HEAVEN ON EARTH
Thomas Brooks, 1667
CHAPTER 5
Showing the several ways and means of
gaining a well-grounded assurance.
(1.) The first means. If ever you will attain to
assurance, then be much in the exercise and actings
of grace. As the believing Ephesians, Eph 1:13, were in the very
exercise and actings of grace, the Spirit of the Lord "sealed them up to the
day of redemption." Assurance flows in upon the actings of grace. Assurance
is bred and fed, it is raised and maintained in the soul, by the actings of
grace. Grace is most discernible when it is most in action, and grace is
made more and more perfect by acting. Neglect of your graces is the ground
of their decrease. Wells are the sweeter for drawing; you get nothing by
dead and useless theories; talents hidden in a napkin gather rust; the
noblest faculties wither when not improved; grace in the theory is no more
discernible than fire under the ashes, than gold in the ore, than a dead man
in the grave; but grace, in its lively actings and operations, is as a
prince upon his throne, sparkling and shining. A Christian who would have
assurance, must never leave blowing his little spark until he has blown it
into a flame.
Ah, Christians! were your grace more active, it would be
more visible; and were your grace more visible, your assurance would be more
clear and full. As Paul once spoke to Timothy, "Stir up the gift of God that
is in you," (the words are an allusion to the fire in the temple, which was
always to be kept burning;) so say I to you, If ever you would have
assurance, stir up the grace of God that is in you, blow up that heavenly
fire, raise up those noble spirits, never cease believing nor repenting,
until it be clearly given into your bosoms, that you are sure that you do
believe, and that you do repent, as you are sure that you live, as you are
sure that God rules in Jacob, and dwells in Zion.
Remember, Christians, all the honor which God has from
you in this life, is from the actings and exercise of your grace, and not
from mere theories of grace. Remember, Christians, that all your
consolations flow, not from the theories—but from the acts of grace.
Remember, Christians, that the lack of the exercise of grace is the reason
why you do not discern your grace, and why you have no more assurance of
your future happiness. He who will be rich, must still be turning the penny;
and he who will attain unto the riches of assurance, must still be acting
his graces, Col 2:2. There are none but lively, active Christians, who know
and feel those joys, comforts, and contentments which attend the exercise of
grace. If you would not be always a babe in grace, and a stranger to
assurance, then see that your lamp is always burning, see that your golden
wheels of grace is always going.
(2.) The second means. If you would, Christians, attain
unto assurance, then you must mind your work more
than your wages; you must be better at obeying than disputing; at doing, at
walking, than at talking and wrangling. Assurance is the heavenly
wages which Christ gives, not to loiterers—but to holy laborers. Though no
man merits assurance by his obedience, yet God usually crowns obedience with
assurance. "Whoever has my commands and obeys them, he is the one who loves
me. He who loves me will be loved by my Father, and I too will love him and
show myself to him." Then Judas (not Judas Iscariot) said, "But, Lord, why
do you intend to show yourself to us and not to the world?" Jesus replied,
"If anyone loves me, he will obey my teaching. My Father will love him, and
we will come to him and make our home with him." John 14:21-23
In these words you see, that doing Christians, working
Christians, are the only Christians who shall have most of the love of the
Father and the Son, and who shall have the choicest manifestations of grace
and favor, and who shall have most of their presence and company. So in
Psalm 50:23, "Unto him that orders his conduct aright, will I declare the
salvation of God." That is, I will declare myself to be his Savior, I will
show him salvation, and I will show him his interest in salvation; I will
save him, and I will make him see that I have saved him. He shall see the
worth of salvation, and test the sweetness of salvation. So Gal 6:16, "And
as many as walk according to this rule" (that is, the rule of the new
creature), "peace be on them, and mercy upon the Israel of God." The Greek
word that is here rendered "walk," signifies not simply to walk—but to walk
by rule, in order, and measure, without turning aside—but making straight
steps to our feet.
Now those choice souls who thus walk according to the law
of the new creature, shall have peace and mercy in them, and peace
and mercy with them, and peace and mercy on them. "As many as
walk according to this rule, peace and mercy be on them." Assurance is a
jewel of too high a price to be cast into any of their bosoms, who walk
contrary to the laws of the new creature. Such may talk of assurance,
and make a stir and a noise about assurance—but it is the close walking
Christian, who shall be crowned with assurance. Assurance is a choice part
of a believer's happiness, and therefore God will never give it out of a way
of holiness. "The Lord has set apart for the godly man himself," Psalm 4:3.
None are favorites in God's court, nor are admitted to be of his counsel—but
those who are all glorious within, and whose raiment is of embroidered gold.
That is, such whose principles are full of spiritual glory, and whose
practices are amiable and answerable in purity and sanctity. These are the
people who shall have the honor to have God's ear, and the happiness to know
his heart. "Would you never be sad? Then live well," says Bernard.
