they dare not do it, Habakkuk 3:16. And therefore the awful prospect of the day of the Lord's anger against the generation of his wrath, makes them sigh and groan.
I shall conclude at present with a short word of improvement.
O sirs! show yourselves serious godly, by mourning over and sighing and groaning for the abominations done in the midst of the land. Turn from the God-provoking courses of this day, and go not in the way of the multitude, as you would not perish with them; but labor to keep your garments undefiled, by standing at a distance from the abominations of the time; set yourselves in opposition to them, and mourn over the dishonors you see and hear done to the holy name of God, as ever you would have the mark of safety set on your foreheads.
The case of the generation affords much matter of mourning, if you consider,
1. From whence we are fallen. The time was when the land was solemnly married to the Lord by covenant for reformation, and the Lord put a particular honor on Scotland by his presence in ordinances. But now reformation is out of sight, and matters are still going from evil to worse; so that if the Lord's hand do not interpose, it is hard to say where we will stop.
2. The unsuccessfulness of the gospel. There is little conviction, and less conversion, by the preaching of the word. Most part of the generation are proof against warnings from providences and ordinances. Whatever light there may be, there is little heat.
3. The abounding of gross scandalous immoralities in the light of the gospel, the sacred name of God rent by horrid imprecations and blasphemies, his sabbaths profaned, murder, adultery, theft, perjury, and covetousness prevailing; while errors subversive of the foundation of Christianity, such as Arian, Socinian, and Arminian tenets, are vented, the purity of the doctrine of the gospel darkened, and put into an ill name, as if it were downright Antinomianism."
4. Universality of the apostasy, a growing untenderness among all sorts, whereby causes of sorrow are multiplied among ministers and professors, among the young and aged; many pulling off their mask of religion, and throwing it by; and from the company of professors, communicants going over to the camp of the profane.
5. The incorrigibleness in it. A brow of brass, refusing to be ashamed, is added to all the defection that has taken place. People will not be reproved and convinced, but willfully with a high hand go on in their sin. So that sighing and groaning is almost all that is left to do, for contending and striving are to little purpose.
6. Lastly, From all which there is plain evidence of fearful judgments abiding the generation, so much the more terrible as, after many deliverances there is a growing of the apostasy, and new deliverances do but make way to new steps farther forward in it. And national fasting and humiliation are grown out of use, but so far as they are called for by those who neither know nor can be supposed to know the state of this church and land with respect to these things.
ADVICE TO ZION'S MOURNERS
EZEKIEL 9:4, "And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof."
[The second Sermon on this text.]
AFTER a particular explication of these words, I observed, "That times of abounding sin are heavy times, times of sighing and groaning to the serious godly, Zion's mourners." Here I endeavored to give the import of this exercise, and therein the character of Zion's mourners; and to show why such times are heavy times to the people of that character. And I concluded with a short word of improvement. I shall now proceed further in the application.
USE I. Of information and instruction. Are times of abounding sin heavy times, times of sighing and groaning, to the serious godly, Zion's mourners? then,
1. Our time is a time that may be heavy, and ought to be a sighing and groaning time, and would be so if we had a heart for the duty of the day, being a day wherein "the Lord of hosts is calling us to weeping, and to mourning, and to baldness, and to girding with sackcloth," Isaiah 22:12. Where can one that is serious look, but he must see matter of mourning? We have had long peace, and a long tack of the gospel, and have gathered much dross, fitting the church or land for a furnace of wrath. Iniquity abounds, but mourners for it are rare.
2. This blots out of the number of the serious godly, Zion's mourners, several sorts of persons, that must be put in another class.
(1.) Those who are so far from it, that by their profane and ungodly courses, of a piece with the rest of the abominations of the day, they afford cause of sighing and groaning to all the serious godly, that know them and their way. These by the text are of the number devoted to destruction; and assuredly they will find it so, if they turn not over a new leaf, and that sooner than they expect. Let them consider the case of the evil servant, Matthew 24:48–51. "If that evil servant shall say in his heart, My Lord delays his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the Lord of that servant shall come in a day when he looks not for him, and in an hour that he is not aware of; and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth." There is a Woe denounced against such which will not fall to the ground, Luke 17:1. "It is impossible but that offences will come; but Woe unto him through whom they come." Sighing and groaning is the necessary duty of the Lord's followers; but sad will be their reckoning who give them cause for it, verse 2. "It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
(2.) Those who pride themselves in their abominations, Psalm 10:3. "The wicked boasts of his heart's desire, and blesses the covetous, whom the Lord abhors." The consciences of men by nature are very untender, but by custom in sinning they come to be seared. Hence they arrive at sinning presumptuously, and with a high hand, and instead of being ashamed, glory in their wickedness. Under the law such were to be out off, Numbers 15:30. "But the soul that does ought presumptuously (whether he be born in the land, or a stranger) the same reproaches the Lord; and that soul shall be cut off from among his people." Compare Hebrews 10:26, 27. "For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries." These are to be mourned over. Hence says the weeping prophet, Jeremiah 13:17. "But if you will not hear it, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears."
(3.) Those who make a jest of the abominations of the day, having a certain pleasure in the hearing of them, and improving them to make themselves merry with them. These are fools in God's account, Proverbs 14:9, for fools make a mock at sin; and the practice is one of those found among those who are given over to a reprobate mind, Romans 1. "Who knowing the judgment of God, (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them." They must needs be of a disposition mighty contrary to the nature of God, and of his people, who rejoice at the abominable thing which God hates, and the serious godly sigh for.
(4.) Those who show no concern about them, but give themselves up to a detestable neutrality, being Gallio-like, caring for none of these things. If they touch them indeed in their particular interest, they are very sensible of them, and ready to cry out under them: but if they do them no harm whatever dishonor they do to God, or reproach they bring on the profession of Christianity, that is none of their business. What is that to us? say they. See how they are characterized by Elihu, Job 35:9, 10. "By reason of the multitude of oppressions, they make the oppressed to cry: they cry out by reason of the arm of the mighty. But none says, Where is God my maker, who gives songs in the night?" These are Christ's enemies, as not being his friends: for, says he, "He who is not with me is against me: and he who gathers not with me, scatters abroad," Matthew 12:30. And they shall fare as these his enemies fared, Revelation 3:16. "So then because you are lukewarm, and neither cold nor hot, I will spue you out of my mouth."
(5.) Lastly, Those who whatever concern they show for the abominations of the time, yet are not really affected with them in the sight of God. Though they may spare some words against them before men, yet their consciences can witness they have no serious sighs and groans to spare for them in secret before the Lord, Jeremiah 13:17. forfeited. Truly this is a matter that will not do with a flourish of words. God knows the heart: and as the heart is, so is the man.
USE II. Of exhortation. Take a lift of the heavy case of this day and generation in respect of the abounding sin thereof, and sigh and groan on the account of it. Let it be your care to be found among the serious godly, Zion's mourners. And for this cause,
1. Awaken yourselves to a more close walk with God, from the observation of the abominations of the time, Revelation 3:4. They that are not more than ordinary watchful in a declining time, can hardly miss to be stolen off their feet, Matthew 24:12. "Because iniquity shall abound, the love of many shall wax cold." As then double gaurds are set where the hazard is greatest, so double diligence is requisite in such a time. Let the abounding sin of the time be like oil to the flame of your love to and zeal for God, to make it burn the more keenly, Psalm 119:126, 127. "It is time for you, Lord, to work: for they have made void your law. Therefore I love your commandments above gold, yes, above fine gold."
2. Be you more careful that you partake not with them, but stand at a distance from all fellowship with the unfruitful works of darkness, Ephesians 5:11. Many make it an argument for their doing so and so, because so many make no bones of it: but argue you contrariwise, that since so many cast God's laws behind their back in such and such points, therefore you must take the better heed you be not carried away with the stream, and that you must not give religion an outward cast, when it has so many enemies. But hear Christ saying to you, as John 6:67. Will you also go away? There are many ways how in such a time people may draw in the contagion of the abominations of others: and therefore you have the more need to take heed.
3. Awaken yourselves to a due concern for the public honor of the Lord Jesus, saying with David, Psalm 69:9. "The zeal of your house has eaten me up; and the reproaches of them that reproached you, are fallen upon me." God is saying at such a time, Who is on my side? We have good reason to be on his side, and to account his honor dear to us, who counted not his precious blood too dear for us. When the war was proclaimed by Heaven against the earth, he made the peace, becoming Immanuel, God with us. And shall not our souls find themselves concerned to be with him, on his side, in earth's war against Heaven.
4. Awaken yourselves to a due concern for the case of perishing souls, and a sinking land, Habakkuk 3:16. If ever we knew anything of the terror of the Lord, we are too easy that way; we have too little affections of compassion, else we would not shift to take a lift of the heavy case. It is inexcusable negligence and indolence, to confine our care to our own case in such clamant circumstances. This was not David's practice, for when deeply affected with his own soul's fall, he had the case of the church of God at heart, Psalm 51:18. "Do good, (says he) in your good pleasure, unto Zion: build you the walls of Jerusalem."
5. Contribute your endeavors, in your stations, to your power, to stem the tide of wickedness. "Say (as David did) unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn," Psalm 75:4. Beware of giving countenance in the least to the abominations of the day; but discountenance them as you have any regard to the souls of sinners, and would not contribute to the hardening and ruining of them; and as you have regard to your own souls, and would not involve them in the same.
6. Take serious thoughts of the heavy case in your private meditations, Jeremiah 13:17. foreceited. Think what a miserable pass the state of religion is brought to, by prevailing iniquity; how the kingdom of the devil thrives, in the midst of Christ's territories, and what, according to the scriptures, and the ordinary method of providence, must be the end of these things.
7. Lastly, Carry the case along not only to your family prayers, but to your secret prayers, where you can lay it before the Lord with the greatest freedom. Let your eye affect your heart there in a special manner, and drop a tear for your own sins, and the sins of others. Yes, it would be very necessary, that, for your own case, and the case of the day, you would use some times of extraordinary prayer. If you would do so, surely your labor would not be in vain.
I shall give you the following motives to press you to take such a lift of the heavy case of the day.
1. A gracious spirit is a holy and public spirit; and a predominant selfishness, whereby people are set only to satisfy their own lusts, and their care is confined only to their own private interest, is a black mark of an unregenerate state, according to what the apostle says, 2 Timothy 3:2, 4. "Men shall be lovers of their own selves,—lovers of pleasure more than lovers of God." Accordingly our Lord says, "If any man will come after me, let him deny himself, and take up his cross, and follow me," Matthew 16:24. Whoever can call God Father, their heart's desire and concern will be, that his kingdom come. Whoever is a child of the family of God, and has any interest in the privileges of it, must needs be concerned for its thriving, and for destroying the kingdom of the devil set up against it. Beware of Simon's selfishness, to whom the apostle Peter said, "You have neither part nor lot in this matter: for your heart is not right in the sight of God," Acts 8:21.
2. Great is the dishonor done to God by the abominations of this day. God has been a kind and gracious God to Scotland, giving us the gospel, that has been hidden from many greater nations: yet abominations prevail, as in a land of darkness. He has continued the gospel long with us; but for all the pains he has bestowed upon us, we are as a vineyard over-grown with thorns, the face thereof covered with nettles, and the stone-wall thereof broken down. "For the name of God is blasphemed among the Gentiles, through us," Romans 2:24. He has given peace, and plenty of the good things of this life, and they are improved against him. The silver and the gold are his, the corn and the cattle, our health and strength, and his debtors we are for every breathing: yet all these are sacrificed to men's lusts, and are used in contempt of God and neglect of him, to the treading his laws under foot, despising of his gospel, and slighting his ordinances. If there is any sense of God's greatness, or of gratitude for so many signal blessings, we would sigh and groan for all the abominations done in the midst of us.
3. Great is the hazard that many a precious poor soul is in by means of these abominations, Romans 1:18. "For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." How is Satan at this day driving poor sinners in shoals to destruction? Half an eye may see a black cloud of wrath hanging over many a head of those wedded to someone abomination or other. They cannot sigh and groan for themselves; for either they do not see, and they will not see, nor believe their hazard, though it be told them; or else their lusts have so got the mastery over them, that they must take their swing on all hazards, saying with those, Jeremiah 2:25. "There is no hope. No, for I have loved strangers, and after them will I go." This may excite others to sigh and cry.
4. Great is the hazard of the rising generation from them; they are coming into a sad world, in a fast declining time. And what pitch the generation may be arrived at before they come up, if a strong hand do not interpose, who knows? The generation now on the stage is become worse than their fathers. The wonders the Lord did for his people when they were in the iron furnace, are by this time much worn out of knowledge: most of those that were witnesses thereto are gone, and a generation is risen up that know not Joseph. The covenanted reformation of this church and land is dropping out of heart and head, by degrees: a religion that has no relation to Jesus Christ and the Spirit of God, is like to take place: and the flood of immorality is like to rise higher and higher. O sirs! sigh and groan for all the abominations of the day, for the sake of the rising generation, that they may not be infected therewith.
5. Great is the hazard of the judgments of God that the land is in by these abominations. An overflowing of abominations is a forerunner of an overflowing of national judgments. Hear what the mourning prophet says, Jeremiah 5:3, 4, 5, 9. "You have stricken them, but they have not grieved; you have consumed them, but they have refused to receive correction: they have made their faces harder than a rock, they have refused to return. Therefore I said, Surely these are poor, they are foolish: for they know not the way of the Lord, nor the judgment of their God. I will get me unto the great men, and will speak unto them; for they have known the way of the Lord, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds. Shall I not visit for these things? says the Lord: and shall not my soul be avenged on such a nation as this?" And the longer national judgments are a-coming on, the heavier will they be when they do come. And whoever considers seriously the state of the land at this day, in respect of her abominations former and present, all lying together on our head, with the scripture threatenings against such a generation, can hardly miss fearing, that if God have thoughts of good towards the generations to come, a stroke is abiding this land, that as the bodies of some dead have been unjustly and dishonorably used by the living, in pulling them out of their graves; so the carcases of many now living may yet come to lie as dung on the face of the ground, Jeremiah 8:2.
6. However many abominations there are that we know done in the land, there are many done no doubt that we know not. The former gives sufficient ground to sigh and groan; and the latter may add weight to that reason. When many abominations break out and are brought to light, as at this day, we may be sure that there are many besides that have never seen the sun. But these are all open to God, and are sinking weights on the places where they are done, and on the land. Compare Ezekiel 8 and 9. And they will make them to vomit out the impenitent transgressors.
7. Our sins have had a hand in bringing matters to this pass, Titus 3:3; and therefore we are the more concerned to take a lift of the case. We have all mismanaged our mercies, misimproved our day of grace, and, by untenderness one way or other, provoked the Lord to go far from us, and to leave the generation to their swing to go from evil to worse. The conviction of this may press us to sigh and cry for all the abominations of the day: and if any refuse the conviction, be sure they will be made to take with it, neither they will they, when God rises up to plead his controversy.
8. If you do not sigh and cry for the abominations of this day, you cannot escape being involved in the guilt of them, and consequently in the punishment to be inflicted on account thereof. See the text and context. In this case silence gives consent; you will be held as consenting to all the dishonor done to God by them: for inasmuch as you do not sigh and cry for them, you give them your tacit approbation, Ephesians 5:11. So the abominations of others will be laid on your score, and yet never make their burden one whit the lighter. And see the doom of the unmarked ones, Ezekiel 9:5, 6. "And to the others he said in mine hearing, Go you after him through the city, and smite: let not your eye spare, neither have you pity. Slay utterly old and young, both maids and little children, and women; but come not near any man upon whom is the mark; and begin at my sanctuary." Say not then, What can we do? Here is what you must do, namely, sigh and groan on account of these abominations.
9. There will never one sincere sigh and groan of yours upon that head be lost; God will take notice of every one of them. Hence the psalmist says, Psalm 56:8. "Put you my tears into your bottle: are they not in your book?" See what notice was taken of a serious few, whose sorrow of heart for the abominations of the generation they lived in, made them to speak often one to another, Malachi 3:16. "The Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." The all-seeing eye that takes notice of the least pleasant look his enemies give to abominations done, as he did in the case of the Edomites' envy to Israel, Obad. 12. will not overlook the sighs and groans of his friends on account of these abominations.
10. Sighing and groaning for abominations in a land, is fairer to put a stop to them than you are aware of, one way or other. Those that sigh and groan for the abominations of others before the Lord, will in the event prove either their best friends or their most dangerous enemies. Prayers and tears are the weapons of the church, and never miss to have effect sooner or later. In a word, the sighs and groans of the people of God lie fair for recovering transgressors from their abominations. Christ groaned, and Lazarus was raised. They lament after the Lord, and the Lord will regard his people's lamentations; and if that Spirit were poured out, we might expect good (Is. 66:8) that way, namely, sinners to be turned from their abominations. But if it should not have that happy effect, it would issue in providence shoveling presumptuous sinners out of the way, as it was in the case of Sodom, and so putting a stop to the current, 2 Peter 2:5, 6, 7. It is his people's appeal to the tribunal in Heaven, which one may be sure will not lie undiscussed.
11. Lastly, Be sure it will turn to your private advantage, go what way it will. They that have a Christian concern for the sinful case of others, it will fare the better of it with their own. Hence David says, Psalm 35:13, "But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting, and my prayer returned into mine own bosom." Thus you will be among God's marked ones in the day of suffering, while now in the day of Sinning taking your place among his sighing ones. This brings me to another doctrine, which I shall speedily discuss.
DOCTRINE. II. Those to whom sinning times are heavy times, making them sigh and groan, shall be marked for safety (by Jesus Christ) in suffering times.
On this point I shall,
I. Show the import of Christ's marking his sighing and groaning people.
II. Give the reasons of his so marking them.
III. Deduce an inference or two.
I. I am to show the import of Christ marking his sighing and groaning people. It imports,
1. His taking a particular notice of them, and their carriage in the sinning time, Revelation 3:4. "You have a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy." They are his hidden ones, and the great piece of their heavy exercise is secret. But never a sigh or groan they utter but he knows it. However they be hidden among a crowd, none of them are missed or overlooked.
2. His owning them for his own, Malachi 3:17. "They shall be mine, says the Lord of hosts, in that day when I make up my jewels." And he owns them,
1st, As his own and his Father's servants, Revelation 7:3, while others are observed by him to be serving their lusts, serving the times, and serving their own private worldly interest.
2dly, As his friends, those on his side in the war, while others are his enemies, having neither the word nor the sign.
3dly, As his treasure to be kept and preserved, while others are lost. Though they be the world's outcasts, they are his jewels, precious in his esteem, Malachi 3:17.
And this owning signified by the marking, has respect to,
(1.) The time present wherein abominations abound, and God exercises patience, and they are left to sigh and groan, and are apt to think they are forgotten.
(2.) The suffering time coming; then he will own them, Malachi 3:18. "Then shall you return and discern between the righteous and the wicked; between him that serves God, and him that serves him not." When the Lord's anger is going out in a flame, yet then he will look on them with a pleased countenance as his own.
(3.) The time between and the suffering time. For the mark once set on, is never lost. Though they have a heavy time to go through, he will own them as his.
3. His securing them, come what will. They shall be safe, as God's own people marked for safety.
Concerning this we may observe in general, that safety from trouble is sometimes the lot of God's mourners. Noah sighed in a sinning time, and God made him safe in a suffering time. There was an ark provided for him and his family, when the deluge came, and swept away the whole race of men. God can provide a hiding place to his people when the world is involved in the utmost chaos of confusion and disorder. If we look to the providence of God, there will be found no random shots in the world. In a shower of bullets, there is none that can hit but where providence has marked its destination, Psalm 91:7. "A thousand shall fall at your side, and ten thousand at your right hand: but it shall not come near you."
Frequently there is a mitigation of their trouble, when it befalls them. Though they drink of the cup it shall be of the brim, not of the bottom or dreggy part. The rod shall be to them the rod of a man, a weak man, that lays on but a slender stroke.
And they shall be safe from the sting of trouble. They will have ease within, though trouble without, Habakkuk 3:16. When others are tossed with fears without, and terror within, and the guilty conscience is Sounding an alarm within their sinful breasts, they shall have a feast in the sense of the Lord's goodness, at least in dependence on the promise. More particularly, this securing has a view,
1st, To public calamities in time. He will either
(1.) Take them out of harm's way, before it come, as he did good king Josiah. Or,
(2.) He will preserve them when it comes, as he did Lot from the destruction that overwhelmed Sodom and Gomorrah, and Jeremiah from being carried away captive to Babylon. Or
(3.) Whatever their share in the public troubles be, they shall be happy in the divine favor, under the covert of the covenant of grace, which is a covenant of peace to all who have taken hold of it. Thus it fared with Jeremiah, chapter 15:11. "The Lord said, Truly it shall be well with your remnant, truly I will cause the enemy to entreat you well in the time of evil, and in the time of affliction." Josiah got a promise of dying in peace, 2 Kings 22:20. but he died in battle; yet the promise stood firm; for they die in peace, die as they will, who die in a state of reconciliation with God in Christ. They make a blessed exchange that get to Heaven for their hiding-place, go the times as they will.
2dly, To the great day when wrath shall come to be poured out on the wicked world in full measure, Malachi 3:17. "And they shall be mine, says the Lord of hosts, in that day when I make up my jewels, and I will spare them as a man spares his own son that serves him." Not one drop of that wrath shall fall upon them; but they shall enter upon the possession of all that blessedness and felicity which their Redeemer purchased for them at the price of his blood. Then will the joyful invitation be given them, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," Matthew 25:34.
II. The reasons of Christ's marking his sighing and groaning people, are shortly these.
1. Because they are his redeemed ones, being redeemed to God by his blood; and his Spirit in them shows the blood sprinkled on them; so that no destruction can befall them.
2. Because he loves them, having loved them with an everlasting love, and drawn them to him with the bands of love and the cords of a man; and he will love them to the end. He sympathizes with them in all their troubles, and will see to their comfort and safety.
3. His own honor is engaged for their preservation and safety, that the world may see they serve a good Master, and that it is not in vain to row against the stream of a backsliding generation.
An inference or two shall conclude all.