(3.) The third means. To gain
assurance, is to be kind to the Spirit, hear his voice, follow his counsel,
live up to his laws. The Spirit is the great revealer of the
Father's secrets, he lies in the bosom of the Father, he knows every name
that is written in the book of life; he is best acquainted with the inward
workings of the heart of God towards poor sinners; he is the great
comforter, and the only sealer up of souls to the day of redemption. [Rom
8:26; John 14:26: Eph 1:13] If you set him a-mourning by your willful
sinnings, who alone can gladden you—by whom will you be gladdened? Truly,
Christians, when you turn your back upon the Spirit, he will not turn his
face upon your souls. Your vexing of the Spirit will be but the disquieting
of yourselves, Isa 63:10. Look! as all lights cannot make up the lack of
the light of the sun—so all creatures cannot make up the lack of the
testimony of the Spirit.
So say I, behold the Spirit of the Lord, who is your
guide and guard, he also is only able to make a soul-satisfying view of his
love and favor to you; therefore, as ever you would have assurance, beware
of him and obey his voice, provoke him not; for if you do by willful
transgressions, he will neither comfort you nor counsel you; he will neither
be a sealing nor a witnessing Spirit unto you; nay, he will raise storms and
tempests in your souls; he will present to you the Father frowning, and your
Savior bleeding, and himself as grieving; and these sights will certainly
rack and torture your doubting souls.
The Spirit of the Lord is a delicate visitant, a holy
visitor, a blessed guest, who makes every soul happy where he lodges.
"Therefore grieve not the Holy Spirit of God, whereby you are sealed unto
the day of redemption," Eph 4:30. You will not grieve your guests, your
friends—but courteously and friendly entertain them; why then do you make so
little conscience of grieving that Holy Spirit who alone can stamp the image
of the Father upon you, and seal you up to life and glory?
Ah, Christians! the way to assurance is not to sit down
sighing and complaining of the lack of assurance—but it lies in your
eyeing of the Holy Spirit, in your complying with the Spirit, in
your cleaving to the Spirit, in your following of the Spirit,
in your welcoming of the Spirit, and in your honoring and
obeying of the Spirit. As he said of the sword of Goliath, "There is
none like it!" 1 Sam 21:9. Just so, say I, "There is no means like this, to
gain a well-grounded assurance of a man's happiness and blessedness". And as
he said, "If there be any way to heaven on horseback, it is by prayer;" so
say I, if there be any way to assurance, it is by being fearful to offend,
and careful to please the Spirit of the Lord, whose office it is to witness
to poor souls the remission of their sins, and the salvation of their souls.
(4.) The fourth means. If you would obtain assurance,
then be sincere, be diligent and constant in
assuring ordinances. He who will meet the king, must wait on him
in his walks, Isa 64:5. Christ's ordinances are Christ's walks; and he who
would see the beauty of Christ, and taste of the sweetness of Christ, and be
ravished with the love of Christ, must wait at wisdom's door—they must
attend Christ in his own appointments and institutions, Rev 2:1; Prov
8:34-35. That comfort and assurance which flows not in through the golden
pipes of the sanctuary, will not better the soul, nor long abide with
the soul; it will be as the morning dew, and as the flowers of the field
which soon fade away, Hos 6:4; 1 Pet 1:24.
I have in the former discourse showed at large how the
Lord is graciously pleased to cause his love and glory to beam forth upon
souls in ordinances; and therefore I shall say no more unto this particular
at this time.
(5.) The fifth means to obtain assurance is,
wisely and seriously to observe what gift of God
there is in you, which brings you within the compass of the promises of
eternal mercy. Now, let the gift be this or that, if it be a gift
which brings you within the compass of the promise of eternal mercy, that
gift is an infallible evidence of your salvation.
For the better and further opening of this truth, premise
with me these two things:
[1.] First, No man can have any
sure evidence to himself of his happiness and blessedness, from the promises
of Scripture. [Isa 42:6; Isa 49:8; Joel 2:28; Ezek 32:26-27; Jer
32:40; Heb 8:10-12; Isa 32:15] The promises do not describe to whom
salvation and all eternal blessings belong. The promise of giving Christ, of
giving the Spirit, of giving a new heart, and of pardoning and blotting out
sin—are all general promises. Now God is free to make good these to whom he
pleases; therefore he often steps over the rich and chooses the poor;
he often steps over the learned, and chooses the ignorant; he often
steps over the strong, and chooses the weak; he often steps over the
noble, and chooses the vile; he often steps over the sweet
nature, and chooses the wicked nature, etc., that no flesh may glory, and
that all may shout out "Grace, grace!" 1 Cor 1:25-29.
[2.] Secondly, Though no man can have any sure evidence
of his happiness and blessedness from the promises, because
the promises do not describe the persons to whom
salvation and all eternal blessings belong; yet these promises
are of most choice and singular use.
(1.) In that they discover to us that our salvation is
only from free grace, and not from anything good in us or done by us.