1. Hence see that none shall be losers at Christ's hands, however heavy hearts they get for his sake. The tables will be turned, Isaiah 65:13, 14. "Thus says the Lord God, Behold, my servants shall eat, but you shall be hungry: behold, my servants shall drink, but you shall be thirsty: behold, my servants shall rejoice, but you shall be ashamed: behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for vexation of spirit."
2. Here we may see that upright walking is sure walking in the worst of times. It is better to sigh and groan with the remnant, than rejoice with the multitude, in the time of the apostasy of a generation: "for it shall be well with the righteous, but ill with the wicked. They that sow in tears, shall reap in joy."
VIII. IN RELATION TO THEIR FRIENDSHIP TO CHRIST, AND EVIDENCING IT, BY DOING WHATEVER HE COMMANDS THEM
BELIEVERS THE FRIENDS OF CHRIST
JOHN 15:14, "You are my friends, if you do whatever I command you."
IN these words we have two things.
1. A high and honorable privilege which some enjoy: they are Christ's friends. It is a relation, and a kindly and honorable one. Some are his enemies, and he will treat them as such, saying, "Those mine enemies which would not that I should reign over them, bring hither, and slay them before me," Luke 19:27. Yes all are so by nature, Romans 8:7, "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." But there is a party of mankind brought into a state of friendship with him, whom he has done and will do the office of the best of friends to.
2. The character of those who enjoy that privilege. Many are pretenders to it; but few can make it out. Here is the badge they bear, the sign they are known by, If you do whatever I command you. Those who bear it, Christ will own. This character Christ lays before his disciples and all the visible church,
(1.) That they may strive to answer it, as ever they would evidence to the world, and their own consciences, this relation.
(2.) That they may at times examine themselves by it, and so clear their interest in him: "You are my friends, if you do whatever I command you."
The character is taken from practice. Friends must show themselves friendly. This Christ's friends do by doing whatever he commands them. This doing is not the foundation of the friendship: that is faith applying Christ's reconciling blood, Romans 5:10, 11: but it is the fruit of the friendship, and therefore follows after it. It necessarily springs from it, and so manifests and makes it known, as the fruit does the tree. So John 8:31. "If you continue in my word, then are you my disciples indeed. Hebrews 3:14. We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." Thus obedience is not the condition upon which the privilege is obtained; but there is a necessary connection between the privilege and the duty, which is all that the if here signifies: as if one should say, If there is smoke, there is fire; if there is good fruit, there is a good tree. Now observe here,
(1.) The character itself, universal obedience to the commands of Christ. Christ our Friend is our Lord and our God: he requires obedience of us: he must command, and we must obey, and that without exception, with unlimited obedience. The friendship between Christ and his people reserves still the distance of Sovereign and subjects, Psalm 45:11. He is your Lord, and worship you him.
(2.) The decision on this character, "You are my friends, if you do whatever I command you."
(1.) In that case, you really are, and prove yourselves to be my friends. Fair words and a profession will not do it; but the practice of a friend will do it; and sincere obedience is the touchstone of friendship to Christ.
(2.) You shall be owned to be real friends. Christ himself will take it as full evidence of your friendship to him.
The substance of this text may be summed up in the three following observations.
DOCTRINE. I. It is the privilege of some of mankind-sinners to be the friends of Christ.
DOCTRINE. II. It is the distinguishing character of the friends of Christ to do whatever he commands them.
DOCTRINE. III. They are the friends of Christ, who are in a gospel-sense universal in their obedience to his commands.
I shall handle each doctrine in order.
DOCTRINE. I. It is the privilege of some of mankind-sinners to be the friends of Christ.
In discoursing from this doctrine, I shall show,
I. What this privilege is in general.
II. How this friendship is made up.
III. What a privilege this is.
IV. Make application.
I. I am to show what this privilege is in the general. It is a state of peace and oneness of interest with Jesus Christ. In these two it lies, as is evident from the common nature of friendship.
1. The friends of Christ, whereas naturally they were in a state of enmity with God, they are now in a state of peace with Christ, and God through Christ, Ephesians 2:14. "For he is our peace who has made both one, and has broken down the middle wall of partition between us." All the children of Adam in their natural state, the elect not excepted, are in a state of enmity with God. God bears a legal enmity against them, as the judge against the criminal whom he condemns, according to law: and they have a real enmity against him appearing in their hearts, Romans 8:7. and in their works, Colossians 1:21. But now those enjoying this privilege are now in a state of peace and reconciliation with God. God's legal enmity against them is now removed; he condemns them no more, there being no condemnation to them which are in Christ Jesus, Romans 8:1. The countenance of the wrathful Judge is now laid by as to them. And their real enmity against him is removed too, out of their hearts and lives, that it reigns no more, Colossians 1:21, 22. "You that were sometime alienated, and enemies in your mind by wicked works, yet now has he reconciled in the body of his flesh through death, to present you holy and unblamably, and unreproveable in his sight." So that most dangerous fever in their case, is cooled.
2. Whereas they had divided interests as to Heaven, now there is an unity of interests between Christ and them, 1 John 1:3. "Truly our fellowship is with the Father, and with his Son Jesus Christ." Many are at peace, who yet are not in a state of friendship: so this is more than to be at peace with God simply. When Christ makes up the peace with sinners, he enters into a friendship with them: there is an alliance, a covenant between God and them, offensive and defensive: their interests are woven together from that moment: they have common friends and common enemies. Christ espouses their interests, and they espouse his; and they mutually pursue the interests of one another as a common interest.
II. The next head is, How this friendship is made up.
1. The first spring and source of it is everlasting free love. Hence says the Lord to the prophet, Jeremiah 31:3. "Yes, I have loved you with an everlasting love." It is as ancient in the design of it as from eternity. Sometimes one friend will say to another, When I saw you in such a place, or at such a time, there was something in you that I liked extremely, and from that time I was still desirous of a friendship with you. So Christ may say to his people, Since I saw you from eternity, lying in the corrupt ruined mass of mankind, I liked you, my delights were with the sons of men, Proverbs 8:31.
2. The plot for compassing it was laid from eternity between the Father and the Son, Titus 1:2. "In hope of eternal life, which God that cannot lie, promised before the world began." The covenant of grace was made for bringing about this friendship: the method was there laid down, how, with the honor of the divine perfections, these enemies to God might be brought into a state of friendship; how they might be won into it.
3. The foundation of it was laid in the blood of Christ, in the fullness of time, Galatians 4:4, 5. "When the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." The friendship with them, as little worth as they were, could not be purchased, but by blood that might satisfy justice; for they were criminals under a sentence of death; Hebrews 9:22. "Without shedding of blood is no remission." So Christ died for them, and gave them the greatest demonstration of friendship for them; therefore says he, John 15:13. "Greater love has no man than this, that a man lay down his life for his friends." Hence we are often said to be redeemed by his blood.
4. It was moved to them in the gospel, 2 Corinthians 5:20. "We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be you reconciled to God. In the word of the gospel Christ courts the acquaintance of sinners, and proposes a strict friendship between him and them. He sends his letters to them in the written word for that effect, which many times have remained unanswered, or got an ill answer. He sends some of their own acquaintance, earthen vessels, to prevail with them to enter into this friendship, who many times labor in vain. But he continues his solicitations until he win them.
5. They are won to it by his own Spirit, Isaiah 44:3, 5. "I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon your seed, and my blessing upon your offspring. One shall say, I am the Lord's: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." They will not be friends with him, until the Spirit take the work in hand. Their old friends, the devil, the world, and their lusts, have the ascendant so over them, that they cannot value Christ's friendship, until the Spirit open their eyes, display it to them, and change their minds and hearts: and he does it effectually when once he takes it in hand.
6. By faith they go into the friendship with him, Ephesians 3:17. "That Christ may dwell in your hearts by faith." So they come to him, and unite with him. And thus the bonds of the friendship are the Spirit on Christ's part, whereby he apprehends them, and faith on their part, whereby they lay hold on him. So the friendship is made up inviolable and most strict, and Christ and they are in the bond of the same covenant; he as the head, and they as the members.
7. Lastly, The friendship is sealed by the sacraments, particularly that of his body and blood. It was an ancient custom to confirm a covenant of friendship with a feast, Genesis 31:54. And so the Lord has been confirming his friendship with his true friends among us of late, saying, as Canticles 5:1. "I am come into my garden, my sister, my spouse; I have gathered my myrrh with my spice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk: eat, O friends, drink, yes, drink abundantly, O beloved." And O how fit is it to confirm the friendship! Can there be a greater instance of friendship than what is there! John 15:13. forfeited.
III. I go on to show what a privilege this is. Men nor angels cannot fully express the value of it, for it is of infinite value, 1 Corinthians 2:9. "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him." To raise your esteem of it, consider,
1. It is an honorable friendship. Many value themselves to little purpose on their great friends, while perhaps they and their friends both are enemies to God, and though they have greatness, want grace. But the believer may justly, yes only, value himself on his friends, 1 Corinthians 1. He who glories, let him glory in the Lord. Their Friend is the Prince of the kings of the earth; and through him God is their friend. They are allied to Heaven: though they were come of the dunghill, the blood-royal of Heaven runs in their veins.
2. It is a beneficial friendship. The friendship of many in the world is no more but an empty name: if a good word will serve their friend, they will give it him, but for any good deed, it is far from them, Jam. 2:16. Yes, the friendship of many is destructive; it serves for nothing but to be a snare, a trap, and a bond of iniquity, Jam. 4:4. as between Herod and Pilate. But Christ's friendship is most beneficial: it is enriching and upmaking. The benefits of it who can tell? they will tell out for time and eternity; they are for the soul and for the body. One needs no more to make him happy: they are for prosperity, and for adversity.
3. It is an intimate friendship. There is no such close and intimate friendship between any relations on earth, 1 Corinthians 6:17. He who is joined unto the Lord, is one spirit. Many whose friendship is very valuable and beneficial, are very reserved even to their friends, allowing them little intimacy with them. But Christ communicates himself most intimately to his friends, lodges his greatest secrets with them, Psalm 25:14; and they on the other hand pour out their hearts to him, with greater freedom than they can do to their nearest relations, where oft-times they find it necessary to be on the reserve.
4. It is a universal friendship, of universal influence. There is no friendship in the world, but it is limited to some particulars. There are some things to which men's friendship does not extend, and in which they do not concern themselves with their friend. But Christ's friendship is of universal influence: from the greatest to the least of the concerns of his friends, he interests himself; he manages all about them in a friendly manner; from their eternal salvation, to the least hair falling from their head. And there is no case wherein one can come wrong to him for help.
5. It is a sure and lasting friendship. The friendships in the world are very uncertain. Sometimes the greatest friendship ends in great enmity, and often does it degenerate into a coolness and indifference: and rarely does it fall out, but adversity slackens the bond, if not puts it loose for altogether. Hence proceed the complaints of the saints, Job 19:14. "My kinsfolk have failed, and my familiar friends have forgotten me." Psalm 38:11. "My lovers and my friends stand aloof from my sore: and my kinsmen stand afar off." But Christ's friendship never dies out, John 13:1. "Having loved his own which were in the world, he loved them unto the end." He may hide his love from his people, but never lifts it away from them. Hence is that comfortable passage, Isaiah 49:14, 15, 16. "Zion said, The Lord has forsaken me, and my Lord has forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget, yet will I not forget you. Behold, I have graven you upon the palms of my hands, your walls are continually before me." They may grieve his Spirit, and he may correct them with the rod: but the sharpest rod on their backs is a friendly one; the heaviest hand he lays on them, is still the hand of a friend, not of an enemy, Psalm 89:31–34. And their adversity is so far from making his friendship cool toward them, that he bears a part with them in all their burdens; in all their afflictions he is afflicted; and while he smites with the one hand, he supports with the other. He afflicts not willingly; and he turns all their bed in their sickness.
A short word of improvement shall conclude this doctrine.
USE I. of information. Hence see,
1. The wonderful condescension of Heaven to mankind-sinners, in that God was pleased to take any of them into friendship with him. The angels fell, but there was no offer of peace for them, no Savior provided: but men may not only be at peace, but in friendship with God. We are rebels to God naturally, but may become friends through Christ.
2. They that are Christ's are most happy. They are provided with a stock, upon which they may travel through all difficulties, and make their way through all storms. Christ is their Friend, and he is both able and willing to provide for them. And they may travel comfortably through all, if they had faith in exercise to improve the friendship.
3. Jesus Christ is the best and most generous of masters. He makes all his servants friends; he treats them generously. He needs none of their service; none of their service can make him more happy: but he rewards their service nobly. O! who would not choose to have such a friend? who would not serve such a liberal Master?
4. How friendless persons, who have none to regard them, may best bestow themselves, and get a friend, that will be better to them than all the world. Come to Christ, O friendless sinners! for the fatherless find mercy in him, even the outcasts of Israel, whom no body cares for. Come to him, and he will show you the most distinguishing marks of friendship, more eminent than those that ever took place among men.
USE II. Of exhortation.
1. Let sinners seek this friendship. Christ, in the days of his flesh, was called "a friend of publicans and sinners: and it was so far true, that he was and is ready to befriend sinners, to save them from their sins, but not to befriend them in their sins. Here is a privilege, and the worst of sinners may obtain it in the way of believing now, as well as many have done heretofore; witness Manasseh, Mary Magdalen, Paul, yes the whole of those that are now the redeemed from among men, sitting at his right hand in glory. But if you continue in your state of enmity against him, you will find at last that he will treat you as enemies: and as he is the best of friends, if you remain impenitent, he will be the most dreadful of enemies, and consign you to everlasting burnings. Accept of his friendship therefore in time.
2. You that profess to be the friends of Christ, walk worthy of your privilege. Carry yourselves friendly towards him. Discover it by your respect to his commands, submission to his will in all things, and employing him in all your needs. And do not pretend to be his friends, while you are regardless of keeping his way. You must distinguish yourselves from his pretended friends, by a sincere and universal obedience to whatever he says or enjoins in his word.
DOCTRINE. II. It is the distinguishing character of the friends of Christ, to do whatever he commands them.
In handling this doctrine, I shall,
I. Inquire into this character of the friends of Christ, of doing whatever he commands them.
II. Show why this is made their trying and distinguishing character.
III. Conclude with some practical improvement.
1. I shall inquire into this character of the friends of Christ, of doing whatever he commands them. I take it up in three things.
First, The friends of Christ are doers of his commands. They are all his servants, Luke 6:46. Christ is their Lord and Lawgiver, and they do his commandments, Revelation 22:14. His enemies may feign submission; they may say fair, and profess obedience to him: but his friends are doers of what he commands, in a holy life and practice, Jam. 1:22. It imports the following things.
1. Their lusts are not their domineering lords, to whom they yield themselves to obey, Romans 6:13, 14. If they have become Christ's friends, they are become enemies to their lusts, seeking the pleasing of Christ, and the destruction of their corrupt affections, saying, "O Lord our God, other lords besides you have had dominion over us: but by you only will we make mention of your name, Isaiah 26:13. They that are Christ's, have crucified the flesh, with the affections and lusts," Galatians 5:24. To walk after one's own lusts, is the character of scoffers, 2 Peter 3:3. Christ's friends have changed masters, and renounced their own will and corrupt affections.
2. The course of the world is not their rule, Ephesians 2:2. It has the force of a command on Christ's enemies: hence so frequent is the following a multitude to do evil, as if the commonness of a sin did licentiate it. But Christ's commands contradict the course of the world, and his friends will obey them over the belly of the torrent of the example of a godless generation, as Noah did, Genesis 6:9.
3. But as they look for salvation by him, it is the business of their life, to please, serve, and glorify him, to walk worthy of the Lord, unto all pleasing, Colossians 1:10. There are two works seriously plied by all Christ's friends.
(1.) Salvation-work, that they may be saved from sin and wrath, and set beyond hazard of eternal ruin. This is done by faith.
(2.) Their generation work, serving their generation by the will of God, as David did, Acts 13:36; that they may be useful for Christ in their day, to advance his honor and glory, "Showing forth the praises of him who has called them out of darkness into his marvelous light, 1 Peter 2:9. This is done by obedience. In the former they look for their own safety, and in the latter for the honor of their Savior. Christ's enemies either slight both, or if they seem to be concerned for the former, that is all, they have no due concern for the latter. Why? because they have no regard to the honor of Christ, but to their own salvation. Here lies the mystery of the inconsistent lives of many, who pray like angels, and yet live like devils, as if there were no God to whom obedience were due. But Christ's friends pursue both, and labor to serve and obey him, with the same earnestness as to be saved by him; and so are doers of all his commandments, as well as seekers of his salvation.
This is evident, if you consider,
1st, That all Christ's friends are true believers in him, endowed with saving faith, being called, and chosen, and faithful, Revelation 7:14. For by faith it is that one enters into the state of friendship with him. And all real believers are doers of Christ's commands, making it their business to obey him. For faith without works is dead, James 2:20. True faith is a working grace, working by love, Galatians 5:6. For it knits the soul to Christ, in whom is the fullness of the Spirit of holiness, Ephesians 3:17; joins to him as to a husband, whose spouse is always fruitful, Romans 7:4; as the true vine, making branches really united to it, bring forth fruit, John 15:2. And so faith is virtually all good works. Hence Christ says, John 6:29. "This is the work of God, that you believe on him whom he has sent." And says the beloved disciple, 1 John 3:23. "This is his commandment, that we should believe on the name of his Son Jesus Christ." And it receives Christ as a King, Lord, and Head, Psalm 110:3.
2dly, The very end for which Christ purchased the friendship of Heaven to any, and actnally communicates it to them, is, that they might be doers of his commands. He laid down his life to purchase it for that cause. Hence says the apostle, Ephesians 5:25, 26. "Christ loved the church, and gave himself for it: that he might sanctify and cleanse it with the washing of water by his word. Titus 2:14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." He brings them forth from among his and their enemies, for the same end, Luke 1:74, 75. "That he would grant unto us, (said Zaeharias) that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life." It was their misery while they were his enemies, that they neither would nor could do his commands: but in the day of their reconciliation he delivers them, knocks off their chains, and gives them both heart and hand in some measure for obedience.
3. Regardlessness of Christ's commands, and walking contrary to them, is the native product of the enmity of heart against him. This is the very way how men evidence themselves enemies to him: for it is walking contrary to him. What is the reason that men cannot be subject to the holy law? Their enmity to God, a transcript of whose nature it is, Romans 8:7. They will be their own lords, and will not leave Christ to reign over them: they are his enemies, Luke 19:27. Men may pretend esteem of Christ, while they are regardless of his commands: but all such pretenses are vain, Colossians 1:21.
4thly, Where there is friendship there is love without dissimulation; and where there is love, there will be care to please the party beloved. Christ puts our love on this trial, John 14:15. If you love me, says he, keep my commandments. And it is a most rational convincing trial. What man among us would reckon one to love us who were still walking contrary to us, grieving and vexing us with doing the things which we cannot endure? An unholy life is grieving to the Spirit of Christ: it is a smoke in his nostrils. How then can men pretend love or friendship to him, who are regardless of his holy laws? Whatever we call love to God, see what he calls so, 1 John 5:3. "This is the love of God, that we keep his commandments."
Secondly, The friends of Christ are doers of his commands, because they are his commands; as his will is the rule of their obedience, so it is the reason of it too: "You are my friends, if you do whatever I command you." This is what touches the hearts of his friends, and sets the wheels of their souls in motion in obedience: That he commands it, that he requires it, Colossians 3:17. "Whatever you do in word or deed, do all in the name of the Lord Jesus." Christ's pretended friends sometimes do what he commands; but it is not from any regard to him, but to themselves. But real regard to Christ weighs with his friends. This imports, that,
1 They do his commands out of respect to his authority, Psalm 119:4. "You have commanded as to keep your precepts diligently." They perceive the impress of a divine authority on every command, and in compliance with that authority close with the duty enjoined. Hence where they cannot see any reason for a command, but that such is the will of Christ, they find even there sufficient ground for obedience: as being those who are not to dispute his commands, but obey them; those to whom the will of the great Lawgiver is reason enough, Hebrews 11:8. "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing where he went."
2. They do his commands out of love to him. Hence we read of their "work and labor of love, showed toward his name," Hebrews 6:10. Being saved by his blood, they give themselves to be ruled by his laws, and obey him from love and gratitude, the love of Christ constraining them, 2 Corinthians 5:14. Love lines the yoke of Christ to believers, and makes it sit easy on his friends, while it is very grievous to his enemies, John 5:3. And the stronger faith is, the stronger is love; and the stronger that love to Christ is, the soul is the more ready for duty. His commands are acceptable to them, because they are his.
3. They do his commands as sons redeemed by his blood, not as bond-servants working for their own redemption; to please their Benefactor, not to render themselves accepted by their own obedience, Romans 8:15, Colossians 1:10. Christ has brought in everlasting righteousness by his obedience, and put it on all his friends, whereby they stand accepted to God: and he commands them, being righteous through faith, to be holy; and their souls say, as 2 Corinthians 7:1. "Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The mercy of God, and the love of Christ in dying for sinners, makes them to say, "What shall I render to the Lord for all his benefits towards me?"
4. Lastly, They do his commands with heart and good-will, Ephesians 6:7. and that is the obedience only that is acceptable, Isaiah 64:5. "You meet him that rejoices, and works righteousness." What is done for Christ's sake by his friends, will be done heartily; while the obedience of his pretended friends, his real enemies, is done against their will. The cords of love will draw swiftly and easily: and what backwardness to duty is found at any time, will be grievous to them.
It is evident there can be no acceptable obedience but what is done this way, done because Christ commands it: for if it have not a respect to his command, it may indeed contain the matter of obedience, but is destitute of the form and essence of godly obedience. Thus we see selfish ends mar obedience, Matthew 6:1. God knows the springs of our obedience, however close they lie within our breasts; and he will never acknowledge that to be obedience to him, that is not influenced by his authority, and has not him for its end.
Thirdly, The friends of Christ are doers of his commands universally and without exception, Psalm 119:6. "Then shall I not be ashamed, when I have respect to all your commandments." Their obedience to Christ is unlimited as to an absolute Lord. His friends will prescribe no bounds of their obedience, but what he sets in his holy law. The obedience of hypocrites is ever defective here; they never want some secret reserve, which proves their ruin. Here then is the trial of Christ's true and pretended friends. It is certain that there is no obedience on earth legally universal: but all the friends of Christ give him universal obedience in a gospel-sense. That is,
1. They are universal in their desire to do all his commands, saying, as Psalm 119:5. "O that my ways were directed to keep your statutes!" Perfect holiness is the desire of their souls, the aim and design which they have in view, though still they cannot as yet reach the mark. Every sin is a burden, and lies on them as an iron chain; and there is no lust they would not gladly be quit of, Romans 7:24. Some sins lie nearer them than others, and they have greater difficulty to shake them off than others. Christ says that the right eye must be plucked out, with your own consent. Amen, says the friend of Christ. Hypocrites have always some lust which they desire not to part with; there is some part of Christ's yoke that they cannot away with. It is no more a burden to them than a gold chain about the neck, which one would be very loath to quit. They hate not every false way.
2. They are universal in respect of their endeavor to do all, to comply with every part of Christ's will; "I count not myself to have apprehended, (says Paul) but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus," Philippians 13, 14. Many please themselves with faint and lazy wishes to do all: but it is one thing to wish to do whatever Christ commands; and another to aim at it in suitable endeavors, to try one's strength at every known duty, and to put hand to work, though they cannot go cleverly through it. It is the ruin of many souls, that they put off themselves with lazy wishes, but never once try in earnest the mortification of some known lust, or setting about some known duty. But Christ's friends are universal in their endeavors.
3. They are universal in respect of their willingness to know all that Christ commands, that they may do it, Psalm 139:23. "Search me, O God, and know my heart: try me and know my thoughts." It is the voice of Christ's friends," Lord, what will you have me to do?" Acts 9:6. And hence, where the command of Christ appears in any particular, they set themselves to receive and obey it. There is a great deal of deceit among men in this point. Most men stave off the discovery of those sins which they have no mind to part with; they strive to blind their consciences, that they may enjoy their sinful courses without disturbance: they lodge some lusts under disguise, willing to give them heart-room, but unwilling to know what they are.
The reasons why Christ's friends are universal in their obedience, are,
1. Because the grace of God inclines them to do what Christ commands, because he commands it, Psalm 119:4. forfeited. And he who does one thing, because of the authority of Christ requiring it, will endeavor to do all; for the authority of God is equal in all, Jam. 2:11. The least coin that has the king's stamp on it, is current among the subjects as well as the greatest. The law of Christ is a chain of many links, and he who truly draws one to him, draws all; wherefore the Jewish Rabbis say, "He who says, I receive the whole except one word only, despises the commandment of God."
2. Because the whole law is written on their hearts in regeneration, and not scraps of it here and there, Hebrews 8:10. The new nature is suited to whatever Christ commands, because it is his own image drawn on the soul: it answers the law as the wax does the seal. Hence it is called a new man, the new creature, wherein all things are become new: and there is a perfection of parts, though not of degrees.
3. Because Christ has the chief room in their hearts beyond all competitors. His interest with his friends weighs down all other interests, Luke 14:26. The world and cursed self have the predominant interest in the hearts of most men: hence Christ's commands must give place to theirs, and religion and conscience must bow at the foot of their desire to please men, their covetousness pride, and passion. But in the hearts of his friends all other sheaves must bow to his, and so the commands of others must give place to the commands of Christ.
4. Because he is jealous, and the least command of his that is slighted is displeasing to him, Matthew 5:19. And a tender conscience will beware of displeasing him. Many a time God's people find in their experience the danger of tampering with some bosom idol. It provokes him to depart, until they return and acknowledge their sin, Psalm 66:18. Therefore says the spouse, Canticles 3:5. "I charge you, O you daughters of Jerusalem, by the roes, and by the hinds of the field, that you stir not up nor awake my love, until he please."
5. Lastly, Because their hearts are reconciled to the whole law, and every part of it. Their practical judgment approves it as good in itself, and good for them too, Psalm 119:128. "I esteem all your precepts concerning all things to be right." And hence there is a sincere endeavor to conform to it in all the parts thereof. There is a transcript of God's image in it, which the gracious soul longs for the drawing of upon it; so every command as a lineament of that image must be precious to them. Thus the character is established.
II. The next head is to show, why this is made the trying and distinguishing character of the friends of Christ.
1. Because this hits the point in which the sincere and hypocrites differ, whether they be gross or close hypocrites. Look on both in their profession of love and friendship to Christ, and the hypocrite will vie with the sincere in it. The foolish virgins have lamps as well as the wise; the foolish man's building may be as high as the wise builder's is; the one wears the external badge of the Christian name, and of the sacraments, as well as the other. But follow them to their practice, and there they part.
The gross hypocrite has the name of a Christian, but nothing of the life and practice of one. He will call Christ Lord, Lord, but makes no conscience of doing the things that he says. He will cry, The temple of the Lord, and yet will steal, murder, commit adultery, swear falsely, Jeremiah 7:8, 9. His profession is sacred, but his practice is profane. He will own Christ for his Lord, but in the mean time makes no bones of trampling his holy commandments under foot. The sincere soul dare not do this: since he abides in Christ, he must endeavor to walk as he also walked. He must be obedient to his Lord, Head, and King.
The close hypocrite who does indeed many things which Christ commands, so that the world cannot determine him to be insincere; yet he never does all in known duty: his obedience is always wanting in some material part; and what he does, he does not because of the regard he has to the will of Christ, but the regard he has to himself. Whereas the sincere aims at and endeavors compliance with the whole will of God, and that because it is his will, Acts 13:22.
2. Because the reality of friendship to Christ does without controversy appear here. Solomon observes, Proverbs 26:23, "Burning lips, and a wicked heart, are like a potsherd covered with silver dross." Will any man reckon one his friend, because he speaks him fair; while yet he is ever injuring him egregiously, traducing his name, and venting mischief against him? No; a man will look upon such an one as a notorious dissembler, and worse than a professed enemy. So says the Lord, "Show your faith by your works. If you love me, keep my commandments. Love not in word only but in deed."
3. Because where Christ's friendship to a person takes effect, it certainly has this effect, Ephesians 5:25, 26. How does it appear that Christ died for such a person, that he has justified him, etc.? If that man be not holy in his life, it cannot appear; if he be, it appears by his sanctification, Titus 2:14. For that was the end of the friendship, to bring back the sinner to obedience.
4. Because though the free grace of God tends to holiness, Titus 2:11, 12. yet there is a disposition in the children of men to turn it to licentiousness, Jude, 4. Therefore the apostle cautions the Galatians, chapter 5:13. "Brethren, you have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another." Wherefore our Lord puts the trial of faith on good works, and of his friendship on universal obedience to his commands; that men may not by their unholy lives joined to a holy profession, make Christ the minister of sin, and deceive and destroy their own souls.
I shall now make some application of this doctrine.
USE 1. Of information. This shows us,
1. What the life of a Christian is. It is a life of doing whatever Christ commands. And so it is,
(1.) A doing life, an active not an idle life. Hence is that exhortation, Philippians 2:12. "Work out your own salvation with fear and trembling;" and that, Revelation 14:13. where we are told the saints at death "rest from their labors, and their works do follow them." And they have so much to do, the commandment being exceeding broad, Psalm 119:96. that they have no time to be idle. Christ went about doing good, and Christians must imitate him therein. God has set every one their work and post, and they must be busy in the work of their general and particular vocation.
(2.) A well doing life. Many are busy enough doing mischief: but the Christian's life is a life of doing good, for God's honor, and their own and their neighbor's good. Many do what is good on the matter, but they do it not well. The Christian's life is a life of doing good, from a good principle, to a good end, for a good reason, and in a good manner, 1 Timothy 1:5.
(1.) A watchful life, 1 Corinthians 16:13. Watch you, says the apostle. One will never do whatever Christ commands without watchfulness. A loose careless life will never make it. If one do not watch, they will let the season of some duties slip; they will go contrary to his commands.
(4.) A resolute life. Ephesians 6:15. It is not possible but that, in such an evil world, the Christian must have some times the trial of advices and commands laid on him, contrary to the commands of Christ. But he must be precise in his adherence to the commands of Christ, say the contrary or be displeased who will. So there is need of resoluteness in this case, and need of a brow for a bargain. "For the fearful, and unbelieving, shall have their part in the lake which burns with fire and brimstone," Revelation 21:8.
2. That there are few friends of Christ in the world, his flock is a little flock, Luke 12:32. It is little wonder that there are so many opposers of the interests of Christ, so many neutralists in his cause, and so many enemies to his people and way: for certainly his friends are very few in mumber: there are so few disposed to do whatever he commands them. If we examine the number of them by this character, it is but here one and there one will be found. The most part declare themselves none of his friends, but his haters, John 15:18.
3. Sincere Christians may take comfort from this, whose conscience witnesses their conscientious regard to all the commands of Christ, and their sincere endeavor to come up to the obedience of them all. They are, and are accounted of Christ his friends. Though in many things they offend, yet in every known duty they aim at obedience; and our Lord makes a difference between weakness and wickedness. Hence David says, "I have kept the ways of the Lord, and have not wickedly departed from my God," Psalm 18:21. Though they want not their sin that easily besets them, yet their consciences witness that they are set against it as well as other sins: and the Lord will distinguish between voluntary yielding and involuntary, the reign and tyranny of sin, verse 23. "I was also upright before him, (says the same holy man) and I kept myself from mine iniquity."
Let all such as make not conscience of universal obedience know, that their pretenses to Christ's friendship are in vain. For, says he, "Why call you me, Lord, Lord, and do not the things which I say?" Luke 6:46. If your life be not in some measure suited to that character, you do but deceive yourselves thinking you have that privilege. If you do not what Christ commands, but what the devil, the world, and your own passions command you, theirs you are to whom you yield yourselves servants to obey, not Christ's. You are self-pleasers, men-pleasers if the will of Christ is not the reason of your obedience, and does not influence you to universal obedience.
5. Lastly, The doctrine of free grace gives no encouragement to looseness of life: for there is no separating of faith and holiness. If you be Christ's friends by faith, you will be his faithful and tender servants in obedience. Though you are not to gain Heaven by works, yet having the right to it made over to you as his friends, you will work good works as the native fruit of the friendship.
USE II. Of exhortation. Show yourselves Christ's friends by doing whatever he commands you. And do you what Christ commands you, if you would show yourselves his friends,
1. In a time of general apostasy and backsliding from the ways of God, such as our time is, when the torrent of backsliding is running with a mighty force. It was the commendation of Noah, that he "was a just man and perfect in his generations, and walked with God," Genesis 6:9. So did Lot in Sodom. It is a small thing to do what Christ commands, when credit, and reputation, and multitudes are on the side of religion: but to be best when others are worst, to be among the few names is the trial of a friend of Christ, Revelation 3:4, John 6:67. to regard his commands when the generation is trampling on them, that is friendship indeed, Psalm 12:7.
2. Even when it must be to your temporal loss, Hebrews 11:35. While Christ and the world go together, hypocrites will follow him; while they may do the commands of Christ on free cost, they will do them: but if once their worldly interest interfere, there they will stop. They have a sort of love to Christ, but their love to their worldly interest is stronger, and so the latter swallows up the former. Hence persecution drives many away from Christ; and when there is no persecution, covetousness will supply its place. But show your sincerity by following the commands of Christ over the belly of all losses that you can meet with in the world, Luke 14:26.
3. When his hand is lying heavy on you by crosses and afflictions. The devil says that Job is an hypocrite, Job 1:9, 10; but Job was regardful of God's commands even in affliction. It is easy swimming while the head is borne up; and to be for God while he appears to be for us in favorable dispensations, is not so hard. But to be tender of the authority of an afflicting God, to strive to please him in all things, doing and suffering, while he is afflicting, crossing, and chastising us, there is the trial of a friend of Christ, Job 27:10. "Will he delight himself in the Almighty? will he always call upon God?"
4. When sin comes with a seen advantage in its hand, as in the case of Moses, Hebrews 11:24–26. When the poison is presented in a golden cup, and there is a seen advantage in sinning, it will readily make Christ's pretended friends lay by their mask, and trample on Christ's command, that they may reach the bait. So Judas betrays Christ when he could have thirty pieces of silver for it; and Demas embraced the present world, letting the world to come slip. But know you that at such a time Christ is taking a trial of your friendship; and therefore see to yourselves.
5. When the sin that most easily besets you comes in competition with your obedience to the commands of Christ, Psalm 18:23. When it and the command are in the balance, and the command weighs it down, it is a hopeful sign. Many who will bear very fair in many instances, are quite undermined when this comes to be their case. They could raise their regard to the command of Christ above many temptations, but there is one thing that ever spurns his authority, Mark 10:21.
6. When there is nothing to keep you back from sin, but pure regard to the command of Christ. Sometimes holy providence brings people into such circumstances for their trial. The temptation is attended with all advantages which the evil heart could wish, fair occasion, secrecy, and encouragement to it from every hand, but the hand of a holy God. So it was in Joseph's case, but he showed himself a friend of Christ, saying, "How can I do this great wickedness, and sin against God?" Genesis 39:9. Many temptations are resisted from some extrinsic considerations: but this is the trial of a friend of Christ.
7. When you are tempted to sin that has such a plausible name in the world, that you can lose no credit by it, but rather be in hazard of risking your reputation by your making any bones of it. There are many such sins which the generation has stamped lawfulness upon, and is ready to expose as needless scrupulosity the abstaining therefrom. But conform not you to the world, Romans 12:2. Tenderness has often been nicknamed preciseness, and God's people been wondered at, "thinking it strange that they run not with them to the same excess of riot, speaking evil of them," 1 Peter 4:4. But if all the world should approve the practice and Christ disapprove it, Christ's friends must stand off from it, "walking circumspectly, not as fools, but as wise," Ephesians 5:15.
8. When the tempter appears resolute in the temptation, and being repulsed renews the attack. Show your regard to Christ's command by a resolute and continued resistance. So Paul did, 2 Corinthians 12:8. "For this thing I besought the Lord thrice, that it might depart from me." They may have some respect to Christ's command at first, who being importuned will yield the cause at length, like Pilate, who condemned Christ over the belly of his conscience.
9. Lastly, When Christ is calling to some more than ordinary hard task. Sometimes the Lord takes a trial of men this way, calling them to some unordinary piece of obedience. So he did with Abraham, as to the command to sacrifice his beloved son Isaac. And so he did with the rich young man, as to the order to sell all that he had, and give to the poor, Mark 10:21, 22.
I shall offer you the following motives to show yourselves Christ's friends by doing whatever he commands you, without reserve or exception.
1. Because all his commands are the commands of an absolute Lord, to whom we owe obedience in all things, Exodus 20:2. I am the Lord your God. We were created by him, are preserved by him; whatever being we have, or means of life and being, all are from him, Acts 17:28. Therefore he has an unlimited power over us, and we ought to live, move, and be for him, in all things. And any command of his neglected is a withdrawing of due obedience from him.
2. All his commands are just, righteous, and reasonable, Psalm 119:128. Men sometimes demand unjust and unreasonable things of their subjects; but all his ways are judgment, and his commands just, Romans 7:12. He has linked together our duty and true interest: so that he requires nothing of us, but what is for our good: and we cannot trample on any of his commands, but we act against our real interest: and so sinning against God, we sin also against our own souls, Proverbs 8:36. The interests of men's souls, and of their lusts, are different indeed. God's commands do cross the latter, but never the former.
3. We are all of us under covenant-engagements to do whatever he commands us. We have all avouched him for our Lord, Luke 6:46. Many of us have of late taken on these engagements at his table; let us not forget them. Several who have fallen off from renewing their engagements in that manner, in some former years have taken them solemnly on: let such remember that their disusing of that ordinance does not loose their engagements taken on formerly, but they lie on them before the Lord. And those who never yet sat down at the Lord's table, are yet baptized? and so are firmly engaged to him as their Lord and Master, to do whatever he commands them, Galatians 3:27. So that if we do not, we must expect to be treated as rebels, apostates, covenant breakers, as men that cast off the yoke of Christ, after they have professed to take it on.
4. Christ has been the best friend ever mankind had: he has done for sinners what no creature whatever ever did or could have done for them, John 15:13, Romans 5:8. Look you for any share in the benefit of his death; and will you refuse to obey him? Remember that word, Hebrews 5:9. "Being made perfect, he became the author of eternal salvation unto all them that obey him." If ever he was a Priest for you, he will surely be your King: if you be saved by his blood, you will surely be sanctified by his Spirit.
5. He refused nothing that was laid upon him for the behalf of poor sinners; but whatever was the will of his Father for that effect, he did readily comply with it, Psalm 40:7, 8. "Lo, I come: in the volume of the book it is written of me: I delight to do your will, O my God: yes, your law is within my heart." The hardest of commands were laid on him, and the hardest sufferings put upon him: but the cup given him to drink he would by no means refuse. What are we then that we should make any exceptions in our obedience to him?
6. If you do not whatever he commands you, but still make some exceptions of some things you cannot comply with, you will lose that which you do: the neglected known duty will spoil all the duties you perform; the indulged known sin will mar all the other pieces of your reformation. It will be like poison to a cup of liquor.
(1.) It will mar it as to acceptance with God, Jam. 2:10. "For whoever shall keep the whole law, and yet offend in one point, he is guilty of all." No partial obedience will ever be acceptable to God. He must have the whole man, the whole heart engaged in his service, or he will accept none at your hand. Hence says the psalmist, Psalm 66:18. "If I regard iniquity in my heart, the Lord will not hear me."
(2.) It mars it as to the eternal reward, 2 John, 8. Partial services may indeed receive a temporal reward, like Jehu's half reformation: but then there is no more got thereby.
7. It is necessary to evidence your sincerity, Psalm 119:6. "Then Shall I not be ashamed, when I have respect unto all your commandments," says David. Universal obedience in a gospel-sense is the badge of Christ's real friends. Therefore labor to know your whole duty, and readily comply with every duty you know. While you thus supply what is lacking in your conversation, filling up all the gaps you can discern therein, you will discover yourselves the true friends of Christ, and you will have much comfort and peace in it, 2 Corinthians 1:12. while you leave nothing unattempted, with which your heart may reproach you. This will be a mean of confidence before the Lord to you, 1 John 3:21, "If our heart condemn us not, (says the apostle) then have we confidence towards God." But if you still retain some sweet morsel under the tongue, some secret exception against some part of Christ's yoke, you will declare yourselves none of Christ's friends, but his real haters and enemies. And it will prove these six sad things against you.
(1.) That you are yet in the black state of nature, unregenerate: for, "If any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new," 2 Corinthians 5:17. For the new creature from the time of its birth is perfect in parts, though not in degrees. It is furnished with all its integral parts, though none of them are come to their full growth. There is indeed something lacking in every part of the new man, but no part altogether lacking. And if you be not born again, you have no right to the inheritance, John 3:3. "Except a man be born again, he cannot see the kingdom of God."
(2.) That whatever your attainments are, you are but hypocrites, Psalm 18:23. "For sincere Christians are universal in their obedience, Psalm 119:6. She was the false mother who would have had the child divided; and she is an adulteress that takes one instead of her husband. And they are false to Christ who indulge themselves in one known sin, whatever lengths they may otherwise go. And hypocrites are in a sad case, as you may see, Revelation 3:15, 16, Matthew 24:51.
(3.) That you have not the Spirit of Christ; for wherever he dwells, he brings forth the fruits of holiness, and these are in all goodness, Ephesians 5:9. Where then there is only some and not all goodness, there the Spirit is not: and that cuts off all your pretensions to Christ, Romans 8:9. "If any man have not the Spirit of Christ, he is none of his."
(4.) That you are not truly mortified to anything, but under the reigning power of sin: for your right-eye sins remain untouched. Whereas, "They that are Christ's have crucified the flesh with the affections and lusts," Galatians 5:24. True mortification is universal; while one member is alive, the body is not dead: death removes life from every part of the body, and so does mortification with the body of sin and death. One lust on the throne is sufficient to keep Christ out of it. And this binds over the whole man to hell-fire, Matthew 5:29.
(5.) That you do not one thing right, Isaiah 1:11–15. For it is hereby evident that you do nothing out of love to God, or respect to his authority: because if it were so, you would regard his authority in that thing as well as in other things, and true love to God would not allow the placing anything in his room.
(6.) Lastly, That you are despisers of the whole law, and of the whole yoke of Christ, James 2:10, 11. "For whoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he who said, Do not commit adultery; said also, Do not kill. Now if you commit no adultery, yet if you kill, you are become a transgressor of the law." As the breaking of one link is the breaking of the chain; so he who despises the authority of God in one command, despises it in all. What can be expected then, but that you are and will be treated as enemies of God? Luke 19:27.
8. Lastly, Consider the glorious privilege of those who do whatever Christ commands them. They are his friends and favorites. He was their friend from eternity: he is their friend in time, and he will be their friend forever, when time is gone.
Now, if you would walk up to this character,
1. Read the scripture much, and read it as the rule of your duty, as the book of your instructions: For, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works," 2 Timothy 3:16, 17. Some read the Bible as it were for mere reading's sake: some that they may be masters of and able to talk of scripture-history: but few read to the end they may know what is the will of Christ as to their walk, that they may frame their life according to it.
2. Let your heart lie open to the discoveries of the will of Christ either in the written or preached word. Beware of staving off convictions of sin and duty, of slighting discoveries of the mind of God in matters of your practice: but where the Lord makes light to shine, open your hearts to receive it, and be not of those that rebel against the light.
3. Keep the word before your eye, in the whole of your conversation, knowing that whatever you are doing, the word binds you to do it after such a manner; and labor you to conform to it, Psalm 119:9. As one walking in the dark, fixes his eye on the candle carried before him, thereby to direct every step: so do you "take heed unto the sure word of prophecy, as unto a light that shines in a dark place," 2 Peter 1:19. Let not the world's good or ill opinion of a thing be what shall determine you, but what the Lord's word says of it, and let that determine you over the belly of all objections, Mark 10:15.
4. Be watchful to observe the seasons of duty, Psalm 1:3. To everything there is a time, and everything is beautiful in its season: and if one miss the season, he misses the duty itself in many cases. Sometimes God puts opportunity of doing such a thing in one's hand: if they let it slip, they may never have access to it again, Galatians 6:10.