(2.) They are a most sure and glorious foundation for the
very worst of sinners to stay their filthy, guilty, wearied, burdened,
perplexed souls upon. Seeing that God looks not for any penny or pennyworth,
for any goodness or merit in the creature to draw his love—but he will
justify, pardon, and save for his name's sake, Isa 55:1-2; seeing all the
motives which move God to show mercy are in his own bosom; seeing they are
all within doors, there is no reason why the vilest of sinners should sit
down and say, 'There is no hope, there is no help,' Deut 7:7-8; Psalm 68:18.
[3.] Thirdly, Promises may, and
doubtless often are, choice cordials to many precious souls, who perhaps
have lost the sense and feeling of divine favor. Promises are
waters of life to many precious sons of Zion. They are a heavenly fire at
which they can sit down and warm themselves when they cannot blow their own
spark into a flame, and when all candlelight, torchlight, and starlight
fails them. When all other comforts can yield a perplexed, distressed soul
no comfort, yet then the promises will prove full breasts of consolation to
the distressed soul.
These things being promised, see now what gift of God
there is in you who brings you within the compass of the promise of
everlasting happiness and blessedness; and to help you a little in this, I
shall put you in mind of these following particulars.
1. The first gift. FAITH is a gift of God which
brings the soul within the promise of everlasting blessedness, as the
Scripture does everywhere evidence: "He who believes shall be saved;" "he
who believes shall not come into condemnation;" "he shall not perish;" "he
shall have eternal life," etc. [Mark 16:16; John 3:15-16, etc.; John 1:12]
Now believing is nothing else but the accepting of Christ for your Lord and
Savior, as he is offered to you in the gospel; and this accepting is
principally, though not only, the act of your will. Just so, that if you are
sincerely and cordially willing to have Christ upon his own terms, upon
gospel terms, that is, to save you and rule you, to redeem you and to reign
over you—then you are a believer. Your sincere willingness to believe is
your faith; and this gift brings you within the compass of the promise of
eternal happiness and blessedness.
Christian reader, in the following discourse you will
find the nature, the properties, and the excellencies of a sound saving
faith clearly and largely laid open before you; and therefore I shall say no
more to it in this place—but refer you to what follows.
2. The second gift. WAITING patiently on God is a
gift which brings you within the promise of everlasting happiness and
blessedness. And he who has but a waiting frame of heart, has that which God
will eternally own and crown: Isa 30:18, "Blessed are all those who wait for
him." Truly, it is no iniquity to pronounce them blessed, whom God
pronounces blessed. It is no piety—but cruelty and inhumanity, for any not
to be as merciful to themselves, as God is merciful to them; not to have as
sweet and precious thoughts of their present condition, as God has. If God
says the waiting soul is blessed, who dares judge, who dares say it is not
blessed? "Let God be true, and every man a liar," Rom 3:4; Isa 64:4, "For
since the beginning of the world, men have not heard nor perceived by the
ear, neither has the eye seen, O God, besides you, what he has prepared for
the one who waits for Him." Prov 8:34, "Blessed is the man that hears me,
watching daily at my gates, and waiting at the posts of my doors." Isa
49:23, They shall not be ashamed, who wait for me;" that is, I will never
fail the waiting soul; I will never put him to blushing by frustrating his
patient waiting on me. The waiting soul shall carry away the crown at last.
Truly, God's glorious love and power is as much seen in
keeping up a poor soul in a patient waiting on God—as it was in raising
Christ from the grave, and as it is in bringing souls to glory. Nothing can
make the waiting soul miserable. Hold out faith and patience but a little,
and he who shall come will come, and bring his reward with him," Rev
22:11-12.
3. The third gift. HUNGERING and THIRSTING
AFTER RIGHTEOUSNESS is a gift which brings the soul within the compass
of the promise of everlasting happiness and blessedness: Matt 5:6, "Blessed
are those who hunger and thirst after righteousness: for they shall be
filled"; or as it runs in the Greek, "Blessed are those who are hungering
and thirsting," intimating that wherever this is the present disposition of
men's souls, they are blessed, and may expect spiritual repletions.
Considerable to this purpose is that of Isa 44:2-5: "But
now listen, O Jacob, my servant, Israel, whom I have chosen. This is what
the Lord says—he who made you, who formed you in the womb, and who will help
you: Do not be afraid, O Jacob, my servant, Jeshurun, whom I have chosen.
For I will pour water on the thirsty land, and streams on the dry
ground; I will pour out my Spirit on your offspring, and my blessing on your
descendants. They will spring up like grass in a meadow, like poplar trees
by flowing streams. One will say, 'I belong to the Lord'; another will call
himself by the name of Jacob; still another will write on his hand, 'The
Lord's,' and will take the name Israel." By water is meant the
Spirit, say some; others understand it of the spiritual waters of grace,
which God will pour out upon those who thirst and long after an abundance of
grace, etc.
Of the like consideration is that of Isa 35:6-7, "The
lame will leap like a deer, and those who cannot speak will shout and sing!