5. Whatever you are called to, set about it in faith, doing all in the name of the Lord Jesus, Colossians 3:17. Seeing your call from the word, apply yourself to it, in the faith of the promise of assistance, 2 Timothy 2:1. Though it may seem an easy thing, venture not upon it but in faith of strength for it from the Lord: for offtimes when men are surest in their own conceit, they are really loosest. Though never so hard, your call being clear, go forward to it, and on in it in faith; and you shall be carried through: "I can do all things through Christ which strengthens me," says the apostle, Philippians 4:13. And again says he, When I am weak, then am I strong, 2 Corinthians 12:10.
6. Be frequent in the thoughts of love to Christ, the shortness and uncertainty of your time, and in breathings after perfection. The believing thoughts of Christ's love will oil the wheels of the soul for the course of obedience. The consideration of the shortness and uncertainty of your time will be a spur to diligence, and falling in with occasions of serving the Lord, and will show that if your work be hard, it will not be of long continuance. And the breathing after perfection will natively lead you to be making progress.
7. Labor to get on resolution for God, and ward off the fear of man, Ephesians 6:15, Proverbs 29:25.
8. Learn to live above the world, to keep it under your feet, and not to set your heart on it, 1 Timothy 6:10.
9. Lastly, Observe the side where you are weakest, and there set double guards: and be peremptory for victory over the sin that most easily besets you; and to do what Christ commands in that part, Matthew 5:29.
DOCTRINE. III. They are the friends of Christ, who are in a gospel-sense universal in their obedience to his commands.
This is the happy state, this is the honorable relation which they stand in, who are thus tender in their practice. I have already opened this practice; it remains only to open up the privilege of such, which I offer in the following particulars.
1. Friendship properly so called is mutual: it stands not upon one side only, but is competent to each of the parties who are in the bond of friendship. And Christ's sincere servants are in the bond and state of friendship with Christ, John 15:15. I have called you friends, says he.
(1.) Christ is their friend, Canticles 5. He is not only their Lord and Master, but he is their friend. He professes himself their friend whoever be their haters and enemies; he does the part of a friend to them, and they have pitched on him as their friend, and may claim his friendship as their privilege, and improve it to all intents and purposes. This honor have all the saints.
(2.) They are Christ's friends, James 2:23. Abraham was called the friend of God. Most part of the world are enemies to Christ, and haters of him, for they will not be ruled by him, Luke 19:27. The greatest length they are brought to is to feign submission to him, retaining their hatred, Psalm 81:15. Only his sincere servants are his hearty friends, as says the text. They are that part of mankind, who really are, and are owned by him to be his real friends.
2. In friendship there is a peculiar affection, regard, love, and esteem, Deuteronomy 13:6.—your friend, which is as your own soul. And such there is between Christ and his sincere servants, 1 Corinthians 6:17. He who is joined to the Lord, is one spirit. They are truly one, in the strictest bonds of one spirit.
(1.) Christ has a peculiar affection and regard for them. They are his darlings, his only ones in the world, Canticles 6:9. Though the world count them unworthy of a room among them, he bears them in his heart, Exodus 28:29. Though the world hates them, he has a singular love to them, John 15:9. He is very mindful of them, even when they think he has forgotten them, Isaiah 49:15, 16. He looks on them as his peculiar treasure, Psalm 135:4, 1 Peter 2:9; his jewels, Malachi 3:17; and therefore he has a special concern for them in a time of common calamity, Ezekiel 9:4; until Lot be in Zoar, Sodom could not be destroyed, Genesis 19:22. Hence is that tender address, Isaiah 26:20. "Come, my people, enter you into your chambers, and shut your doors about you: hide yourself as it were for a little moment, until the indignation be over and past."
(2.) They have a peculiar affection and regard for him, Psalm 73:25. "Whom have I in Heaven but you? (says the psalmist) and there is none upon earth that I desire besides you." All persons and things in the world are but loss and dung to them in comparison of Christ, Philippians 3:8. They have seen a glory in him darkening all created excellency; so that he is dearer to them than all the comforts of life, yes than life itself, Luke 14:26.
3. In friendship there is a common interest of the parties; for a friend is as it were another self. So is there between Christ and his sincere servants, 1 John 1:3. "Truly our fellowship is with the Father, and with his Son Jesus Christ."
(1.) Jesus Christ espouses their interest, and concerns himself in all their concerns, Acts 9:4. He takes part with them against all their enemies, and seconds them in all their replies, whether with Satan, Luke 22:31, 32, with men, 2 Timothy 4:17. or their own lusts, 2 Corinthians 12:9. so that there is always more with them than against them. He sympathizes with them in all their griefs and afflictions, Zechariah 2:8, Isaiah 63:9.
(2.) They espouse Christ's interests, and concern themselves in the matters of his glory: "The zeal of your house has eaten me up," says David, Psalm 69:9. What wounds his honor, wounds their hearts: "Rivers of waters run down mine eyes: because they keep not your law, Psalm 119:136. They have a natural concern for the prosperity of his kingdom, and labor to take part with it against whoever oppose it. So that even when their own private case lies heavy on them, the public interest of Christ does so too, as in David's case, Psalm 51:18.
4. In friendship there is a peculiar freedom and familiarity which the parties use one with another, which they use not towards others. And such there is between Christ and his sincere servants. There was one in David's court, 2 Samuel 15:7. another in Solomon's, 1 Kings 4:5. who was the king's friend, as admitted to greater freedom with the king than the rest of the courtiers. Such are all Christ's sincere servants.
(1.) Christ treats them with great familiarity, the familiarity of a friend, John 15:15. He visits them in their lowest condition, and speaks a word in season to them, when their nearest friends on earth can do them no service, Psalm 138:3, Lamentations 3:57. He brings them sometimes very near him, Canticles 1:4. and communicates his secrets to them, that are hidden from the rest of the world, Psalm 17:14; shows them his glory, Isaiah 33:17; opens the mystery of providence to them, and helps them to see love in the darkest dispensations, Psalm 107; and sometimes gives them a sight of everlasting love, Jeremiah 31:3.
(2.) They use great familiarity with him, Canticles 7:11. Whatever they need, and at whatever time, they go to him for it freely, Luke 11:5, 6. Their most loathsome sores they can lay out before him, and freely tell him all their mind, even what they cannot communicate to any on earth, Ephesians 3:12. And if at any time it is otherwise, the fault lies in not improving the privilege of their friendship.
5. Lastly, In friendship there is mutual real friendliness in deeds of friendship, according to the circumstances of the parties, Proverbs 18:24. "A man that has friends, must show himself friendly." Friendship animates one friend to do for another, as they are capable. And,
1st, Christ is very friendly to them. The acts of his friendship towards his sincere servants who can sufficiently declare? Many a time has he found them in the straits, wherein none but he could relieve them, and he has befriended them therein, and he will befriend them.
(1.) He befriended them in the everlasting covenant, undertaking for them in it. When they lay with the rest of mankind in a lost helpless state, there being none in the whole creation able to act for them, he befriended them, took on their person, bond himself for them, to pay their debt of duty and punishment. So he became Surety for his ruined friends, Psalm 40:7.
(2.) He befriended them in his life and death in the world. He was born holy for them, lived holy for them, and died for them on the cross, John 15:13. Never was there such an act of friendship as this among men, one bearing the wrath of God in the room and stead of another. O how he loved them!
(3.) He befriended them in their conversion to God, Jeremiah 31:3. When they lay dead in sin, he quickened them; when they were going away from God, he brought them back again; while they remained in the world lying in wickedness, he separated them for himself. While the guilt of all their sins lay on them, he clothed them with his righteousness, and procured their justification by his blood; while their sins had dominion over them, he broke the yoke by his Spirit, etc.
(4.) He befriends them all their life long. On earth in all their necessities, whoever proves their enemy, he takes them by the hand, Psalm 118:6. And he befriends them in Heaven, pleading and managing their cause there, 1 John 2:1. They have a friend in court there.
(5.) He befriends them at death when no other can do it, Psalm 23:4. He takes the sting out of it before it comes to them: he has another habitation provided for them, a better mansion, before they remove out of the body: and he sends his angels to carry their separate souls into Abraham's bosom. O nonsuch friendship!
(6.) Lastly, He will befriend them at the judgment. He will raise up the bodies of his friends out of the dust by his Spirit: he will set them on his right hand, and adjudge them to the everlasting kingdom, as the blessed of his Father.
2dly Christ's sincere servants are friendly to him. But how? Their goodness extends not to him; they have nothing to give him but of his own. But he reckons them friendly to him in being friendly to his members, Matthew 25 and in a sincere obedience to all his commandments, as says the text.
I shall conclude all with a very brief application.
USE I. Of lamentation over the case of those who cannot be brought to a sincere endeavor to comply with whatever Christ commands them. How many are there who comply with very little that he commands them, but in the whole track of their conversation show a profane contempt of the commands of Christ? There are many who do many things, but spoil all, by the woeful exceptions they put in to some particular commands, which they can never be honestly engaged in the observance of. Some are swayed by their carnal interest, and they cannot do such a command of Christ's, for it crosses their worldly interest; others cannot do another command, for it lies cross to their honor and credit: and others cannot do another command, for it is contrary to their humor, etc.
Ah! how do such stand in their own light, and deprive themselves of Christ's friendship by the way that they take! Their loss is inexpressible. Christ's friendship is what one cannot want, but he is ruined for time and eternity: and wherefore is it lost, but for a thing of nothing?
Use II. Of comfort and encouragement to the sincere servants of Christ, honestly addressing themselves to the obedience of all his commands without exception.
1. This may animate you to go on in universal obedience, to stick at nothing that Christ commands, but cordially to fall in with every known duty. Our Lord takes it as a sign and proof of friendship to him, and allows you to take it as an evidence of his friendship to you, Psalm 119:6.
2. It may assure you of tenderness and compassion in that wherein you come short. Christ's friendship makes your pardon sure, 1 John 2:1; it provides a mantle of love to cast over the infirmities of his people, Numbers 23:21. and takes the sincere will for the deed, 2 Corinthians 8:12.
3. This may determine you to pursue your duty, whatever displeasure, ill-will, and hatred of men you may incur for it, Hebrews 11:27. If men say in effect, If you do such a thing which Christ commands, we will reckon you enemies; what may balance that is, what Christ says, "You are my friends, if you do whatever I command you."
4. Lastly, It may help you to bear afflictions, that Christ is your friend. Nothing comes to you but through his hand, John 5:22. So whatever your case is, you are in a friend's hand, who sticks closer than a brother.
IX. IN RELATION TO THEIR WORK IN THIS LIFE, AND THEIR JOURNEY TO THE OTHER WORLD
THE NATURE AND NECESSITY OF THE CHRISTIAN'S WORK
ECCLESIASTES 9:10, "Whatever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom in the grave where you go."
As no man had more access to know what might be made of this present life, than Solomon; so none gives us more mortifying accounts of it than he. He shows it to be short, uncertain, and mixed with a variety of ungrateful events. And thereupon he calls us to make the best use of it we may, and that it will bear.
(1.) He will have us to take the comforts of this life, in the favor of God, verse 7–9. "Go your way, eat your bread with joy, and drink your wine with a merry heart; for God now accepts your works. Let your garments be always white; and let your head lack no ointment. Live joyfully with the wife whom you love, all the days of the life of your vanity, which he has given you under the sun, all the days of your vanity: for that is your portion in this life, and in your labor which you take under the sun."
(2.) To ply the business of life while life lasts. So there are comforts to be had in life, and there is business to be done in it. Happy are they who taking the one, do the other. "Whatever your hand finds to do, do it with your might," etc.
In these words we have two things.
1. An exhortation to ply the business of life, while life lasts. No man was born to be idle, nor sent into the world to sleep or dream away a lifetime, but to be doing, and doing good. And here is,
(1.) The business of life, "Whatever your hand shall find to do with your might," Hebrews The work we have to do is a work of many pieces, as much as to fill up every minute of our short time; and no part of it is to be neglected, Whatever your hand shall find to do. It is determined two ways what we have to do.
(1.) What God gives us opportunity for, what our hand shall at any time find to be laid to hand by our Creator. He is our great Master, and appoints every one his particular work, by his word and providence: he lays it to our hand by giving us opportunities. And so it is restrained to that which is good.
(2.) What God gives us ability for. He gives might, strength of body and mind, comforts and conveniences of life, as talents that we are to trade with. And we are not to abuse these, but use them for the ends he gives them for.
(2.) The activity to be used in this business of life. Do, do it. Neglect not this your work, put it not off with delays, but do you timely and seasonably, while the time and season lasts. It is but a short time, and therefore we must husband it well.
2. A motive to press the exhortation. Do, for your doing time will be done shortly: and then if your work be not done, you will be forever undone. And,
(1.) Our life in the world is but a journeying to the grave, the state of the dead. Before we begin to walk alone, we begin to go to it, even from the womb: and in that journey there is no stopping; sleep we or wake we, we are always going the other step towards it. And when a man is in his prime, going and living at all ease, he is still going thither.
(2.) There is no doing there; if your work be not done before you come there, it will never be done. This is the world for working, and that is the world for the reward of our work.
The scope of the text may be gathered up in the two following doctrinal observations.
DOCTRINE. I. It nearly concerns all men diligently to improve their opportunities and abilities in doing their work accordingly, while life, opportunities, and abilities last with them.
DOCTRINE. II. Our life in this world is a journey, a going to the grave, to the state of the dead, where there is no doing of our work any more.
Each doctrine shall be handled in order.
DOCTRINE. I. It nearly concerns all men diligently to improve their opportunities and abilities in doing their work accordingly, while life, opportunities, and abilities last with them.
In discoursing from this doctrine, I shall show,
I. What is the work to be done, while life, opportunities, and abilities last with us.
II. What are those opportunities and abilities which are to be diligently improved in doing our work.
III. Improve the subject.
I. Our first business is to show what is the work to be done, while life, opportunities and abilities last with us. In the general, there is a threefold work laid to our hand.
1. Work for ourselves, for our own good and welfare, Psalm 49:18. Men will praise you, when you do well to yourself. I put this in the first place, not that it is our chief work, more than ourselves are to be our chief end: but that fallen man will never work for God aright, until once he begin to work for himself, laying his own salvation to heart. We have all work to do for ourselves; work for this life, and for eternity. It is duty to see to the former, according to our opportunities and abilities; but not as most men do, to make it our all, the whole business of our life; for it is but the least part of what we have to do, Luke 11:41, 42. We may say in this case, as Matthew 23:23. "Woe unto you scribes and Pharisees, hypocrites: for you pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought you to have done, and not to leave the other undone."
2. Work for God, for his honor and glory in the world; 1 Corinthians 6:20. Glorify God in your body, and in your spirit, which are God's. God is our Maker, and he made us for himself; therefore we should live, move, and be for him, Matthew 5:16. If we are Christians, redeemed by the blood of his Son, this is a new tie to this work, Philippians 1:21. To me to live is Christ. This is little minded by most men, who never consider for what use they are in God's world, or in Christ's church: what they are doing for God, wherein they are serviceable to him in promoting his glory in the world. Yet as God is our chief end, this is our chief work, and it will be inquired into at the day of accounts; and what we did with our opportunities and abilities for glorifying of him.
3. Work for our neighbors, for their good and welfare: according to the apostle's direction, Philippians 2:4. Look not every man on his own things, but every man also on the things of others. God has made men in society, and knit them together by the bond of a common human nature: and Christ has knit his people together by the additional tie, one faith, one Spirit, etc; and has so bound every man to see the good of mankind, and every Christian the good especially of fellow-Christians, Galatians 6:10. He gives men opportunities and abilities to benefit their fellow-creatures, and it ought to be a question to every one of us, what use we are for in the world, towards the good of mankind? what benefit God's creatures, our fellows, have by us? what advantage Christ's members receive at our hand? This will be taken special notice of in the awful day of accounts, as appears from Matthew 25.
God commands men to see to the temporal welfare of others. 1 Corinthians 10:24. Let no man seek his own; but every man another's wealth, And as the poor are to look for the welfare of the rich, so the rich are under the same obligation to seek the good of the poor, as their fellow-creatures, and fellow-Christian. And therefore either masters or tenants depopulating grounds, and laying field to field, to the prejudice of the poorer sort, their mean of living is no doubt a crying oppression in the ears of the Lord of hosts, and will bring a curse on the selfish and unmerciful men who do it, Isaiah 5:8–10. May not I do with mine own what I will? is a saying competent to JEHOVAH, who is absolute Lord of the creatures, as having made them of nothing; but to no man under Heaven, no not the highest monarch, who in all his dealings is under the law of loving his neighbor as himself, and has but a limited power over what is his own.
He commands men also to seek the spiritual good of their neighbors, Romans 15:2. Let every one of us please his neighbor for his good to edification. And that so much the more as their souls is preferable to their bodies. Hence it is, that as soon as the grace of God reaches one's own heart, he is in a mighty concern to get other brands plucked out of the fire, and to share of that grace he partakes of, as did the woman of Samaria, John 4. It is Cain-like to be unconcerned for the spiritual good of others: sure it is devilish to go about to ensnare and entrap others into sin, and wrestle against their soul's good.
And thus we may take up our work we have to do with our opportunities and abitities while they last, in these two particulars.
First, Salvation-work, Philippians 2:12. Work out your own salvation with fear and trembling. We came into the world lost sinners; there is a possibility of our salvation; and we may get it, if we will improve our opportunities and abilities for that end. These opportunities are confined to the narrow compass of the time of this life; and in that time God lays that work to our hands. And it concerns us all timely to ply it, for we must do it now or never. There is no working of that work in the grave, when the candle of life is blown out at death; as the tree falls, it must lie forever. There are many pieces of salvation-work that we must do, while doing-time lasts with us. The chief whereof are these,
1. We must consider our ways, and come to ourselves by a sound conviction of sin, the sin of our nature, hearts, and lives. This is a work not to be delayed, lest opportunity and ability slip, Hag. 1:7. Thus says the Lord of hosts, Consider your ways. Ability may be taken from us in this life, and we rendered incapable of a solid thought. In the other world the opportunity is gone. There indeed men will consider their ways, but it will be out of time. Now is the time for that work of consideration while in life and health. Ply it then, and see your ruined natural state, until it cause you to cry, What shall I do to be saved? Some go rambling through the world in a profane life, and in a moment slip down to the grave, never considering until it be out of time. Some go sleeping and dreaming through the world in ignorance or formality, and never lift their eyes until in Hell. But all that shall be heirs of salvation, take thought of their soul's state in time.
2. We must come to Christ and unite with him by faith; for without that there is no salvation. Hebrews 11:6. Here is work, most necessary work for us, to embrace Christ for all his salvation, as held out to us in the gospel; to flee for refuge to the Redeemer's blood, and take shelter under that covert; to get from under the covenant of works and its curse, to be personally instated in the covenant of grace, and savingly interested in the blessings of it, John 6:29. This is the work of God that you believe on him whom he has sent. There is now an opportunity for it; Christ is offering himself and his covenant: delay it, and the opportunity may slip you forever, Matthew 20:10. In the other world there is no beginning to believe unto salvation.
3. We must get out our pardon of all our sins under the broad seal of Heaven. A necessary work; for without it you will perish in your sins, Matthew 5:25. A man whose life being by the law adjudged to be taken from him, depended entirely on the king's pardon, would lose no time of suing for his pardon, lest it should come too late. Now is the time wherein heaven's pardon is to be had, and in a little that time will be gone. In death there is no pardon to be had, no removing of the curse. Yet how do men trifle in this matter, as if the pardon were to wait until they were ready to receive it?
4. We must be born again, become new creatures, get new hearts and a new nature, and be renewed in all the faculties of our souls after the image of God. Here is work to do, Ezekiel 18:31. "Cast away from you all your transgressions, whereby you have transgressed, and make you a new heart, and a new spirit; for why will you die, O house of Israel?" This is absolutely necessary work, John 3:3. For except a man be born again, he cannot see the kingdom of God. And now is the season of the new birth: but when death comes it is gone. There is a mighty change in the grave indeed where we are going, but there is no saving change there. The bodies that lie down there full of the sins of their youth, will rise with them again: and the sinful souls that parted with them at death, will meet them again in no better plight at the resurrection. You must be born again now or never.
5. We must repent of our sins. This is a work absolutely necessary, Luke 13:3. Except you repent, you shall all likewise perish. Heaven's gates are bolted against impenitent sinners. We must turn from our sins unto God, with hatred of, and hearty sorrow for them, otherwise we will die, we will perish in them, Ezekiel 18:31, above cited. And now is the season for repentance; there is no repenting in the grave. In the other world impenitent sinners will doubtless change their minds, they will regret from the heart their graceless careless way; and they will wish a thousand times that they had seen to themselves in time: but their repentance there will be their torment; it will be out of time, not kindly, and will not be accepted.
6. We must mortify our lusts. This is not easy work, but it is absolutely necessary, Rom 8:13, "For, (says the apostle,) if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live." We must either be the death of our lusts, or they will be the death of our souls. If one of them go, our life must go for its life; even that lust which is most dear to us, and which we can most hardly part with, must be mortified, Matthew 5:29. and that work must be done now or never. When death comes, there is no more possibility of mortification; there is a bar drawn forever between damned sinners and sanctifying influences. The state of the damned is inconsistent with the fulfilling of some lusts; but however they may be kept from them, to their torment, there can be no kindly mortification of lusts there; but, on the contrary, sin in the ruined soul will come to its perfection.
7. We must live to righteousness, in works of holy obedience. This is work to fill our hands every minute of our time, and necessary work, John 15:14. "You are my friends, if you do whatever I command you." Luke 6:46, "Why call you me Lord, Lord, and do not the things which I say?" They who are now idle in life, will labor under the weight of wrath forever, without hope of an end of their toil. Now Christ shapes out our work for us, and takes a proof of our obedience to him. If we neglect it now, there will be no time hereafter for it; for the other world is that wherein men receive the reward of their works, and working time is over there, John 9:4.
8. We must persevere in grace and good works to the end. This is work absolutely necessary, for such only shall get the heavenly crown, Matthew 24:13. "He who shall endure unto the end, the same shall be saved." Revelation 2:10. "Be you faithful unto death, and I will give you a crown of life." There is a danger of never entering on the way of the Lord, and a danger of apostasy and breaking off from it, when once a person is entered, Hebrews 10:38, 39. If death catch us either of these ways, there is no mending of the matter forever. That is a step off the way that can never be recovered.
9. Lastly, We must die well. This is a necessary piece of our work, our last work, on which much depends. If it be marred, there is no coming back to mend it, Job 14:14, "If a man die, shall he live again?" To die well is to die in the Lord, Revelation 14:13; to die in faith, Hebrews 11:13; to die in union with Christ, in peace and favor with God, within the compass of the well-ordered covenant. It is not a business to lay by the thoughts of until the time of it come: but the business of our life should be to learn to die: and we should often be essaying it.
Secondly, Our generation-work, Acts 13:36, "This is the work we have to do for God and the generation in which we live, that we may be useful not for ourselves only, but for our God and fellow-creatures, Romans 15:7. It is remarked of Noah, that he was perfect in his generations. There are, by the wise dispensation of God, several generations of men in the world, one after another; one goes off the stage, and another succeeds. Each generation has its work assigned it by the sovereign Lord; and each person in the generation has his also. And now is our time of plying of ours. We could not be useful in the generation that went before us; for then we were not: nor can we personally in that which shall come after us; for then we shall be off the stage. Now is our time; let us ply it, and not neglect usefulness in our generation. This work may be reduced to these two general heads.
1. The duties of our station and particular calling and relations in the world, 1 Corinthians 7:24. Every relation has a train of duties belonging to it, and God lays these duties on us as members of society, for his glory and the good of others. That is the room which we have to fill up in the world, by a conscientious performance of the duties incumbent on us, as placed on such and such a station and relation. That is to say, if one is a minister, he is faithfully to ply his ministerial work; if a husband, a wife, a parent, etc. they are faithfully to ply the work proper to such relations. For there is no doing of these duties in the grave, nor making up the defects there. Then all relations are dissolved, and the difference of stations is no more. So that these things must be done now or never.
2. Duties of special opportunities and abilities, Galatians 6:10. Sometimes the Lord puts in a man's hand a special opportunity of some service, good work: which opportunity if he lets it slip, he may possibly never have it again all his life, as Saul in the case of the Amalekites, and as in Esau's case, Hebrews 12:17. So it is men's wisdom and duty to strike the iron while it is hot, to do the good they have opportunity to do, lest if they miss the tide, they never have access to repair the defect. Sometimes God gives men abilities, that if they will, they can do such a good thing. If they fall not in with it seasonably, the time may come, when, if they never so gladly would, it is beyond their power, Hebrews 12:17.
He who takes heed to these two particulars, does the work of his generation.
II. I proceed to show what are those opportunities and abilities which are to be diligently improved in doing our work, the work of our salvation and generation. These are all the advantages for working, which the Sovereign Lord and Master puts in our hands, with a charge to improve them in doing good with them, Luke 19:12, 13. All is from him, and he has put them in our hand for his own service: and if we misimprove them, either by doing ill with them, or doing no good with them, our accounts will be with grief and not with joy; for he who gave us them will call us to an account for them, Luke 16:2. He gives us these opportunities and abilities, not to lay by us for no use, and far less to put them to an ill use; but to do with them for his glory, and our own and others' good.
1. The time of life is given men to do their work with, and should be improved accordingly, John 9:4. I must work the works of him that sent me, says Christ, while it is day. He might have cut us off from the womb, and then we would have had no time to do anything: he might before now have laid us in the dust, and then our opportunity of working had been over. But we are still in life, and our great business is to make ready for eternity. It is a precious time, an uncertain time, the only time for working. What use are we making of it? why should we trifle it away, which when once gone can never be recalled? How sad will it be, if our glass is run, while our work is undone?
2. The day of the gospel; precious gospel-seasons are given us for that end. These make the day of salvation, which need to be well improved while they last, 2 Corinthians 6:2. Behold, now is the accepted time; behold, now is the day of salvation. Every sabbath, sermon, communion, etc. is a fair opportunity for peace with God, seeing to and advancing the soul's interest, In these the market of free grace is opened, and heaven's peace and pardon are proclaimed to rebels. These precious seasons will not last as to us, Christ will call in his ambassadors, and how soon his last call to us may come, we know not, Luke 14:24.
3. Seasons of the Spirit's blowing are to be thus improved, Canticles 4. Sometimes the power of God comes along with ordinances, and Christ has sensibly his hand at the hole of the lock of sinners' hearts; convictions fasten on them, by the word or providences, and there is an unusual moving in the sinner's soul. O the need of striking in with these, to work out our salvation! Then is a fair gale for Immanuel's land, in which should the sinner set off for the port of Heaven, he might surely at length arrive there. But the opportunity may soon be over, John 3:8, and not returning, then lies wind-bound, and cannot move. So that many miss of Heaven for altogether by misimproving it.
4. Fair occasions of doing good, and of service to God, Galatians 6:10. Sometimes the Lord gives men a fair opportunity of such a piece of service to him; and by his providence invites men to embrace it, and act for him; then they should bestir themselves in a special manner. These opportunities are many times long kept open, and yet not embraced, but delayed from time to time, until in end they go out of their hands; the sheet is taken up to Heaven, and the door is shut, Matthew 25:10. And then there is no doing with them more.
Next, The abilities to be thus improved, while they last with us, are,
1. Soundness of mind. God has made man a reasonable creature, given him judgment and reflection, a reasoning faculty and a memory; which are improved by education and use. These may be of good use, while assisted with the revelation made in the word. And they are to be diligently improved for our main concern and interest. But alas! how often are they thrown away on men's lusts, and confined to worldly interests! Now no man has a tack of these; they may be taken from him while life lasts; and yet without them there is no doing our work. The most solid man or woman God can smite with madness, or take the exercise of their reason from them; and then the party's state must stand, for any visible mean, where it was before that came on; they are not capable of altering it to the better.
2. Strength and health of body. All the duties of religion are best done when one is in health and strength; for then the body is not a clog to the soul. And several of the duties of religion can hardly be done without it. A man cannot rise out of a sick-bed, and go to a sermon or a communion table, go about the worship of God in his family, etc. Yet alas! what a deal of work is laid up for the sick-bed and death-bed, when men are most unfit for doing anything? And in the mean time youth, health, and strength are spent in pursuit of the world and lusts. But labor to make better use of them, some good use of them to eternity; for before long you will not have them to make use of at all: and it will be little comfort to think, that when you had them, you squandered them away in vanity, but laid them not out in your salvation and generation work.
3. Worldly substance. That is given of God to be improved for his honor: and whatever your portion of it is, the Lord has so far made you his stewards, and but stewards of it, who must give an account to your Lord, how you have used it. God calls us to honor him with it, Proverbs 2:9; and assuredly the more any has of it, the more it is required of them to lay out themselves for the honor of God, as being thereby put in the greater capacity to do for the honor of God in the world, Luke 12:48, For unto whoever much is given of him shall be much required: though ordinarily the quite contrary course is taken. And men had need to improve it, while they have it, for it is mighty uncertain, Ecclesiastes 11:2.
4. Lastly, Power, authority, honor, reputation and respect. These come from God, who makes the difference in condition that is among men; some more, some less honorable, some to rule, and some to be ruled, etc. Psalm 75:6, 7. For promotion comes neither from the east, nor from the west, nor from the south. But God is the judge: he puts down one, and sets up another. And all these he gives to be improved for himself, who is the fountain of power and honor. The more a man has of them, the more access he has to act for God: hence a word for a good cause from some will be more effectual than a struggle made for it by others. Heavy then must be their accounts who make no conscience of doing the great work by these. They are uncertain, and soon fly away too; while people have them, they would need to improve them, lest God he provoked to take from them, that which they would not use for his honor, but their lusts: for, says he, them that honor me, I will honor; and they that despise me, shall be lightly esteemed, 1 Samuel 2:30.
I shall shut up this doctrine with an use of exhortation.
While life, opportunities, and abilities last with you, ply your great work, the work of your salvation and generation; and do not delay it, but timely do your work. For enforcing this exhortation, let me suggest the following motives.
Motive 1. Your work is great, and attended with much difficulty; therefore work out your salvation with fear and trembling, Philippians 2:12. If it were a trifling business that might be either done or not done as one thought fit; and when to be done, done easily; you might perhaps cause it wait your time. But surely your time should wait your work, and be carefully applied to it, husbanding it well. For,
1st, It is necessary work, and must be done, or you are forever undone, Luke 10:42. One thing is needful. It is work for your own salvation, and God's glory: and these are of all the most needful. It is not absolutely necessary to your happiness, that you be healthy, wealthy, in respect and honor in the world: but that you be gracious, believing, patient, holy, etc. that you live for God, and be useful for him. If you sleep in your seed-time, you will beg in harvest; if you do not sow, you will suffer forever.
2dly, It is difficult work, and not easily done; hence says our Lord, Luke 13:24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Many doing people will fall short, because they do not their work in the right manner, Ecclesiastes 10:15. Yes, they that do best will find enough ado to get through it safely, 1 Peter 4:18, and not to mar it. Consider,
(1.) It is heart-doing, doing with the heart, Proverbs 23:26. Among men if the work be done with the hands, whether it be with the heart or not, it is all a case. But though the tongue speak well, and the feet carry the man in good ways; yet if the heart be not at the work, the work is not done to purpose, Ezekiel 33:31.
(2.) It is undoing work, work wherein you have to undo much of what is done, like the pulling down what has been wrong put up, the opening out of a raveled hasp.
(1.) Your own life is a raveled business, much disorder has been there; you have woven your life into a web of sin and contrariety to the divine will: you have that to open out again, by faith, repentance, and mortification; else you will be swept away like the spider in his own web, with the broom of destruction, Ezekiel 18:31.
(2.) The way of the generation you live in is a raveled business, a conspiracy against God: you must do your endeavor to undo that, and to bring it to rights. You must guard against being caught in their net, Acts 2:40. Save yourselves from this untoward generation. Yes, you must set yourselves to break and undo it, for God's honor and the good of others: and so you must strive against the stream, or be carried headlong by it. And try it when you will, you will find it hard work; and many times you will find you come little speed, Jeremiah 6:29. Yet you must not give it over, 2 Peter 2:8. but bear up a testimony for God, Proverbs 27:4; and that is your generation-work, Luke 21:13.
(3.) It is counter-doing, doing a work wherein you will find many doing against you, Matthew 11:12. Apply yourselves to it when you will, you will find that it is a laboring in the fire, where you will have much ado to carry on the work, over the belly of opposition.
(1.) Satan will do against you, 1 Peter 5:8.
(2.) The evil world will join issue with him.
(3.) Your own corrupt heart will join issue with both.
(4.) It is doing above your strength, your natural strength, 2 Corinthians 1:8. We have work to do which our short arms cannot reach, and our natural abilities are not sufficient for. How then can it be done? Why, we must learn to fly on borrowed wings, and we must act with strength borrowed from the Mediator, 2 Timothy 2:1. So there is no time to trifle.
Motive 2. You have loud calls to your work, and it is dangerous to sit them, Psalm 95:7, 8. Unless you stop your ears, you cannot miss to hear them. You have,
1. The call of the word. God has given you the Bible in your hands, and every page of it bids you be doing quickly. He sends his messengers with his message to the sluggards on their bed, and in the name of God it is sounded in your ears, 2 Corinthians 6:2, "Behold, now is the accepted time; behold, now is the day of salvation." Sit not the call, lest the opportunity slip.
2. The call of pinching need and necessity. The case of your bodily wants makes you to labor for the meet that perishes; and does not the need of your perishing souls call you aloud to see to them, that they be not lost? The case of the generation, wherein so much dishonor is done to God, calls you aloud to lay out yourself for God, Psalm 119:126.
3. The call of providence. If you look to the conduct of providence towards yourselves and towards others, you are warned to see to yourself in time. Many are dropping off into another world, and the living should lay it to heart.
4. The call of conscience. Heathens want not some checks that way, Romans 2:15. It is not to be thought, but those who live under the gospel, have now and then the alarms from within, to get out of their bed of sloth. Is there not something within, that says you have delayed long enough, and that more delay may be dangerous?
Motive 3. You have opportunities and abilities put in your hand for to do your work by them, Luke 19:13. God gives you them to do with: why then should you not improve them? Consider, I pray you,
1. Opportunities and abilities are God's free gifts, given to be improved for him in his work. He does not light the candle of your life, and keep it burning, to put it under a bushel, or for you to use it against him. No wonder he is provoked in wrath to take away life, opportunities and abilities from them who make no good use of them.
2. You must give an account to God what you have made of them. Luke 16:2; what use you have made of your years, your gospel-seasons, seasons of the Spirit's blowing, fair occasions of doing good presented to you: of your soundness of mind, strength of body, worldly substance, power and character. And it will be a heavy account, that so many years have been spent in God's world, and nothing done by the man for God and for his own soul; that so much health, strength, etc. etc. has been enjoyed, and all expended on the things of the world, the pursuit of lusts, etc.
3. The more you have had of them, and not improved, the greater will your condemnation be, Luke 12:47, 48. We are all in the case of servants entrusted by the master, where some have more, some less; but the more one has, as on the one hand his convenience for doing is greater, so on the other, the not improving of the greater trust will make the more heavy account.
Motive 4. You are always doing something. Why, since it is so, will you not do your proper, great, and necessary work? Man's life is a continued train of actions, and the soul of man, like a watch, goes as fast when she goes false, as when she goes true. So, properly speaking, there is no man who does nothing at all with his opportunities and abilites: but every body does something with them; howbeit most men do not do their proper work with them. So men are guilty not only of not improving, but of misimproving, their opportunities and abilities. They do with them indeed, but they do not that with them which God specially gave them for.
1. Instead of doing their great work with them, they do next to nothing with them, like those, 2 Thessalonians 3:11. working not at all. If we consider the business of most men's life, with the opportunities and abilities put in their hand for doing,; we will find that their whole life is such an insignificient piece of folly, as the action of that foolish emperor, who pretended to lead out an army to fight the enemy, and all he did was to cause them gather shells by the sea-side. In a word, their life is a continued trifling; always doing, but never doing anything to the purpose. Their precious time and abilities are spent in laboring for the wind; and that they will find when they come to step into another world, and cast up the account of their gain, Ecclesiastes 5:16.
How many may say, I have been busy managing my house, but neglected my heart; gained silver and gold, but no saving grace; seen many harvests cut down, but mine own seed for glory is not sown yet; I have been careful for my body, but my soul is yet lying in a bleeding, perishing case? This is but trifling to spend your time in caring for your body, and neglecting your soul.
(1.) Your body is mortal, but your soul immortal. If men were to die like beasts, they might live like beasts, eat, drink, sleep, and work. But your soul will remain in life, when your body dies: when your tongue begins to falter in your mouth, and you can scarcely speak an articulate word, it will be vigorous: when friends are closing your eyes, it will be going off to appear before the tribunal of God.
(2.) Your soul craves more than the body. While the body is living, a little will serve its back and belly: and when dead a few feet of earth, which none will grudge it. But nothing less than an infinite good, that is, God himself, can satisfy the soul. He was a fool who said, "Soul, you have much goods laid up for many years; take your ease, eat, drink, and be merry." Luke 12:19.
(3.) Your soul is of far more worth than the body. It is a spiritual, immortal substance, not to be laid in the balance with the cottage of clay. The soul is the diamond in the ring, the jewel in the cabinet, the dignified honorable inhabitant in the cottage of clay, Matthew 16:26.
What do they then but trifle, who are busy about the many things, forgetting the one thing needful? They are, in their manner of life, like the spider, that spends its own affections to make up its web: and when all is done, at one stroke of a broom the poor spider is either killed in its own web, or by it drawn to death.
2. Instead of doing their great work with them, they do worse than nothing with them, they do mischief with them, Hosea 11:2. and 13:6. Hence Solomon remarks, that "the prosperity of fools destroys them;" and the apostle remarks, that "the gospel is the savor of death unto death to many." They who do not improve their opportunities and abilities for God's honor and their own salvation, cannot miss to improve them to God's dishonor and their own destruction: for the soul of man is of nature too active to be doing nothing at all: so if it be not doing good, it will be doing evil, for it must be doing something. If the matter were weighed in an even balance, it would be found, that many are at as much pains to ruin their own souls, as might possibly serve to save them, if they would but turn their pains to run in another channel. Many a rack Satan puts men on in his service, which the way of duty would set men free from, Job 24:15–17. Jeremiah testifies, they weary themselves to commit iniquity, Jeremiah 9:5. See Psalm 7:14, Habakkuk 2:13.
Now, since you are still doing something with your opportunities and abilities, why will you not do what you should do with them? You are running in a race, why do you not run in the right way, rather than in the wrong? We may say in some sense, that God does not call you to do more work than you do; but other work, your great work.
Motive 5. Your opportunities and abilities for doing will not last; but they will be short-lived. We have a day, and it is but a day we have, Luke 19:42. an hireling's day, that is soon over, Job 7:1. Time runs with a rapid course, and carries with it all our opportunities and abilities for doing our work. Our life is but a vapor, that soon vanishes; a shadow that flees away, a handbreadth soon passed over. So,
1. You must now or never do your work, John 9:4. Working-time will soon be gone. How can we be at ease, while so much time is over, and so little of our work by hand? Yet are not the shadows of the evening stretching out on many, while yet they have been in no due concern where to take up their eternal lodging?
2. If the work we have to do be sore, it will not be longsome. He who is tired with his journey may be refreshed, while he sees he is near the end. The saints' afflictions are but for a moment, their weeping but for a night: the watchmen will be called in from their posts.
Motive 6. It is utterly uncertain to you when they shall come to an end. We are tenants at will, have no tack of our life, and know not how soon you may be called off, Matthew 24:44, 46. So a moment's delay here may be an eternal loss. Our abilities may be at an end, before our time. However our time is uncertain as to the end of it, but, end when it will, there will be no more opportunity nor ability for doing.
Motive 7. Our time when once gone can no more be recalled, no more than the candle burnt to snuff can be lighted again--there is no bringing of it back. As the tree falls, so it must lie.
Motive last. If our great work be not done in time, we are undone forever. If time is lost, our eternal salvation is lost.
DOCTRINE. II. Our life in this world is a journey, a going to the grave, to the state of the dead, where there is no doing of our work any more.
In discoursing from this doctrine, I shall,
I. Consider this journey we are on.
II. Show that there is no doing of our work any more, when once we are come to our journey's end, to the state of the dead.
III. Make some improvement of each head separately.
I. I shall consider this journey we are on. And here we may take a view of,
1. The point where we begin our journey. We begin it from the womb, from the first moment of our receiving life there. As soon as we become living souls in the womb, we begin our journey to the grave. For then we are sinful creatures, Psalm 51:5. and therefore dying creatures. So we are going this journey, before we can set a foot on the ground, yes before we see the light of this world.
2. The point where it is ended. The term to which we are going, is the grave, the state of the dead. The travelers never halt until they be there. That is the place where all men meet from all the different places of the world. It is the house appointed for all living, Job 30:23. Their baiting-houses by the way may be very different, as a palace, and a cottage, but the lodging-house at the end of the journey is one. They lie down alike in the dust.
3. The journeying or traveling itself is the motion between these two points: and that is our living in this world. What is our living here? It is not a rest; that is not to be expected here. It is a motion, a journeying motion. And it is just a journeying, a going from the womb to the grave; a coming from the womb of our mother woman, and going in again to the womb of our mother earth, Job 1:21. That is the life we have here.
4. The place we go through in our journey to the grave in this present world; where the sun rising and setting makes days and nights, where are so many springs and harvests, summers and winters in our time; and, what is of all most remarkable, where God sends his messengers to meet us in our journey, to direct us to the road, by which we may get safe to the journey's end. Many look on this world as their resting-place, Psalm 49:11. and so as their resting-place, Luke 12:19. But it is but our journeying-place, which we travel through; like a town in a traveler's road, who comes in at the one end of it, and goes out at the other, Ecclesiastes 1:4. Therefore the godly take it so, confessing that they are strangers and pilgrims on the earth, Hebrews 11:13.
5. The way we make in this journey is our time. Some have a longer, some a shorter way to their journey's end. But look back, and so much time as is over your head, so much way have you made, and the nearer you are to the end. Time goes, yes flies away, and as it goes, you quickly cut the way, so that it grows every moment shorter and shorter, and you are nearer the grave.
6. The several stages in our way, which accordingly are to some more, to others fewer, are to all but a very few, whereby we may know that it is not a long journey.
(1.) The first stage is infancy, that wherein the journey is begun. While we are in that first stage, we are going indeed to the grave, but poor we know not in the mean time where we are going. Then we are under a necessity of dying, but know not that we must die, nor know we anything of the state of the dead; and therefore can do nothing to prepare for it. Our concern in that stage is first confined to meat, and then extends to clothing, but no farther.
(2.) The second stage is childhood, wherein we are more advanced in our journey. Then do we begin to be informed, that there is such a thing as dying, as a Heaven and a Hell. But how rude are our notions of these things in that stage, and how unwelcome! They are like a dream to us, consisting of misshapen imaginations. How hard is it to be able to have any tolerable conception of the way to be saved, or so much as to conceive aright of the work we have to do! How little of the work can then be done until that stage be over? Things of the world are more natural; yet in that stage it is hard to ply to them, or to anything but such trifles as will be the scorn of our riper years. So there are two stages over before we have well begun to know where we are, and what we have to do. The morning is gone.
(3.) The next stage is youth, which is the forenoon of our day; the stage of our way, wherein we begin to know ourselves entering into this world. But how does vanity and folly fill up that period of man's life, that the going through it is turned into a play or a dream, if not into a fit of madness in wickedness, casting off all bands unless it be in some whom grace early reaches. They think they have a great part of their way before them, and reckon it needless to be as yet much concerned about the journey's end, though two stages are over before that, and they will soon find themselves past that stage too. So true it is, that childhood and youth are vanity, Ecclesiastes 11:10.