Springs will gush forth in the wilderness, and streams will water the
desert. The parched ground will become a pool, and springs of water will
satisfy the thirsty land. Marsh grass and reeds and rushes will flourish
where desert jackals once lived."
To the like purpose is that in Psalm 107:9, "For he
satisfies the longing soul, and fills the hungry soul with goodness."
But that none may mistake nor miscarry in this business,
that is of an eternal concernment to them, I shall desire them to premise
with me these following things, for a better and fuller clearing of this
particular truth that is under our present consideration.
First, Premise this with me: All real hungerings and
thirstings after righteousness are earnest and vehement thirstings and
longings. They are like Rachel's longing for children, and like Samson's
longing for water: Psalm 42:1-2, "As the deer pants for streams of water, so
my soul pants for you, O God. My soul thirsts for God, for the living God.
When can I go and meet with God?" Naturalists observe, that of all the
animals, the deer is most thirsty by nature—but most of all thirsty when she
is hunted and pursued by dogs. Says David: As the hunted deer, as the
wounded deer, yes, as the she-deer, in whom the passions of thirst are
strongest, pants after the water-brooks, so does my soul pant after you, O
God. A gracious soul pants and faints, it breathes and thirsts, for the
longing it has at all times after the righteousness of Christ imputed and
infused, Psalm 119:20.
The Greeks derive their word for desire from a
root that signifies to burn. Ah, Christians! real desires are burning
desires; they set the soul all in a holy flame after God and Christ. If they
are not vehement, if they do not put an edge upon your affections, if they
do not make you like a burning seraphim, Christ will take no pleasure in
them; they shall return into your own bosom without working any wonders in
heaven, as those desires do, which flow from the soul's being touched with a
coal from the altar.
Secondly, Premise this with me: All real hungerings in
the soul after righteousness, arise from spiritual and heavenly
considerations; [Psalm 63:1-4; Psalm 27:4; Phil 3:7-10] they spring in
the soul from some convictions, some apprehensions, some persuasions that
the soul has—of a real worth, of a real beauty, glory, and excellency that
is in Christ, and in his righteousness, imputed and imparted. Such desires
after righteousness which flow from external considerations, are of no
worth, weight, or continuance, but those desires after righteousness which
flow from spiritual considerations, are full of spirit, life, and glory;
they are such that God will not only observe but accept, not only record but
reward, Psalm 145:19.
Thirdly, Real hungerings and thirstings after Christ
and his righteousness, etc., will put the soul upon lively endeavors.
If they are trueborn desires, they will not make the soul idle, but active;
not negligent, but diligent, in the use of all holy means, whereby the soul
may enjoy Christ and his righteousness: Isa 26:9, "With my soul have I
desired you in the night, yes, with my spirit within me will I seek you
early." Real desires will make us earnest and early in seeking to obtain the
thing desired, as the Hebrew word imports—which signifies to seek in the
morning, when it is but dim and dusky, and it notes both an earnest and an
early seeking.
A thirsty man will not only long for drink—but
labor for it; the condemned man will not only desire his pardon—but
he will write, and entreat, and weep, and set this friend and that, to
solicit for him; the covetous man does not only wish for wealth—but
will rise early and go to bed late, he will turn every stone, and make
attempts upon all hopeful opportunities, whereby he may fill his bags and
fill his barns. Even so, all holy desires will put souls upon the use of the
means, whereby the mercy desired may be gained. And thus to run, is to
attain; thus to will, is to work; thus to desire, is to do the will of our
Father, who accepts of pence for pounds, of mites for millions.
The Persian monarch was not so famous for accepting a
little water from the hand of a loving subject, as our God is for accepting
a handful of meal for a sacrifice, and a pinch of goat's hair for an
oblation; for accepting of that little which we have, and for accounting our
little much, Lev 2:2; Exod 35:6; 2 Cor 8:12.
Noah's sacrifice could not be great, and yet it was
greatly accepted and highly accounted of by God. Such is God's
condescending love to weak worms, that he looks more at their will than at
their work; he minds more what they would do, than what they do do; he
always prefers the willing mind before the worthiest work, and where desires
and endeavors are sincere, there God judges such to be as good as they
desire and endeavor to he.
Fourthly, Spiritual hungerings and thirstings are only
satisfied with spiritual things. John 14:8, "Show us the Father, and it
suffices us." All things in the world cannot suffice us; but a sight of the
Father—that will satisfy us: Psalm 63:5-6, "My soul shall be satisfied as
with marrow and fatness; and my mouth shall praise you with joyful lips;
when I remember you upon my bed, and meditate on you in the night-watches."
Psalm 65:4, "We shall be satisfied with the goodness of your house, even of
your holy temple." It is only God, and the precious things of his house,
which can satisfy a thirsty soul.
It was a sweet saying of one, "As what I have, if offered
to you, pleases you not, O Lord, without myself. Just so, the good things we
have from you, though they may refresh us, yet they cannot satisfy us,
without yourself." The rattle without the breast will not satisfy the
child, the house without the husband will not satisfy the wife, the cabinet
without the jewel will not satisfy the virgin, nor the world without Christ
will not satisfy the soul.
Luther, in a time of great need, receiving unexpectedly a
good sum of money from the elector of Germany, at which being somewhat
amazed, he turned himself to God and protested, that God should not put him
off with such poor low things. The hungry soul will not be put off with any
bread but with the bread of life; the thirsty soul will not be put off with
any water but with the wellsprings of life. As the king of Sodom said once,
"You take the goods, give me the people," Gen 14:21. Just so, says the
hungry soul, "You take goods—take your honors, and riches, and the favor of
creatures, take you the grain, the oil, and the wine; give me Christ, give
me the light of his countenance, give me the joy of his Spirit, etc." Oh the
answering of spiritual breathings is very sweet to the soul: Prov 13:19,
"The desire accomplished is sweet to the soul." Returns from heaven make a
paradise in the soul.
I have read of Darius, that when he fled from his enemy,
and being in great thirst, he met with a dirty puddle of water, with carrion
lying in it, and he sucked in and drank very heartily of it, and professed,
"That it was the sweetest draught that ever he drunk in his life." Ah, how
sweet then are those waters of life that are at God's right hand! How sweet
are the droppings of God's honeycomb upon the hungry soul! Water out of the
rock, and manna in the wilderness, was not so sweet to the hungry, thirsty
Israelites—as spiritual answers and spiritual returns are to those who
hunger and thirst after spiritual things.
(6.) The sixth means to obtain a well-grounded assurance
of your everlasting happiness is, to be much, yes,
to excel in those choice particular things which may clearly and fully
difference and distinguish you, not only from the profane—but
also from the highest and most glistening hypocrites in all the world. Many
are much in and for church ordinances and activities, whose
hearts are very carnal, and whose lives are very vain. "This is what the
Sovereign Lord says: I am about to desecrate My sanctuary--the stronghold in
which you take pride, the delight of your eyes, the object of your
affection." Ezekiel 24:21. "My people come to you, as they usually do, and
sit before you to listen to your words, but they do not put them into
practice. With their mouths they express devotion, but their hearts are
greedy for unjust gain. Indeed, to them you are nothing more than one who
sings love songs with a beautiful voice and plays an instrument well, for
they hear your words but do not put them into practice." Ezekiel 33:31-32.
You have expressions of carnal hearts prizing church
privileges. Just so, "The multitude of your sacrifices--what are they to
me?" says the Lord. "I have more than enough of burnt offerings, of rams and
the fat of fattened animals; I have no pleasure in the blood of bulls and
lambs and goats. When you come to appear before me, who has asked this of
you, this trampling of my courts? Stop bringing meaningless offerings! Your
incense is detestable to me. New Moons, Sabbaths and convocations--I cannot
bear your evil assemblies. Your New Moon festivals and your appointed feasts
my soul hates. They have become a burden to me; I am weary of bearing them.
When you spread out your hands in prayer, I will hide my eyes from you; even
if you offer many prayers, I will not listen. Your hands are full of blood;
wash and make yourselves clean. Take your evil deeds out of my sight! Stop
doing wrong!" Isaiah 1:11-16. Zech 7:4-7; Isa 58:1-3, etc.
It is nothing to be much in those religious duties and
performances wherein the worst of sinners may equalize, yes, go beyond the
best of saints. Oh! but to excel in those things that the most refined
hypocrites cannot reach to, this cannot but much help you on to assurance.
He who has those jewels in his bosom that God gives only to his choicest
favorites, needs not question whether he be a favorite, etc. If he does it,
it is his sin, and will hereafter be his shame.
But you may say to me, What are
those choice particular things that may difference and distinguish Christ's
true Nathanaels from all other people in the world? Now,
to this question I shall give these following answers:
[1.] The first distinction. A
true Christian, in his constant course, labors in all duties and services to
be approved and accepted of God. He is most studious and
industrious to approve his heart to God, in all that he puts his hand to. So
David, "Search me, O God, and know my heart; try me, and know my thoughts;
and see if there is any wicked way in me, and lead me in the way
everlasting," Psalm 139:23-24. This signifies to make a strict search and
inquisition. So Peter approves his heart to Christ three several times
together: "Lord, you know that I love you; Lord, you know that I love you;
Lord, you know all things, you know that I love you," John 21:15-17. You
know the sincerity and reality of my love, and therefore to you I do appeal.
To the same purpose the apostle speaks: 2 Cor 5:9, "Therefore we labor,
that, whether present or absent, we may be accepted of him." The Greek word
which is here rendered labor, is a very emphatic word; it signifies
to labor and endeavor with all earnestness and might, to endeavor with a
high and holy ambition to be accepted of God, judging it the greatest honor
in the world to be owned and accepted of the Lord. Ambitious men are not
more diligent, earnest, studious, and laborious to get honor among men, than
we are, says the apostle, to get acceptance with God.