(3.) The fourth stage is middle age, in which the foam of youth is fallen, and the infirmities of old age have not yet overtaken the man, and is therefore called the best estate, Psalm 39:5. Now he is in best case in point of wisdom and management. His thoughts are ripened, and his strength is fit for executing the product of these his riper thoughts. But how is he then enrapt up in a thicket of cares of this world, that often he cannot find the way out seriously to consider his latter end? But this also is soon over, and he quickly arrives at the
(5.) Last stage, old age. Then his sun is remarkably turned, it is fast declining, and he remembers the days of his youth and middle age as waters that pass away. They sometimes run full; but now that brook is dried up. If his judgment continues firm, yet he is ordinarily beset with infirmities of body, whereby he is rendered more unfit for action: and sometimes judgment and memory fail too. The tabernacle is going down, until at length it lie along on the earth, to rise no more until the heavens be no more. So the days come wherein men have no pleasure: and then quickly the mourners go about the streets; the man is at his journey's end.
These are the few stages in our way: but it is but a few that see them all. Some find the end of the journey in the first stage, some in the second, etc.
7. Lastly, The steps we make in our way on this journey. Every breathing we make, every pulse that beats, is a step in the way. Whether we sleep or wake, our breath and blood are going: and so we are going on toward the grave. Infinite wisdom has determined how often we shall breathe in and out the air, how often our blood shall go the round in our bodies, and what number of pulses it shall make. These are continued one on the back of another, as so many steps by which this journey is made. And at length the last pulse beats, the last breathing is made, whereby one gives up the Spirit: and that is the last step, and so we are at our journey's end.
I shall now make some improvement of this first head.
Use I. Of information. Is our life in this world a journey, a going to the grave? then,
1. This life is a transitory, passing thing, that will not last, but will soon be over, Job 8:9. Form right notions of life from this; you will find it is but a short preface to a long eternity; an inconsiderable point between two extremes, the womb and the grave; so short, that Solomon passes it by in his assigning a time to everything, Ecclesiastes 3:2.
2. The state of the dead, and what lies beyond it, is our state of continuance, which we are to be mainly concerned for. This life is our journeying; at the end of our journey we will find the place of our abode. The grave is our long home, Heaven or Hell our eternal home. This world is but the passage, as through a strange country to our home. Therefore Job was in the right, to render himself familiar with it, chapter 17:14. I have said to corruption, You are my father: to the worm, You are my mother, and my sister.
3. Man at his best estate is vanity. Consider him in his prime, when his health and strength are at their meridian, death is gaining ground of him: however stately he goes, he is going towards the grave, however little he thinks of it. While he rises, he does but swell like a bubble of water, which in a moment is broken and gone.
4. There is great need to see how we improve it, that we misspend it not, Matthew 5:25. We came into this world without any thought of our own, how to be provided for in it. But Woe to us in the other world, if we take not thought while we are in the way.
Use 2. Of exhortation to several things. Is our life a journey to the grave, to the state of the dead? then,
1. Acquaint yourselves timely with the God and Lord of that land, and make up your peace and friendship with him, that when you come there, you may be treated as his friends, and not as his enemies, Job 22:21. Acquaint now yourself with him, and be at peace: thereby good shall come unto you. For if that be neglected while we are in the way, sad will be our lot at the end of the journey, Matthew 5:25. God is now willing to be at peace with us in his Son, who is Lord of that land, has the keys of Hell and of death, Revelation 1:18. and is now offering himself and his salvation to us, Revelation 22:17. yes offering himself in a marriage-covenant, Hosea 2:16; Matthew 22:4. It will then be our wisdom, to see that our Maker, the Lord of that place, be our Husband now: and then be sure he will see well to us there.
2. Be sure to take the safe road in that journey; and beware of the road of destruction. All the world is on the journey; but they are divided into two companies, taking two different roads, the road of eternal life, and the road of eternal death. The safe road is the way of holiness, Isaiah 35:8. An high way shall be there, and it shall be called the way of holiness, that is, the holy way, namely, Christ the personal way, John 14:6. and gospel holiness and obedience, the real way, Colossians 2:6. It is a strait way, that will not allow room for the sinful latitude which corrupt nature affects, and therefore you will get but little company upon it. The road of destruction is the way of sin, the way of unbelief and unholiness. It is a broad way, and there the multitude goes: there go the profane, there the grossly ignorant, there the mere moralist, there the gross and closs hypocrite, Matthew 7:13, 14. Take your marks of the way by the word, Psalm 17:4.
3. Associate yourselves with those on the safe road, and beware of choosing for your companions those on the broad way, Proverbs 13:20; Psalm 16:3. Travelers desire company in their journey; but then they chose those who are going their road, not those who are going a contrary one. If they do, one may conclude that they have left their road for love of company. And many sad instances of this there are on this journey, 1 Corinthians 15:33. Hence many sometimes hopeful, by the society they chose, first turn untender, then loose professors, and at last apostates: and so fall from the threshold of Heaven, down to the pit, Psalm 125.
4. Beware of forgetting that you are on a journey, travelers, strangers, and pilgrims in the world, Hebrews 11:13. This world that we go through is very charming to the corrupt heart; insomuch that many come to be so taken with it, that they think themselves at home in it. And so they mind nothing but building tabernacles in it, resting and solacing themselves therein. They seek no better home, they desire no better, Philippians 3:19. and so they are ruined when they awake out of their dream, if they awake not timely. But see that you count Heaven your home, the world the place of your pilgrimage, and your present life your journey homeward.
5. Beware of loading yourselves in your journey, Hebrews 12:1. Men on a journey will be very loath to carry needless weights about them, but endeavor what they can to be as light and expedite as may be. But alas! most men on this journey think never to get enough on their back; and what is it? just a backful of thick clay, Habakkuk 2:6. a defiling load of the world. Men lade themselves this way, still grasping at more and more of the world, laying field to field, until they are just overwhelmed with the business of this life, and by anxiety about the things of the world, and undue eagerness, whether they have little or much. They go best through the world, that lade themselves least with it, 1 Corinthians 7:29–31.
6. Take heed of carrying along with you such things as are apt to entangle you in the road, and cause you to fall, Hebrews 12:1. Let us lay aside every weight, and the sin which does so easily beset us. A metaphor taken from long garments, that cannot miss to retard one on a journey. Unmortified lusts are these entangling things, especially the predominant one. In our way there are many stumbling blocks, and these dispose us to fall over them. In it are many snares, and these catch men by their unmortified lusts, as thorns in the way catching hold of the traveler's loose garments. And many a mire are sinners by this means cast down in, who do not by faith, mortification, and watchfulness, gird up the loins of their mind.
7. Let not afflictions, crosses, and hardships in this world sink too deep with you: for you are neither to stay with it nor them, 1 Corinthians 7:30. You are on a journey, not in your place of continuance. You need the less to value the frowns of a present world; for before long you will be beyond them, and both the smiles and frowns of it will be buried in oblivion. The consideration of our short and uncertain time in the world, would be an excellent antidote against immoderate sorrow; for we are here but as actors in a play, where it is no great matter whether one be the king or the peasant; for in a little time the fable is ended, and each appears in the station he really is.
8. Learn to fetch your comforts in your journey from the place you are going to, the other world, Hebrews 11:13. And the doctrine of the gospel contained in the Bible is the storehouse of these comforts, and faith is the mean whereby to draw them out, Psalm 94:19. and 17:13. The believing meditation of the better world, is the best stay for the traveler's heart, under the toil and hardships of the way. There is such a thing as the traveler's song, to be sung by the way. David had learned it, and he tells you where, Psalm 119:54. Your statutes have been my songs in the house of my pilgrimage.
9. Be not solicitious for great things in the world, but be content with what Providence lays to your hand, Jeremiah 45:4, 5. Being on a journey, it is no great matter though your accommodations be not pompous. Men on a road do not expect feasts, nor do they value them. A traveler's dinner is soon over; he takes as he comes to, for he may not stay. O that we could learn the lesson, and labor to secure ease and fullness to ourselves in the place where we are going, and keep up a holy indifference as to our entertainment on the road.
10. Correct your vain imaginations and conclusions, in all conditions of life, by a lively faith of his truth. In a time of prosperity, men are apt to be full of towering imaginations, Psalm 49:11; they feed themselves with golden dreams, put adversity far from their thoughts, still reckoning on tomorrow, and that tomorrow will be as this day. But correct the mistake; you are on a journey, and may be at the end of it before you are aware. In adversity the man is apt to say, It will never be over: but that is a mistake too; for our sorrows as well as our joys here are short lived, and will soon be at an end.
11. Lastly, Let preparation for death be the main business of your life. For your abiding happiness and misery depends on what issue your journey takes: and now is the time, the only time to fix that point. He who lives in Christ shall die in him, and dying in him be happy forever. And he who gets not into Christ while he lives, will find the door shut when he is dead, and no more access to salvation. Therefore prepare in time. See to your state, that you be in that respect fit to die; that you be out of your natural state, and brought into a state of grace. And watch, and enure yourselves to a dying frame, that you may be always as on the wing for your departure.
II. The next thing to be considered is, That there is no doing of our work any more, when once we are come to our journey's end, to the state of the dead.
There are two things that will set this in a clear light.
1. Then our day is gone, and the night is come, John 9:4. The state of the dead is called a night, because the darkness of the night puts an end to working, as the light of the day gives an opportunity for it. When death is come, the sun of the gospel is set on the man; and to those who burnt day-light while they had it, God will not set up a new light in the grave, which is "the land of darkness, and the shadow of death; a land of darkness, as darkness itself, and of the shadow of death, without any order, and where the light is as darkness," Job 9:21, 22.
2. Than the sentence for eternity is passed on men. The next step after death is to the tribunal of God, where men are judged and sentenced according to their deeds done in the flesh, Hebrews 9:27. So,
(1.) The time of God's patience with impenitent sinners is at an end. The door is shut, Matthew 25:10. The mercy and goodness of God opens a door of grace for sinners for term of life, long-suffering patience keeps it open during that time; but the term of life being expired, the door is shut, sinners can be waited on no longer, justice takes place.
(2.) Our probationary time is at an end, and our state is fixed unalterably for all the ages of eternity, Luke 15:26. While men's life in this world lasts, they are on their trials for another world: but sentence being passed after death, they are brought to a fixed point of happiness or misery.
I shall conclude this subject with some improvement of this head.
USE I. Of information. Hence we may learn,
1. That the time of our life in this world is exceedingly precious; it is a golden spot, more to be valued by a guilty creature than all the wealth of the world, as being the opportunity, and the only opportunity for settling the business of our eternal salvation. Then the Lord is on a throne of grace for us, then is the time of his dispensing pardons, then is the time of the ship of the gospel lying in our harbor, bound for Immanuel's land, ready to take in passengers; which if it once hoist sail, and set off to sea, the passengers are forever left hopeless on the shore. O how inexcusable are men trifling away their precious hours!
2. That the moment of death is of vast consequence, inasmuch as it is the concluding point of our working time, the time of our trial, immediately succeeded by an unalterable state in eternal happiness or misery. For as the tree then falls, it must lie forever. If one prays, communicates, etc. wrong at a time, he may have access to mend it: but once dying wrong, there is no helping of that.
3. Happy they who dispatch their work timely, while they are in the land of the living: for their work is done, before working time is over, Revelation 14:13. When they come to die, they have no more ado but to die, and that of itself is sufficient work to fill one's hand.
4. Sad is the case of those who misspend their time, whose life is at an end, before their great work for eternity is done. For their case is hopeless, since there is no doing of their great work then any more.
USE 2. Of exhortation. What you have to do, do quickly, without delay. And,
1. Do your salvation-work without delay, Philippians 2:12. You are by nature lost sinners, but by grace you may be saved. But none can expect to be brought into a state of salvation in a morning dream. The work of faith, repentance, regeneration, and mortification, is not easy. Give yourselves no rest, until once you are brought into a state of peace with God, until you have once shot the gulf as to condemnation, and your eternal happiness be secured. Then will you live holily and happily; and come death when it will, your great work is done, you are habitually prepared for it. If otherwise, death may take you unawares, and in a moment make you forever miserable.
2 Do the work of your generation without delay. Consider what is the work of your station and relation, the work for God and the good of others that providence puts an opportunity in your hand to do: and do it quickly; for if you delay it, the opportunity may be forever taken out of your hand. Consider,
(1.) To put off your great work to another time yet to come, is inconsistent with a sincere purpose of setting about it, 1 Peter 2:3. Who having burning coals in his bosom, would put off throwing them out until a more convenient season, another hour, or another minute? He who is not fit today, will be less so tomorrow.
(2.) The longer you delay, the harder will your work be, when it comes to the setting to. Sin is like a water, the farther from the head, the deeper, and the harder to get over. The longer you continue in sin, the heart grows harder, the understanding more blind, the will more perverse, and the affections more carnal.
(3.) Lastly, It is most foolish and unreasonable to delay. How can one delay a work until tomorrow, which must be done, else he is ruined forever, when he is not sure of another hour? Jam. 4:13, 14. "Go to now, you that say, Today or tomorrow we will go into such a city, and continue there a year, and buy, and sell, and get gain: whereas you know not what shall be on the morrow: for what is your life? It is even a vapor, that appears for a little time, and then vanishes away." Remember what was said to the rich man, Luke 12:20. "You fool, this night your soul shall be required of you: then whose shall those things be which you have provided?" I hope we are agreed about the necessity of your dispatching your great work: the only question is, When? God says, Today. Reason says so too; for tomorrow is not yours. The conclusion then is, Do it immediately. Up then and be doing.
X. IN RELATION TO THE HAPPY EFFECT OF CHRIST'S GOOD-WILL IN THE WORD OF GRACE
LUKE 19:5, 'Zacchaeus, make haste, and come down: for today I must abide at your house!"
THOUGH our sun of the gospel at this day is a winter sun, having light, but little heat, you and we, ministers and people, must be doing. It is good to be in Christ's way: he loves to surprise sinners with a cast of free grace: whereof we have a notable instance in the text.
Christ passing through Jericho, and a great throng being about him, Zacchaeus is taken with a mighty desire to see him: but being a little man, and our Savior but of an ordinary stature, not like Saul, who, by the height of his stature overtopping all about him, might have been seen by a little man even in a crowd; (God showed in Christ of how little value such things are,) he, to satisfy his curiosity, ran before, and gets up into a tree, to see what like a man he was. In his Bible, and in Christ's doctrine and miracles, he might have seen him by an eye of faith to be the Son of God and Savior of the world: but he was spiritually blind. He had no particular business with him; he was healthy and wealthy, and felt no need of him; otherwise he would have cried to him, as the blind man did, Jesus, you Son of David, have mercy on me, Luke 18:38. He only wanted a sight of a man so talked of.
Christ coming to the place makes a halt, for there was the time and place for the dawning of everlasting love on Zacchaeus. And,
1. He gives him a look, and fixes his eyes on him; a sign that he had a serious purpose about him. Such a look set Peter's heart a-melting; and there is no reason to doubt but this place surprised Zacchaeus, made his heart move out of its place, and set it a-trembling, not knowing but instantly he might make him drop down dead off the tree before the multitude, considering how severely God threatened gazing at mount Sinai, and how dear it cost those of Bethshemesh for looking into the ark.
2. He gives him a word, a word of grace, no less surprising than the look, which instantly changed and transported his trembling heart, "Zacchaeus, make haste, and come down; for today I must abide at your house.' " That it was such a word, a savingly-effectual call to him, joyfully closed with by faith, verse 6. appears from
(1.) The visible effect of it in true repentance, verse 8. "Behold, Lord, (says he,) 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."
(2.) The testimony of Christ as to his faith, verse 9. "And Jesus said unto him, This day is salvation come to this house, forasmuch as he also is the son of Abraham." Say not, that there is nothing here but about coming down from a tree; for Christ's word is like himself, that has a glory in it not to be perceived but by the spiritual eye. So it is with the word of the gospel to this day; they whose eyes are opened, and hearts touched with it, see a glory and feel a power in it that is hidden to all the multitude beside. Wherefore the sense of these words was a compound one, made up of an external part, lying open to the view of the whole multitude that heard them, and an internal part, mystical and secret, and clear to Zacchaeus, however hidden from others. They are like Jonathan's crying after the lad, Make speed, haste, stay not. Of whom it is said, And Jonathan's lad gathered up the arrows, and came to his master. But the lad knew not anything: only Jonathan and David knew the matter, 1 Samuel 20:38, 39. In the words then,
1. There is an open display of the grace and good-will of a Savior to Zacchaeus in particular, proposed to him to be believed and credited. And it consists of two parts.
(1.) Christ's readiness and willingnesss to meet with him, to receive and be received by him: so the grace of union with Christ was proposed to him. This was couched in these words, Zacchaeus come down; as if he had said, "Zacchaeus, come away to me, I wait you here to receive and be received by you. There is a thronging about me, but whatever is of them, I have a particular good-will to you."
(2.) Christ's inviting himself to Zacchaeus' house, and so a desire and design of communion with him, though he was a sinner, such a sinner as many in that multitude would abhor being his guest. But he shows a good-will to him, to come over all that, to entertain and be entertained by him.
2. There is a peremptory call to him to embrace this grace and goodwill, proposed to him to be complied with, Zacchaeus, make haste, come down, namely, to me. And here there is,
(1.) How it was to be embraced, namely, by Zacchaeus' coming to Christ. A bodily motion was in this case necessary, but the spiritual motion of the soul by faith was the great thing aimed at. Believing the grace and good-will of Christ displayed to him in Christ's word of grace, he is required to betake himself to it, by trusting on it for his salvation, as heaven's security granted him, and claiming and using it as his own, in all the effects thereof in communion with him whose grace it is.
2. The manner of the coming required.
[1.] It is a coming down. Zacchaeus was sitting on high, and looking down on Christ, when Christ began with him. So is every sinner before the good work is begun on them. But the word of power calls them down from their heights; and coming to Christ is coming down from them. Humiliation of soul is twisted with true faith, and runs through the whole of it.
[2.] A speedy coming down, Make haste, etc. "Haste as if the tree were breaking and falling with your weight, and you could not sit safe there one moment longer." Whatever off-puts the sinner makes as to coming to Christ, while the heart is not touched with the power of grace, as soon as efficacious grace touches it, the sinner can no longer resist, but comes to Christ like a sandy brae sliding down in a break.
The doctrine I observe from the words is,
DOCTRINE. When Christ and the sinner have the happy meeting for union and communion. Christ gives the sinner a word of grace, that discovers a good-will in him to the sinner in particular, and hales the sinner down from his heights away to the Lord Jesus. Thus the happy meeting is brought about.
In handling this doctrine, I shall consider,
I. The Lord's discovering a good-will to the sinner by a word of grace.
II. The Lord's haling down the sinner from his heights to himself by his word of grace.
III. Apply in an use of exhortation.
I. I am to consider the Lord's discovering a good-will to the sinner by a word of grace. This you may take up in these five things.
1. The word of the law goes before the word of grace to the sinner. Zacchaeus got a piercing look, before he got the word of grace. The holy law glances into the dark soul, and awakens it: the Sinai lightnings lighten the sinner who was going on in darkness, and give him a broad view of the holiness of God, the spirituality of the law, the sinfulness of his life, heart, and nature, Psalm 50:21. "These things have you done, and I kept silence (says God to the sinner): you thought that I was altogether such a one as yourself: but I will reprove you, and set them in order before your eyes." The word of grace is not valid without this previous effect of the law.
2. The sinner begins to fear a design of ruin upon him. Therefore the law is called the ministration of death, 2 Corinthians 3:7. The prodigal presently cries, I perish. Guilt lying on the conscience stings, and makes secret whispers within the man's breast, that fill him with jealousies of a design in Heaven for his destruction, as we find in the case of the Israelites in the wilderness, Numbers 17:10, 12. "And the Lord said unto Moses, Bring Aaron's rod again, before the testimony, to be kept for a token against the rebels; and you shall quite take away their murmurings from me, that they die not. And the children of Israel spoke unto Moses, saying, Behold, we die, we perish, we all perish." And this may haunt the man like a Spirit many a day; and can hardly miss to do so, after an awakening, until the soul come to Christ by believing.
3. The Lord sends the gospel to the fearful jealous sinner. That is the word of grace, wherein Christ's love and good-will to self-destroying sinners is held forth. And it is a proper mean to cure the sinner of his secret jealousies of him, and to bring him to believe his good-will towards him. There he is represented as Savior of the world by office, and consequently as his Savior, 1 John 4:14. We have seen and do testify, says the apostle, that the Father sent the Son to be the Savior of the world; an endearing, heart-quieting character: the good design of his coming in that character, John 12:47. I came not to judge the world, but to save the world: and of his Father's sending him, John 3:17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved: his good-will to the work of their salvation, 1 Timothy 2:3, 4. "For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and to come unto the knowledge of the truth." Yes, there down-right promises of life and salvation to sinners indefinitely are held forth as Christ's legacies left them to be enjoyed by believing and applying them; hence says the apostle, Hebrews 4:1. "Let us fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Nay, the benefits contained in these promises are declared to be so far theirs, that they may come to Christ as their own Savior, and take possession of them by faith, as their own mercies, 1 John 5:11. This is the record, that God has given to us eternal life: and this life is in his Son.
4. The Lord makes the word of grace touch the sinner's particular case. The blessed words of the gospel holding in general to the man, are like so many arrows flying over his head: he thinks they may be very true to others, but he finds them not directed to him; and the good-will in them, he thinks, is to others, but not to him. At length the word touches his particular case, as surely as if such a word had been put in the bible just for him, or as if the minister had known his case, and were speaking just to him. Zacchaeus, says Christ; he names him as if they had been acquainted. Hence the spouse relates in her case, Canticles 3:3, 4. "The watchmen that go about the city found me: to whom I said, Saw you him whom my soul loves? It was but a little that I passed from them, but I found him whom my soul loves." Thus the sinner perceives that Christ has something to say to him.
5. Lastly, The Lord opens and applies the word of grace secretly to the sinner in particular, though it be spoken to all in general; which is as it were an internal word. This is called the demonstration of the Spirit, 1 Corinthians 2:4. Christ breathes grace and good-will to sinners in the gospel: but they cannot perceive it, men cannot make them see it: but the Spirit demonstrates it to them powerfully. He shines on the word of the grace of the gospel, and illustrates it, on the dark mind of the sinner, and illuminates it, so that he sees that word of grace and the good-will in it is really to him in particular, and firmly believes it, verse 5. the Spirit with the word attesting the good-will of Christ to the sinner in the word of his grace. Thus the same Spirit, who before applied the doctrine of the law to the sinner in particular, for his conviction, applies the gospel to him in particular, to bring him to Christ by faith. And the effect of it is, he believes the gospel with a particular application of the grace and good-will in it to himself, howbeit it may be attended with doubts and fears still, Mark 9:24. Lord, I believe; help you mine unbelief. But the faith of Christ's good-will to the sinner is so far above the doubts of it, that it hales the sinner down from all his heights to Jesus Christ and this is his free grace, to venture his all there.