Ah! but your most refined hypocrites labor only to
approve themselves to men in their praying, fasting, talking, hearing,
giving, etc. Let them have but man's eye to see them, and man's ear to hear
them, and man's tongue to commend them, and man's hand to reward them, and
they will sit down and bless themselves, saying "it is enough; aha! so would
we have it." Matt 6 and Matt 23. It is Chrysostom's observation, that "she
who paints tears and blubberings, is worse than a promiscuous woman who
paints to seduce."
They say of the nightingale, that when she is
solitary in the woods, she is careless of her melody; but when she perceives
that she has any auditors, or is near houses—then she composes herself more
harmoniously and elegantly. Truly, this is the frame and temper of the best
of hypocrites. Oh! but a sincere Christian labors in all places, and in all
times, to approve himself to God; he labors as much to approve himself to
God in a forest, where no eye sees him, as he does when the eyes of
thousands are fixed upon him. The sun would shine bright, though all
men were asleep at high noon, and no eyes open to see the glory of his
beams. Just so, a sincere heart will shine, he will labor to do good; though
all the world should shut their eyes, yet he will eye his work, and eye his
God. He knows that God is totes oculus, all eye, and therefore
he cares not though others have never an eye to observe him, to applaud him.
Let God but secretly whisper him in the ear, and say, "Well done, good and
faithful servant!" and it is enough to his soul, enough to satisfy him,
enough to cheer him, and enough to encourage him in the ways and the work of
his God.
[2.] The second distinction. He labors to get up to
the very top of holiness; he labors to live up to his own principles. He
cannot be satisfied with so much grace as will bring him to glory—but he
labors to be high in grace, that he may be high in glory: Phil 3:11, "I
desire if by any means I might attain unto the resurrection of the dead,
that is, to that perfection that the dead shall attain to in the morning of
the resurrection." He cannot be satisfied with so much grace as will keep
him from dropping into hell; but he must have so much grace as will make
him shine gloriously in heaven.
Truly, that man is ripe for heaven, who counts it his
greatest happiness to be high in holiness; that man shall never be low in
heaven, a doorkeeper in heaven, who cannot be satisfied until he be got up
to the very top of Jacob's ladder, until he has attained to the highest
perfection in grace and holiness. Psalm 45:13, "The king's daughter is all
glorious within; her clothing is of wrought gold." Her inward
principles are all glorious, and her outward practice echoes to her
inward principles: "her clothing is of wrought gold."
It was the honor and glory of Joshua and Caleb, that they
followed the Lord fully, Num 14:24, that is, they lived up to their own
principles. So those virgins in Rev 14:4-5, who were without spot before the
throne of God, they followed the Lamb wherever he went, that is, they lived
up to their profession; there was a sweet harmony between their principles
and practices. And thus the apostles lived: 2 Cor 1:12, "Now this is our
boast: Our conscience testifies that we have conducted ourselves in the
world, and especially in our relations with you, in the holiness and
sincerity that are from God. We have done so not according to worldly wisdom
but according to God's grace." 1 Thess 2:10, "You are witnesses, and so is
God, of how holy, righteous and blameless we were among you who believed."
Thus we see these worthies living up to their own principles. Blessed
Bradford and Bucer so lived up to their principles, that their friends could
not sufficiently praise them, nor their foes find anything justly to fasten
on them.
Believers know,
(1.) That their living up to their own principles, does
best evidence Christ living in them, and their union with him, Gal 2:20.
(2.) They know that it is not their profession—but living
up to their principles, which will effectually stop the mouths, and convince
the consciences of worldly men: 1 Pet 2:15, "For so is the will of God, that
by well-doing," that is, by living up to your own principles, "you may put
to silence the ignorance of foolish men." There is no greater way in the
world to still and silence wicked men, to make them dumb and speechless, to
muzzle and tie up their mouths, as the Greek word notes—as by living up to
your own principles. The lives of men convince more strongly than
their words; the tongue persuades—but the life commands.
(3.) They know by living up to their principles, they
cast a general glory upon Christ and his ways. This makes Christ and his
ways to be well thought on and well spoke on, Matt 5:16; 1 Pet 2:11-12; 2
Pet 1:5-13.
(4.) They know that the ready way, the only way to get
and keep assurance, joy, peace, etc., is to live up to their principles.
(5.) They know that by living below their own principles,
or contrary to their own principles, they do but gratify Satan, and provoke
wicked men to blaspheme that worthy name by which they are called; they know
that by their not living up to their own principles, they do but multiply
their own fears and doubts, and put a sword into the hand of conscience, and
make sad work for future repentance.
Now these and such like considerations do exceedingly
stir and provoke believers to labor with all their might to live up to their
own principles, to get to the very top of holiness, to be more and more
a-pressing towards the mark; and to think that nothing is done, until they
have attained the highest perfection which is attainable in this life. It is
true, many hypocrites may go up some rounds of Jacob's ladder, such as make
for their profit, pleasure, applause, and yet tumble down at last to the
bottom of hell, as Judas and others have done. Look! Hypocrites do
not, nor like, nor love—to come up to the top of Jacob's
ladder, Gen 28:12, to the top of holiness, as you may see in the Scribes and
Pharisees, and all other hypocrites that the Scripture speaks of. James 2:7.
The very heathen, as Salvian observes, did thus reproach Christians who
walked contrary to their principles, "Where is that good law which they do
believe? They read and hear the holy Scriptures, and yet are drunk and
unclean; they profess to follow Christ, and yet disobey Christ; they profess
a holy law, and yet do lead impure lives."
[3.] The third distinction. It
is their greatest desire and endeavor that sin may be cured, rather than
covered. Sin most afflicts a gracious soul. David cries out, "I
know my transgressions, and my sin is always before me," Psalm 51:3. Daniel
complains not, we are reproached and oppressed—but we have rebelled, Dan
9:5. Paul cries not out of his persecutors—but of the law in his members
rebelling against the law of his mind, Rom 7:23. A gracious soul grieves
more that God by his sin is grieved and dishonored, than that for it he is
afflicted and chastened.
The deer feeling within her the working of the serpent's
poison, runs through the thorns and thickets, and runs over the green and
pleasant pastures, that she may drink of the fountain and be cured. So
gracious souls, being sensible of the poison and venom of sin, runs from the
creatures, which are but as thorns and thickets; and runs over their own
duties and righteousness, which are but as pleasant pastures—to come to
Christ the fountain of life, that they may drink of those waters of
consolation, of those wells of salvation that are in him, and cast up and
cast out their spiritual poison, and be cured forever.
If a snake were to sting your dearly beloved spouse to
death, would you preserve it alive, warm it by the fire, and hug it in your
bosom? Would you not rather stab it with a thousand wounds? You are wise,
and know how to apply it.
Believers know that their sins do most pierce and grieve
the Lord, they lie hardest and heaviest upon his heart, and are most obvious
to his eye, Amos 2:13. The sin of Judah is written with a pen of iron, and
with the point of a diamond, Jer 17:1; their sins are against beams of
strongest light, they are against the affections of tenderest mercy, they
are against the manifestations of greatest love, they are against the
nearest and dearest relations, they are against the choicest and highest
expectations; and this makes believing souls cry out, "Oh, a cure, Lord! a
cure, Lord! Oh give me purging grace, give me purging grace; though I should
never taste of pardoning mercy, yet give me purging grace." When Brutus went
to stab Julius Caesar, he cried out, "What, you my son Brutus!" So may God
well cry out, "What, you my son! What, will you stab me with your sins? Is
it not enough that others stab my honor? but will you, my son?"
It was a notable speech of Cosmus, duke of Florence, "I
have read," says he, "that I must forgive my enemies—but never that I must
forgive my friends." The sins of God's friends, of God's people, provoke him
most, and sadden him most, and this makes them sigh and groan it out, "Who
shall deliver us from this body of death?" Rom 7:24. Oh! but now wicked men
labor, not that sin may be cured—but only that sin might be
covered, Hos 7:10-16; and that the consequences of sin, namely,
affliction and the stinging of conscience, may be removed, as you may see in
Cain, Saul, Judas, and many others:" Hos 5:14-15, "In their affliction they
will seek me early," says God; they will then seek to be rid of their
affliction—but not to be rid of their sins which have brought
down the affliction upon them! Like the patient who would gladly be rid of
the pain and torment, under which he groans—but cares not to be rid of those
evil habits which have brought the pain and torment upon him.
"Whenever God slew them, they would seek him; they
eagerly turned to him again. They remembered that God was their Rock, that
God Most High was their Redeemer. But then they would flatter him with their
mouths, lying to him with their tongues; their hearts were not loyal to him,
they were not faithful to his covenant." Psalm 78:34-37. In these words you
see plainly, that these people are very early and earnest in seeking God, to
take off his hand, to remove the judgments which were upon them—but not that
God would cure them of those sins which provoked him to draw his sword; and
to make it drunk with their blood; for, notwithstanding the sad slaughters
which divine justice had made among them, they did but flatter and lie, and
play the hypocrites with God. They would gladly be rid of their
sufferings—but did not care to be rid of their sins!
Ah! but a gracious soul cries out, Lord, do but take away
my sins, and it will satisfy me and cheer me, though you should never take
off your heavy afflicting hand. A true Christian sighs it out under his
greatest affliction, as Augustine did, "Deliver me, O Lord, from that
evil man—myself!" There is no burden like the burden of sin. "Lord! says
the believing soul; deliver me from my inward burden of sin—and lay upon me
whatever outward burden you please."
Sin is evil in the eye, worse in the tongue, worser in
the heart—but worst of all in the life.