II. I proceed to consider the Lord's haling down the sinner from his heights to himself by his word of grace: which we may take up in these four things.
I. The soul is humbled by it, and tumbled down to the dust of Christ's feet. And this appears in these things.
(1.) The soul finds it has nothing but the grace and good-will of Christ, left to it, to trust to now, either for a rest to the conscience or to the heart. All its law-righteousness, all its big expectations of satisfaction from the creature, tumble down like a shooting brae under its feet, Jeremiah 16:19. The Gentiles, says the prophet, shall come unto you from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.
(2.) The soul sees its utter unworthiness of Christ and his grace, that it has nothing to commend it to him, Matthew 8:8. Lord, says the centurion to Christ, I am not worthy that you should come under my roof; and wonders at the matchless freedom of grace to such a wretched creature. The glory of Christ and of his grace and good-will shines so bright, that it sinks the sinner to nothing in his own eyes.
(3.) The soul is content of Christ on any terms, and with Paul says, Lord, what will you have me to do? Acts 9:6. The man used to be off and on with Christ before; he would be his on such terms, but not on such terms: but all the exceptions and reserves are thrown by now, and now he would have Christ and his grace at any rate.
2. The soul is drawn by it, John 12:32. I, if I be lifted up from the earth, will draw all men unto me. There is grace in the Mediator's lips, heavenly oratory which the sinner can no more resist. His former backwardness is killed with Christ's good-will appearing in the word of grace: he is a captive to the love of Christ.
3. The soul is impressed with divine authority by it, requiring it to believe on Christ, 1 John 3:23. This is his commandment, That we should believe on the name of his Son Jesus Christ. The sinner sees glorious Christ held forth to him in that word, and feels not only upon his heart the weight of absolute need pressing him forward, but also upon his conscience the weight of the authority of Heaven pressing him forward; and as by the former he may not, by the latter he dare not but embrace him, over the belly of felt unworthiness.
4. Lastly, The soul is hastened by it to Christ, Psalm 68:31. Ethiopia shall soon stretch out her hands unto God. The sinner puts off not a moment longer, but comes freely away to Christ, like water that has got a free vent, Isaiah 2:2. All nations shall flow unto it. The soul lets go all its other holds, and casts itself on the Mediator's grace and good-will in the word of grace for all, and holds by that, resolved never to let that hold go. Thus Christ and the sinner meet.
I come now to apply this in an use of exhortation, in two branches.
First, If ever you would have union and communion with Christ, discern now and believe the grace and good-will of Christ towards you in particular, in the word of his grace which he is sending you this day, namely, the gospel. Do not think that he is overlooking you, however sinful and miserable your case is; but open your eyes and see, and believe him breathing grace and good-will to you in particular.
Objection What warrant have I to believe Christ's good-will to me. who am a poor unholy creature? Answer: If you were holy, sanctified by faith, you might believe not only his good-will to, but delight in you. But as it is, you have a warrant to believe his good-will to you, since he is holding out himself to you to be believed on as one who justifies the ungodly, Romans 4:5. washes the unclean in his own blood, seeks and saves the lost.
1. I ask you, Are you not warranted to believe the gospel? Mark 1:16. Can you believe the gospel, and not believe Christ's grace and good-will to sinners of mankind? Surely not; for it is the word of his grace. Then I ask, Can you think you are not required to believe more than devils believe? they believe the gospel in the general, and Christ's good-will to sinners of mankind, but not to them: and this is that which fills them with rage against him and them. Therefore you are required to believe it with particular application to yourselves, namely, Christ's good-will to you.
2. The venom of unbelief lies in making God a liar, not believing the record that God has given of his Son, 1 John 5:10. But the most desperate unbelievers believe Christ's good-will to sinners in general, but not to them in particular: therefore Christ's good-will to them in particular is a truth, and it is their crying sin and ruin that they will not believe it.
3. It is impossible to believe on Christ for salvation, unless we believe his good-will to us in particular; therefore since you are warranted for the one, John 3:16. you are for the other.
Objection But how is it possible for me to see Christ's good will to to me, seeing I can neither look into his heart, nor into the decree of election? Answer: How do you see an honest man's good-will to you, since you cannot look into his heart, nor see what thoughts he had towards you when you were in the womb? Do you not see it in his words and carriage to you? So you may see Christ's good will to you in his word of grace and dealing with you. He declares he come to save the world, John 12:47. consequently to save you who are of that society. Is not that good-will to you?—to save that which was lost, Luke 19:10. and you are lost. He is come in the character of Savior of the world, 1 John 4:14. and therefore he is become your Savior. He holds out to you his righteousness, his promise to be believed on by you for your salvation. Is not that good-will?
Objection But there is not a word of me in particular in the gospel. Answer: There is just as much of you in particular in the promise of of the gospel, as there is in the curse of the law. John 3:16, "God so loved the world, that he gave his only-begotten Son, that whoever believes in him, should not perish, but have everlasting life," is a proposition as universal as Galatians 3:10, "Cursed is every one that continues not in all things which are written in the book of the law to do them." But the natural conscience of sin helps to believe the latter, but makes it hard to believe the former.
Objection But there is one thing I can never get over, and when I would be most serious, then it is sure to be upon me: so I think the Lord has even left it to be a secret sign that he has no good-will to me, and that I must perish in the end. Answer: If that thing be the burden of your soul, as it seems to be, you will be making recourse to Christ's blood and Spirit against it; and though you lose many battles, you will certainly be victorious in the war. See the case of the apostle Paul, Romans 7:21, 24, 25. "I find a law, that when I would do good evil is present with me. O wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord." The evil design of the divine dispensation in leaving it, is a malicious insinuation of the serpent, Matthew 25:24. to discredit the gospel. But the gospel gives you an honorable account of it, 2 Corinthians 12:8, 9. "For this thing I besought the Lord thrice, (says Paul) that it might depart from me. And he said unto me, My grace is sufficient for you: for my strength is made perfect in weakness." To see a poor creature maintaining an obstinate battle with the serpent, after many a fall rising with the tear in his eye, and falling to it again, declares the power of grace more than his going with an even-up back during the chaining of the enemy, would do.
Secondly, If ever you would have union and communion with Christ, come down then from your heights, and receive Christ breathing good-will to you, trusting on his grace and good-will in the word for your salvation. And,
1. Come down from the height of your expectations from the law, your own righteousness, whatever you can do or suffer: and receive Christ for righteousness, for a rest to your conscience.
2. Come down from the height of your expectations from the creature, and receive Christ for a rest to your heart.
3. Lastly, Come down from the height of your jealousies of Christ, by which you are climbing up to Heaven presumptuously, and breaking in to God's secret things, and receive Christ who is down here in his word of grace, breathing good-will to you. Hearken to what the apostle says, "The righteousness which is of faith speaks on this wise, Say not in your heart, Who shall ascend into Heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what says it? The word is near you, even in your mouth, and in your heart: that is, the word of faith which we preach," Romans 10:6, 7, 8. Make haste down, or you will fall headlong into the pit; for the law will not bear your weight, the creature will fail you, and the sheet of the gospel, wherein Christ's grace and good-will to you is spread out, will be drawn up to Heaven, and you will see no more of it forever.
11. IN RELATION TO THEIR ENTERING INTO REST IN CHRIST
HEBREWS 4:3, "For we who have believed do enter into rest."
OUR Lord Jesus has been inviting you to come to him by believing, and many have professed to give him the hand. Here is a touchstone whereby you may try, whether you have believed indeed or not: For we which have believed do enter into rest.
In verse 1. the apostle had exhorted the Hebrews to take heed and fear lest they missed or fell short of the blessed rest, of which they had the promise left them in the gospel. This he enforces from this consideration, that they were in the same state with respect to it, as the ancient Israelites to Canaan. On the one hand, as the Israelites had the promise of Canaan, but lost it through their not believing the promise, verse 2; so we have the gospel, the promise of the spiritual rest; but if we believe not, we will never enter into it, but fall as the body of Israel in the wilderness. On the other hand, as Caleb and Joshua who believed the promise of Canaan, did enter into it; so we believers do enter into the spiritual rest. Thus you see the connection of the text with the two preceding verses.
In the words we have two things to be considered.
1. A sweet experience declared, We do enter into rest. It is an experience of a spiritual and heavenly benefit; whereof Caleb and Joshua's experience was the type, Joshua 19. And here consider,
(1.) The benefit experienced; that is, rest. Rest is a sweet thing, as all weary laborers do know. But of all rest, soul-rest Is the sweetest: and such is this. The rest here meant is the rest held forth in the promise of the gospel, verse 1, 2. And if you ask where it is found? it is not in Heaven only, for the believer enters into it now: but it is in Christ, whether in earth or Heaven. This appears from the sinner's entering into it by faith, the nature of the rest, verse 10. the apostle's opposing believers' partaking of Christ, to unbelievers' losing their part in Canaan, chapter 3:14. and is agreeable to the promise of the gospel, Matthew 11:28. "Come unto me, all you that labor and are heavy laden, and I will give you rest."
(2.) The experience of that benefit, We do enter. He says not, We shall enter, namely, at death; but in the present time, We do enter. The believer's rest is not altogether put off to another life. It is not complete indeed, until we come to Heaven; but it is began here, we are entering into it, and do enter. And the very entrance of the rest is sweet.
2. The parties in whose name this experience is declared, We which have believed, namely, in Christ. Unbelievers still remain in their restless condition, but faith in Christ lays the soul to rest. Christ is the resting-place of poor sinners: and faith uniting the soul to Christ, the soul enters into rest in him.
The words afford the following doctrine.
DOCTRINE. They who have truly believed in Christ, do enter into rest in him.
Here I shall,
I. Show who they are that have truly believed.
II. Consider the entering of those that have believed into rest in Jesus Christ.
III. Apply the whole.
I. I am to show who they are that have truly believed. I am not here to enter on the nature of faith at large: only with a view to the gospel-message sent you last day, I am to show who have believed in two particulars.
First, They who have believed, have believed the grace and good will of Christ to them in particular, held forth in his word of grace to them, namely, a good-will to save them from sin and wrath. Behold the echo of the believing soul to the word of grace, 2 Timothy 1:15. "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief." Christ has been at much pains to show his good-will to you and every one of you in particular: I ask you, Do you now believe it? or are you not as yet convinced of it? There are three sorts of unbelievers in this point.
1. Those who do not believe what the gospel holds out as good-will, to be good-will to them. Such unbelievers are all carnally secure sinners, unwilling to part with their lusts; Jeremiah 2:25. "You said, There is no hope. No, for I have loved strangers, and after them will I go." If Christ in his gospel should show a good-will to make them healthy, and wealthy, and well in the world, they could believe that to be good-will to them: or if he could restrict his good-will to the keeping them out of Hell, when they die. But all that is said of good-will to them otherwise, they look on as idle tales, Psalm 4:6. And so they treat as airy notions, what they have no heart for, Proverbs 17:16. Nay, when they look on it in earnest, they take it for ill-will, to rob them of what they have most delight in, Romans 7:7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Galatians 4:16. "Am I therefore become your enemy, because I tell you the truth?"
2. Those who do not believe the grace and good-will of Christ to them to be pure grace and good-will. Such unbelievers are all unhumbled souls: they have never got a true sight of their own exceeding sinfulness and utter unworthiness; so it is easy for them to believe Christ's good-will to them, for they never saw any difficulty in that, How shall I put you among the children? But then it is not grace and good-will, but due good-will to them, that they believe: and that is not divine faith, Romans 4:4, 5, 16. wrought by the Spirit.
3. Those who do see their own sinfulness, that they cannot see nor believe Christ's grace and good-will to them. Such unbelievers are awakened sinners, on whom the law has its effect, but not the gospel, Isaiah 53:4. They have a jealousy of Christ reigning in them, that they cannot believe that ever his heart can be towards them. And so however they may believe the truth of the gospel as to others, they believe it not with respect to themselves.
Now all these are unbelievers, who have not entered into rest, but continue restless. They do not believe the gospel, receive not Christ's testimony, John 3:32. make God a liar, 1 John 5:10, 11. They go no farther in their belief of the gospel than devils, Mark 1:24, 25.
Question: By what characters may they be known, who have believed in this point?
Answer: 1. They have believed Christ's grace and good-will to them, over the belly of staring guilt, and felt unworthiness, Luke 15:18. Convinced that the Lord would have been just, and done them no wrong, to have set himself against them forever; they have yet believed his unmerited good-will to them held forth in his word of grace. so their faith stands on the foot of mere grace, pure grace.
2. They have believed his grace and good-will towards the drawing them out of the miry clay of their sinfulness, as well as out from the rolling waves of guilt, the curse, and eternal wrath. For this is the good-will of Christ testified in the gospel, Matthew 1:21. He shall save his people from their sins; and faith believes that good-will as held forth in the gospel. So they reckon it good-will to them, that they may be made holy, that the power of sin be broken in them, and believe such a good-will to them in Christ Jesus. They would as gladly be sanctified, as one would be freed from his running sores, and believe the great Physician's good-will to their cure, Micah 7:19. "He will turn again, he will have compassion upon us: he will subdue our iniquities: and you will cast all their sins into the depths of the sea."
3. The only foundation of their belief of it, is the faithfulness of God in his word of grace, Galatians 3:2. "This only would I learn of you, Received you the Spirit by the works of the law, or by the hearing of faith?" They see so much of their own vileness, that if men or angels had said it, they could not have believed it: but because they see God himself has said it, they cannot but believe it. The Spirit of God has demonstrated to them Christ's good-will in the word of the gospel, and that that word is God's own word: so they are overcome into a belief of it. So the word of the gospel is the anchor of their souls, which they hold by alone, whatever waves come on them to beat them off from that their belief.
4. Lastly, They have betaken themselves to the grace and good-will of Christ in his word of grace, and laid all their weight over upon it. Whatever jealousies of Christ's good-will were hanging about them, proceeding from conscience of guilt, and Satan's subtle insinuations; they have broke through them all, and cast themselves into the arms of free grace, Mark 9:34. This brings to
The Second particular, They who have believed, have believed on Christ as their own Savior for life and salvation to them, Acts 15:11. "We believe that, through the grace of the Lord Jesus Christ, we shall be saved." Thus believing the Son, and believing on the Son, believing the gospel, and receiving and resting on Christ, are inseparably connected, John 3:36. "He that believes on the Son has everlasting life: and he who believes not the Son, shall not see life." They who believe the gospel, testifying Christ's grace and good-will to them in particular, cannot but receive and rest on Christ breathing that good-will towards them; as you see was exemplified in Zacchaeus, Luke 19:6. He made haste, and came down, and received him joyfully. Their reigning jealousy being cured by their faith of the word of his grace, they cannot but throw themselves into the arms of his grace, and embrace him as their all.
This believing lies precisely in trusting on him as our Savior: the sinner trusting to the report of his good-will to him, trusts on him accordingly for all, Isaiah 26:4, Psalm 2. And so he,
1. Commits himself to him, as one does quietly commit himself to an able person, whose good-will to him he believes, Psalm 10:14. The poor commits himself unto you, Hebrews leaves upon you. The sinner sees his case in itself to be desperate, but hearing of the Savior able to save to the uttermost, and believing his good-will to him, commits and rolls himself on him.
2. He expects salvation from him according to the word of his grace, Acts 15:11. forfeited. For the gospel is a promise held forth to sinners to be believed, a promise of life and salvation, Hebrews 4:1; and faith trusting the promise, expects the accomplishment of it.
And the sinner believing on Christ, betakes himself to him only, wholly, and forever.
(1.) He renounces utterly all expectations of rest to his conscience from the law, and betakes himself to a crucified Christ for it, Philippians 3:3. All his doings and sufferings are left in point of confidence in them before the Lord; and he lays his weight fully on the blood and righteousness of Christ. The infinity of the person persuades him of the efficacy of these for acceptance, and the word of promise satisfies him of Christ's good-will to apply them to him.
(2.) He renounces utterly all expectations of rest to his heart from the world, and his lusts, and betakes himself to a full Christ for it, Jeremiah 16:19. The world has appeared vain and empty, it has given the man many disappointments, and he will trust it no more; he says, There is no hope from that quarter. His sinful lusts have appeared deceitful; looking for a rest in them, he has found himself as among lions' dens, and on mountains of leopards. Wherefore he takes Christ for a rest to his restless heart, for all and instead of all: Psalm 73:25. "Whom have I in Heaven but you? and there is none upon earth that I desire besides you."
Thus the sinner believing does enter into rest, rests in Christ as his choice, never to make another choice, to take any person or thing in his stead; rests in him as a complete portion, sensible that there in enough in him to make him happy.
II. I shall consider the entering of those that have believed into rest in Jesus Christ. And herein I shall show,
1. What is supposed in that those who have believed do enter into rest.
2. What is that rest in Christ which they do enter into.
3. What is the import of their entering into that rest in Christ.
4. How the soul is entered into rest in the way of believing.
FIRST, I am to show what is supposed in that those who have believed do enter into rest.
First, Those who have not believed, are in a state of restlesness. Unbelievers are restless creatures, Isaiah 57:20. Until the soul come to Christ, it can never get true rest: one may take rest as well on the top of a mast, as get it in an ungodly, unregenerate, unconverted state. Those out of Christ have,
1. A restless station, an insecure standing, Deuteronomy 28:65, 66. "And among these nations shall you find no ease, neither shall the the sole of your foot have rest: but the Lord shall give you there a trembling heart, and failing of eyes, and sorrow of mind. And your life shall hang in doubt before you, and you shall fear day and night, and shall have none assurance of your life." It is by faith only that one's feet come to be set on a rock. Sinners out of Christ are like those who are standing on the earth quaking under them, like those who are leaning on a broken reed: for how can they have sure footing, who are lying open to the wrath of God, and are every moment in hazard of dropping into the pit? John 3.
2. A restless laboring, Matthew 11:28. The reigning lusts keep them always busy; for they have many mouths to feed, many task-masters to please, who are under the command of unmortified lusts, Jeremiah 9:5. They have hard work to squeeze their satisfaction out of the husks of the empty creation, Habakkuk 2:13. And if conscience is awakened, they have hard labor, in the fiery region of the law, to keep pace with it, and work a righteousness in which they may stand before a just God, Romans 10:3. It is a restless laboring, for they can never reach the end of their work; for reigning lusts will never cease craving, the creature will never satisfy, nor the law justify.
3. A restless wandering. God is the place, the resting place of the soul, Psalm 90:1. "Lord, you have been our dwelling-place in all generations." Adam and all his posterity in him left this place; so the soul not returned to God by Christ, is in a wandering state, Proverbs 27:8. "As a bird that wanders from her nest;
4. A restless burden-bearing, Matthew 11:28. There is a load of guilt on them, which they cannot shake off, John 7:24—of servitude to reigning lusts, which they cannot free themselves of, 2 Timothy 3:6.—of law-duties bound on them under the pain of the curse, while it has no promise of strength with which to perform them, which they can neither bear nor be freed from, Galatians 4:24–26.—of curses, which they are continually increasing, Galatians 3:10.—and of wrath lying on them, John 3. and heaped up, Romans 2:5.
5. Lastly, A restless eternal state abiding them, 2 Thessalonians 1:7, 8, 9. They that take not up their rest in Christ now, will have no rest hereafter: for their worm will never die, nor their fire be quenched. As they have no solid rest in this world, they will have no rest at all in the other world.
Secondly, Restless souls may be laid to rest in Jesus Christ, Matthew 11:28. "Come unto me, all you that labor, and are heavy laden, and I will give you rest." The whole race of mankind being put off their rest by Adam's fall, whoever will may return to their rest in Christ, by him returning to God. For the rest that men are seeking, but cannot get in their lusts, in the creature, and in the law, may be found in Christ. In him the soul may sweetly repose itself; being safe from the fear of evil, and having all in him to answer its needs.
Lastly, It is by faith the restless soul is laid to rest in Christ, Romans 15:13. "Now the God of hope fill you with all joy and peace in believing." The word was put off, and is kept off its rest, by the disturbance given by the tempter: he goes about, and will let none of them rest, that he can get hindered. God has sent us the gospel, as a song to sing poor sinners to rest in a Savior, Psalm 37:7; and it is so efficacious for that end, that all that hear it by faith, are really led to rest in him, though they had been raging like mad-men, as Manasseh and Paul.
SECONDLY, I proceed to show what is that rest in Christ, which they who do believe enter into. It is twofold, spiritual and heavenly, initial and complete.
First, They who have believed, do enter into spiritual rest, which is their initial or begun rest. Though they should get little more rest for their bodies, until they rest in the grave; they enter into soul-rest, Matthew 11:29. they get rest for their souls in Christ. And none that knows what soul-trouble is, but they will value it more than any rest out of Heaven. And they can enter into,
1. A rest of the understanding. The mind of man is a restless thing; and though it is always seeking and searching, it can never find where to rest, until the soul come to Christ, and there it comes to the utmost point and so rests. Now, the minds of those that have believed, do enter into,
(1.) A rest of persuasion and assurance of the truth of the gospel, 1 Thessalonians 1:5, "Our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance." There is a root of Atheism and incredulity in the minds of men by nature: the gospel is brought to them, but they cannot believe it, Isaiah 3:1. It is enforced upon them with many clear arguments, ready to captivate their assent: but still at best they remain fluctuating about it; sometimes they are almost persuaded, and anon the vain mind recoils. Hence they are here and there in their resolutions, course of life, etc. Thus they remain restless in their minds about it, until the Spirit demonstrating it, works faith in them: and then they rest assured of it, as of what they see and feel.
(2.) A rest sufficient to make men happy. The whole blind world is in quest of that, and they are rambling up and down in great confusion seeking it; while they know not where it is. One runs to the profits, others to the pleasures of the world for it; but can never find it in the whole round of creation to which they go for it. But Christ being seen by an eye of faith, the mind is at rest from the weary search: the soul has found the one pearl, and cries out, I have found, I need seek no farther, John 1:45; here is enough for me.
(3.) A rest of the highest estimation, Psalm 73:25. forfeited. Natural men are in a constant hurry this way, they never rest in this point. They will most esteem that today, which they will loath and think very little off tomorrow. What we had the highest value for in infancy, we care not for in childhood; in childhood, we despise in youth, etc. In a word, natural men are all their days like children, that value the newest toy most. But when men believe, the highest estimation is fixed on Christ, 1 Peter 2:7. Unto you which believe he is precious: and though thousands of objects come after him, he preserves his transcendent excellency in the believer's eyes. His mind is at rest there, though the greatest hardships come with him, their highest value for him is not sunk.
2. A rest of the will. The will is a restless faculty of the soul; it goes hither and thither, and can never be brought to rest, until the soul comes to Christ. Unstable as water, may be its motto, for what he wills today, he will not tomorrow. But the will of those who have believed does enter into,
(1.) A rest of full liking to and contentedness with Christ, Psalm 110:3. Your people shall be willing in the day of your power. The unbeliever never saw the object in which he could so rest. However pleased he was with it, it wanted still someone thing or other to him: the creature, in itself; and Christ himself, with respect to their mind. Hence he could never find rest to his will. But they who believe do enter into this rest: they have at length fallen on an object that fully pleases them; there is nothing in him which they would have away, and there is nothing out of him that they would have in, Canticles 5. He is altogether lovely.
(2.) A rest of chief design and purpose, namely, so partake of Christ, and enjoy God in him, which is man's chief end, Psalm 73:25. Unbelievers are still changing their particular chief designs, they alter their minds in them, and cannot rest: but faith sets the soul to rest in one thing, which it will chiefly pursue while breath lasts, Psalm 27:4, and what that is, the apostle tells, Philippians 3:8, "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 that I may win Christ."
(3.) A rest of final choice, Psalm 73:25. The soul that is out of Christ is light of conceit, and given to changes: but they that have made their choice, and closed their eyes never to chose another, acquiescing in the choice of Christ for a portion. Hence they deny ungodliness and worldly lusts, as a woman espoused to a husband can no more admit the addresses of former suitors, Titus 2:12, 13.
3. A rest of the conscience. A disturbed conscience is a heavy companion, Proverbs 18:14. and there is no sound rest for it, but in Christ. The consciences of some are asleep, yes those of some are seared; but that is no kindly rest for them. They will certainly be awakened sooner or later, and conscience makes some frightful starts in that sleep. The awakened conscience smarts sore as by a deep wound, Acts 2:37. and that wound's becoming incurable, is the gnawing worm in Hell. The first way men go for rest in this case is to the law, making a healing plaster of their duties to apply to their sore: but there is no rest there, the thunder of its curses being redoubled. But the consciences of those who have believed, do enter into,
(1.) A rest of ease, Romans 15:13. The soul that was in a storm before, comes to enjoy a calm by believing, just according to the measure of believing. In the awakened fired conscience, guilt ferments, and casts it into a fever; by believing the soul gets the conscience purged, Hebrews 9:14. and so there is a cool of that fever, chapter 10:2. Faith brings the tossed soul to an anchor in Christ.
(2.) A rest of refreshment, comfort, and establishment: there is not only peace, but joy in believing, according to the measure thereof, Romans 15:13. The same conscience that stung the man before, cheers him now; that brought the dread of God as an enemy, brings in kindly thoughts of God through Christ, finding kindly rest in the righteousness of a Redeemer apprehended by faith.
Indeed so far as faith is mixed without doubting, the rest will be mixed with unquietness. And if faith were perfect, the rest would be perfect too. But if the hand of faith tremble, taking and holding the grip, so much will be wanting of the ease and comfort of conscience.
4. A rest of heart and affections, Psalm 116:7. This is a rest the soul can never find until it come to Christ: for still the heart of man is craving, at the rate the whole creation cannot answer it, and therefore is kept restless. But the hearts of those who have believed, do enter into,
(1.) A rest of satisfaction, Philippians 4:18. The soul being by faith set on the breasts of the divine consolations, has enough, Genesis 33:11. It finds Christ an object commensurable to its boundless desires, nothing to be desired without him, nothing beyond him, Psalm, 73:25. The whole compass of wordily comforts could never match the heart; there was still something wanting which the heart desired. But now it is matched in a satisfying object.
(2.) A rest of settled abode, Psalm 90:1. so that it goes no more abroad, as it was accustomed, among the creatures for satisfaction, John 4:14. Having Christ, it has enough within itself, Proverbs 14:14. and therefore can rest satisfied even when the streams abroad are dried up, Habakkuk 3:17, 18. why? because the fountain is with it. Christ, as the husband of the soul, becomes a covering of its eyes.
(3.) A rest of holy calmness, Matthew 11:29. While the soul is out of Christ, the heart and affections are like a troubled sea: unmortified lusts and passions fight therein like contrary winds blowing; one passion drives the heart this way, anon another comes and drives it that way, Jam. 4:1. But the soul believing in Christ, the turbulent rout of unruly lusts is cashiered, and the soul gets a cool of that fever, Romans 6:14. Sin shall not have dominion over you. Then is fulfilled that promise, Isaiah 11:6. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf, and the young lion, and the fatling together, and a little child shall lead them.
(4.) A rest of holy security as to the issue of all that concerns them, 2 Timothy 1:12. "I know, (says Paul) whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." Faith brings the news from Heaven, on all events, that we will be well in the end. Luther, when any cloud of troubles appeared to be gathering, used to say, "Come let us sing the 46th psalm." For faith can make a rest in the midst of trouble, building its nest in the promise, John 16. "These things I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: be of good cheer, I have overcome the world."
And thus the soul ceases from its own works, Hebrews 4:10; and has a spiritual sabbath begun.
Secondly, Those who have believed, do enter into heavenly rest at length. This is the rest completed. The grave is made a resting place for their bodies for a while; but the soul rests in Abraham's bosom at death until the resurrection. And then the soul and body together will have an everlasting complete rest there together. All I say of it is in these two things.
1. All the mixture of disquiet and uneasiness that remains in the rest of believers here, shall then be taken away. The soul rest in Christ here is not without some mixture of disquiet, because of the imperfection of faith. There is a remaining darkness in their minds, and rebellion in their will: the rest of their conscience in Christ may be assaulted with doubts and fears; and the rest of their hearts in him interrupted by the sallies of corruption. But according to the gospel, God judges of them according to the bent of their soul.
2. The rest begun here shall be screwed up to a height there. Their minds being enlightened with the light of glory, their wills perfected in holiness, their consciences quieted by the decisive sentence from the tribunal, and their hearts satisfied with full enjoyment, will give them a more profound rest in Christ than we can imagine.
THIRDLY, I proceed to show what is the import of their entering into that rest in Christ. It imports,
1. Sinners before they believe have a toiled, restless, uneasy life of it, Matthew 11:28. No wonder, for they are God's enemies, the law's criminals, sin's slaves, and Satan's drudges. In vain do men reject religion, because it will not suffer them to be idle: for the servants of sin are as busy as the servants of God can be for their hearts. The watch goes as fast when wrong, as when right: and the Lord does not put more, but other work in people's hands. The soul of man is always doing and active, right and wrong.
2. All that believe are wearied, over-wearied people, that find they need rest, and would gladly have it, Isaiah 28:12. This is the rest with which you may cause the weary to rest, and this is the refreshing. Never a soul will come to Christ, until it be so wearied, that its legs are able to carry it no further, Jeremiah 2:24. So being quite tired out, it lies down at his door. They are outwearied of the vain world; it has disappointed them so often, that they say, There is no hope. They are over-wearied of their deceitful lusts, for they find there is no satisfying of them. They see there is no rest for them there. If you were never thus wearied, you have never yet entered into this rest.
3. They see and believe there is a rest in Christ for them. The gospel is a word in season to the weary, Isaiah 50:4. there it is they find rest to their souls, Matthew 11:28. They see Christ as the shadow of a great rock in the weary land, and conclude, that if they can get there, they will get rest. It is the Spirit of God that discovers Christ as a resting-place for the sinner; for the soul remaining in its natural blindness, is so far from it, that it represents Christ in quite contrary colors.
4. They come to him as a resting-place, by believing on him, Matthew 11:28; Isaiah 11:10. They throw themselves into the arms of his grace, take hold of his covenant, and receive him for their eternal resting-place, to abide in him forever, desiring nothing without or beyond him, Psalm 73:25. as having all in him for their safety and provision, Psalm 142:5. So the weary soul takes up its lodging in Christ, saying, All my wants be on you.
5. They compose themselves for, and set themselves to rest in him, Psalm 116:7. They seek their rest in him, as a wearied man gone to bed seeks rest there. They give over seeking rest, either to their consciences in the law, or to their hearts in the world, or their wills in their lusts: but what they were seeking before in all these, they seek now in Christ alone, Psalm 45:10.
6. They are active to get rest in Christ. Entering speaks activity, and that lies in the exercise of faith. They who have believed, do by believing enter into rest: by the first act of faith the soul is brought into the resting place, by the continued actings of faith the soul enters into rest in him. So faith is called a resting on the Lord, 2 Chronicles 14:11. in the Lord, Psalm 37:7. And as far as the exercise of faith is intermitted, so far the entering into rest in Christ is interrupted.
7. They find a begun rest, but not complete; they are entered into it; though they are not yet come to the perfection of it, yet they are in the way to it. Such is the difference between the rest of faith, and the rest of sight and sense. Hence they are easily disturbed, too easily put off their rest by temptations and trials; whereas in Heaven they can be no more disturbed in the least.
8. Lastly, The believer all his life long here, is but entering into that rest: We do enter. The Israelites were forty years a-entering into Canaan, after they came out of Egypt. And from the moment of the first believing, until the soul comes to glory, it is but entering into rest; entering being but an initial and imperfect action. Hence they that have come to Christ, are still said to be coming, 1 Peter 2:4. But at length they shall have it full and complete.
FOURTHLY, I come now to show how the soul is entered into rest in the way of believing, or the influence of faith to bring and lay the soul to rest. This is a mystery to the blind world: no body can truly know the rest of the soul in Christ, but those that have experienced it; nor the iufluence of faith that way, but those that have felt it; though they may talk rationally about it, and preach it.
1. Faith discovers Christ as the only object commensurable to the desires of the soul, Psalm 73:25. Men employ the eyes in their head to discover among the creatures something they may rest in; the eyes of their mind, and these go to what they never saw, and dress up a thousand airy nothings to themselves: but all these leave the man disappointed, so that he must go on to a new search, and so can never rest. But the eye of faith beholds through the glass of the gospel Christ as such an object, a full and complete match for the heart; so that the man sees he needs seek no farther, and so he rests.
2. Faith takes possession of Christ, as such an object offered to the soul; knits with him in a marriage-covenant, by trusting on him for all to itself, John 1:12; Psalm 2. So it enters the soul to rest, as a wife in the house of her husband, who has now made her final choice. The man that was seeking goodly pearls, having discovered the one pearl, purchases that, and seeks no more, Matthew 12:45, 46. A beggar may see an estate, which, if he had it, would be enough for him; but that sight cannot cause him to give over his begging: but if one should make it over to him, and he thereupon takes possession, he will rest, and beg no more.
3. Faith draws the sting of guilt out of the conscience, and so enters the soul to rest, Romans 3:24, 25. Lay a man down in the softest bed, the quietest room, a thorn sticking in his finger, he cannot rest until the thorn be pulled out. Guilt is a thorn in the conscience; but faith applying the blood of Christ to the wound, the thorn is drawn out, Hebrews 9:14. It cast him in a spiritual fever, but he is healed, Isaiah 33.
4. Faith sets the soul in safety, Proverbs 1. If a man have never so many conveniences for resting, but sees himself still in danger of his life, how can he rest? Job 11:18. In such danger are all unbelievers, and they can have no rest, but when the dead sleep is in their eye. But as soon as the soul believes, all is safe, Romans 8:1. Faith brings the soul under the covert of blood, where not a drop of wrath can pass; and within the bond of the covenant of peace, where the noise of war is heard no more. Pardon and peace give safety for quiet rest.
5. Faith mortifies and breaks the power of reigning lusts, Acts 15:9. While they abide in their force, there can be no rest, more than in the troubled sea: but faith brings a calm, mortifying those lusts, that fight in and against the soul. Faith knitting the soul to Christ as the head, in whom is lodged the fullness of the Spirit of holiness, cannot miss of sanctifying influence, Acts 26:18. And the more vigorous and strong faith is, the virtue of the death of Christ for the death of lusts is the more partaken of. Hence it brings the soul to rest, freeing it from the hellish noise that unmortified lusts were accustomed to make; and from the violent tosses that they gave the soul among them, so that it could not rest.
6. Faith cures the soul of the dog-like appetite, that painful hunger and thirst which the eating of the forbidden fruit left in all mankind. Lay one never so soft, if hunger be gnawing him, and thirst scorching him, he cannot rest. Such is the case of all unbelievers, they are hungering and thirsting for satisfaction from the creature: they eat of the husks, but they are never satisfied; they drink of the puddled waters, but their thirst is not quenched. Hence Christ calls them to him, "Ho, every one that thirsts, come you to the waters, and he who has no money; come you, buy and eat, yes, come, buy wine and milk without money, and without price. Wherefore do you spend money for that which is not bread? and your labor for that which satisfies not? hearken diligently unto me, and eat you that which is good, and let your soul delight itself in fatness," Isaiah 55:1, 2. And faith taking of the hidden manna, the waters of life, that hunger and thirst is cured, John 4:14. and the soul rests.
7. Faith contracts the desires of the soul into one point, Psalm 27:4. "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire into his temple." The unbeliever's heart is divided, nay it is split in a thousand pieces as it were; for many are the cravings of the heart naturally: but the thing necessary for the soul is but one, Luke 10. One thing is needful. He who lies down wanting many things to make him easy, how can he rest when his mind is going out on one want after another? Faith makes the desires to be contracted into this one, that the soul may rest in Christ.
8. Faith sees it has a fullness in Christ enough to answer all its needs: and hence the language thereof is, I have all, and abound, Philippians 4:18. Pressing wants which one knows not of supply for, breed anxiety, and anxiety disturbs and keeps from rest: but faith discerning a full supply for the man in Christ, lays him to rest. There is the fullness of a Godhead in him, and so they are complete in him, Colossians 2:9, 10. Though a man have nothing in hand to answer the demands of his creditors, if he has bills and bonds of a friend of his, to whom he can never come wrong, he is easy: so the soul, whatever its wants be, knowing it has enough in Christ, rests satisfied that they shall be all supplied out of his exuberant fullness.
9. Lastly, Faith leaves all on Christ, Psalm 10:14. The poor leaves himself on you, Hebrews Hannah was very restless a while, but praying in faith, and leaving her case to the Lord, she was easy, 1 Samuel 1:18. Believers are traveling through the wilderness, but they have a guide whom they can trust, and that makes them easy, Philippians 4:6, 7. The beliver sometimes racks and distresses himself, upon this and the other strait and difficulty; and many unbelieving hows and whys go through his heart; and he is like a man that in a dark and pathless wilderness has lost sight of his guide: but when the eye of faith clears, all these are silenced; and fixing on a promise, he gets a cool of that fever: he trusts on the power, wisdom, and truth of Christ.
I shall now, in the last place, apply this subject in some practical uses.
USE I. Of information. Hence learn,
I. That Jesus Christ is a resting-place for the weary, Matthew 11:28. By faith the soul comes to him, and there finds a rest. What rest Noah found in the ark, when the deluge was on the earth; the manslayer in the city of refuge, otherwise in hazard of his life; the Israelites in Canaan after their bondage in Egypt; that Jesus Christ will give to believers in him, Isaiah 11:10. To it shall the Gentiles seek, and his rest shall be glorious.
2. True faith is an active and efficacious thing. It lays the restless soul to rest. It is efficacious on the conscience, and heart, and all the faculties of the soul; and therefore cannot but be so on the life too, Galatians 5:6. Faith works by love. That faith which is idle and inefficacious, making no change on the heart and life, is but dead, and will leave the soul in death, Jam. 2:17. True faith uniting the soul to Christ the fountain of life, partakes of the Spirit of life in him, and so is a working faith.
3. The way of believing is the way to solid rest. All weary souls should take this way, so should they attain the rest they would gladly have. This is the way to the wilderness rest, where the soul rests in Christ amidst all the present tosses of a present life, John 16. and to the heavenly rest, where they shall have a profound peace not to be disturbed any more, Revelation 21:25.
4. Those who have believed, may see what course to take at any time when their rest is disturbed. They must renew the actings of faith on Christ. This is a sovereign remedy,
(1.) When their inward peace of conscience is marred, through a sense of unpardoned guilt lying on them. The same faith that applying the blood of Christ to the soul, drew the sting out of the conscience before, will do the same again.
(2.) When corruption stirring and prevailing in the soul, disturbs its rest. Nothing is more effectual to quench the hellish fire blown up in the heart, than the exercise of faith, Acts 15:9. And at no time is the exercise of faith out of season, Psalm 62:8. Trust in him at all times, particularly at such a time, saying with David, Psalm 65:3. Iniquities prevail against me: as for our transgressions, you shall purge them away.
(3.) When one is under a pressure of outward trouble, faith will carry the soul to a hiding-place, Isaiah 32:2. and relieving the soul by the comfort of the promise, will make it go easily under the burden.
USE II. Of trial. Hereby you may try whether you have truly believed in Christ or not; for they who have believed do enter into rest in him. And by this touch-stone we may sort the hearers of the gospel.
1. Those who have never yet found the object, in which their heart could take up its eternal rest, but are still seeking it among the creatures, are unbelievers. That is an evidence they are in their natural state, still wandering on the mountains of vanity, and Christ has never been discovered savingly to them, John 4:10.
On the other hand, those who have seen such a transcendent glory and excellency in Christ, as has put an end to their searching out for a satisfying object, and brought them to make a final choice of Christ as fully satisfying, they are true believers. For they are come to a point in the main thing, Psalm 73:25; they have found the one pearl, else they had not given over their former vain search.
2. Those whose pretended closing with Christ has never made them cease from their own works, but they are still living the loose, licentious, carnal life they led before, are unbelievers, Hebrews 4:10. They who continue in the devil's drudgery, yielding still their members instruments of unrighteousness unto sin, are not entering into this holy rest, but abiding at their restless labor.
But such as having closed with Christ have given over their former work, dying unto sin, and living to God as those that are alive from the dead, are true believers. Their faith is proved true, as being a fountain of sanctification. Their lives are actually purged from the gross pollutions of the world, whereby they differ from the profane; and they are wrestling against the pollutions of the heart whereby they differ from hypocrites, 1 John 3:3, Psalm 24:3, 4.
3. Those who fall away from Christ in heart or life, have not truly believed, 1 John 2:19. There are branches in Christ that rest not in him, but are taken away, because they never truly knit with him, John 15:2.
(1.) There is a falling away from Christ in heart: that is, when those who have pretended to yield themselves to the Lord, keep up their profession, and a form of duties, to satisfy their consciences: but in the mean time it is the vain world and their deceitful lusts whence they fetch all their satisfaction to their hearts, like those, Isaiah 4:1. who said, We will eat our bread, and wear our own apparel: only let us be called by your name, to take away our reproach.
(2.) In life and conversation, which readily follows the other, so that they return by degrees to their former sinful courses; turning as loose and licentious as ever, if not more so. Of these it is said, that it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them, etc. 2 Peter 2:21, 22.
But those who continue with Christ in heart and life, are true believers, John 8:31. "If you continue in my word, then are you my disciples indeed." Such a continuance argues them to have knit with the flock; the storms blow, but they are founded on the rock, therefore they stand. Their continuance with him shows, they have entered into rest with him.
Case. But alas! my heart continues very restless, and ill to guide; it is unstable as water, I cannot get it to rest in Christ as I would have it. Answer: What of that rest is obtained here is an entering into it, a beginning of it, and endeavor after it, rather than a full rest. The Christian is in that case rather like one that is going to sleep, that has his startings now and then, than like one who is sound asleep. Though he cannot rest as he would desire in Christ, yet still he abides within the resting-place, does not turn his back on Christ, and take up his rest in the world and his lusts again; like a sick man who may change many seats, yet still abides within his own house, and goes not abroad leaving it. So the Christian is habitually, and in respect of endeavor, resting in Christ: and the Lord will reckon that a true rest in him, 2 Corinthians 8:12. "For if there be first a willing mind, it is accepted according to that a man has, and not according to that he has not." Psalm 27:4. "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life." No body while here wants their wandering fits: but happy they who are like the dove sent out of the ark, ever restless until she came back; not like the raven, who finding no carrion to feed on, returned no more.
USE III. Of exhortation. You who profess to have believed in Christ, rest in him, and so evidence your faith. For motives, consider,
1. There is no need you should go to any other quarter for what you need: For it pleased the Father, that in him should all fullness dwell, Colossians 1:19. There is nothing you can want, but you have it in him; You are my refuge, says David, and my portion in the land of the living, Psalm 142:5. There is no case you can be in, but there is a suitable remedy for it in him. He who rests in Christ, having Christ in him, has all within himself.
2. There is no true rest to be found out of Christ, John 6:67, 68. He is the life, and without him there is nothing but death; he is all in all, and without him there is nothing but emptiness; he is the rest, and without him there is nothing but wandering.
3. It dishonors him highly not to rest in him. It gives out an ill report of him to the world, whereby his name may be blasphemed, as if there were not enough in him to satisfy in all cases. It is such an indignity as it would be to a husband, that his spouse were hanging about the doors of her former suitors.
4. Your not resting in him will evidence your hypocrisy: Will he delight himself in the Almighty? says Job of the hypocrite; Will he always call upon God? Job 27:10. You will be apostates and backsliders, whose latter end will be worse than the beginning; for the unclean spirit returning comes with seven devils worse than himself.
5. Lastly, Rest in him now, and you shall rest with him forever: but if you forsake him, he will cast you off, and you will fall there where there is no rest for the ages of eternity. And it will aggravate your condemnation, that you might have been well, if you could but have rested in Christ.