(4.) The fourth distinction. Are
not your souls taken with Christ as chief? is he not in your eye
the chief of ten thousand? Is he not altogether lovely? Song 5:10,16. Yes,
have you any in heaven but he, and is there any on earth that you desire in
comparison of him? Prov 3:15; Psalm 73:25-26; Phil 3:7-8. No! Do not you
lift up Jesus Christ as high as God the Father lifts him? God the Father
lifts up Christ above all principalities and powers, Eph 1:21; Phil 2:9; he
lifts up Christ above all your duties, above all your privileges,
above all your mercies, above all your graces, above all your
contentments, above all your enjoyments; do not you thus lift
up Jesus Christ? Yes! "None but Christ, none but Christ!" cries the martyr.
As he is the Father's chief jewel, so he is your choicest
jewel, is he not? Yes! Truly, none can lift up Christ as chief, unless
Christ has their hearts, and they dearly love him, and believe in him, for
Christ is only precious to those who believe, 1 Pet 2:7. Luther had rather
be in hell with Christ—than in heaven without him; is not that the frame of
your heart? Yes! Surely none but those who have union with Christ, and who
shall eternally reign with Christ, can set such a high price upon the person
of Christ. The true believer loves Christ for Christ; he loves Christ for
his personal excellencies, Song 5:10-16.
What Alexander said of his two friends, is applicable to
many in our day; says he, "Haehestion loves me as I am Alexander—but
Craterus loves me as I am King Alexander." One loved him for his
person, the other for the benefits he received by him. So true Christians
love Christ for his person, for his personal excellency, for his personal
beauty, for his personal glory; they see those perfections of grace and
holiness in Christ, which render him very lovely and desirable in their
eyes; though they should never get a kingdom, a crown by it. But most of
those who profess to belong to Christ, do it only in respect of the
benefits they receive by him. When one asked Cato's daughter why she
would not marry again, she being young when her husband died, answered,
'Because she could not find a man that loved her more than her goods.' Few
there are, who love Christ more than his benefits, etc.
It was Augustine's complaint of old, that 'scarcely any
love Christ but for his benefits.' Few follow him for love—but for
loaves, John 6:26; few follow him for his inward excellencies, many follow
him for their outward advantages; few follow him that they may be made godly
by him—but many follow him that they may be great by him. Certainly, you are
the bosom friends of Christ, you are in the very heart of Christ, who prize
Christ above all, who lift up Jesus Christ as high as God the Father lifts
him, and that because of his rich anointings, and because all his garments
smell of myrrh, aloes, and cassia, Psalm 45:6-8. This is a work too high and
too hard, too great and too noble, for all who are not true Christians, who
are not twice born, who are not of the blood-royal, who are not partakers of
the divine nature.
[5.] The fifth distinction. Are
not your greatest and your hottest conflicts against inward pollutions,
against those secret sins which are only obvious to the eye of God and your
own souls? The light of nature's education, and some common
convictions of the Spirit, may put men upon combating with those sins
which are obvious to every eye—but it must be a supernatural power and
principle which puts men upon conflicting with the inward motions and secret
operations of sin. "I see another law at work in the members of my body,
waging war against the law of my mind and making me a prisoner of the law of
sin at work within my members." Romans 7:23. The apostle complains of a law
in his members warring against the law of his mind. The war was within
doors, the fight was inward. The apostle was deeply engaged against the sin
within him, which made him sigh it out, "O What a wretched man I am! Who
will rescue me from this body of death?"
So David cries out, "Who can understand his errors?
cleanse me from secret faults," Psalm 19:12. So Hezekiah humbled himself for
the pride of his heart, or for the lifting up of his heart, as the Hebrew
has it, 2 Chron 32:26. His recovery from sickness, his victories over his
enemies, and his rich treasures, lifted up his heart with pride. Oh! but for
those outward risings and vauntings of heart, Hezekiah humbles himself, he
abases and lays himself low before the Lord. A sincere heart weeps and
laments bitterly over those secret and inward corruptions, which others will
scarcely acknowledge to be sins. Many a man there is—who bleeds inwardly,
and dies forever; many a soul is eternally slain by the inward workings of
sin, and he sees it not, he knows it not, until it be too late.
The Persian kings reign powerfully, and yet are seldom
seen in public. Secret sins reign in many men's souls powerfully and
dangerously, when least apparently.
Oh! but a true Christian mourns over the inward motions
and first risings of sin in his soul, and so prevents an eternal danger.
Upon every stirring of sin in the soul, the believer cries out, "O Lord,
help; O Lord, undertake for me; oh dash these brats of Babylon in pieces; oh
stifle the first motions of sin, that they may never conceive and bring
forth, to the wounding of two at once, your honor and my own conscience!
[6.] The sixth distinction. Are
you not subject to Christ as a head? Yes! Devils and wicked men
are subject to Christ as a Lord—but those who are by faith united to him,
and who have a spiritual interest in him, are subject to him as a head. I
shall open this particular thus unto you.
First, The members are willingly and sweetly
subject to the head; their subjection is voluntary, not compulsory. It
is so with a believing soul: Psalm 27:8, "When you said, Seek you my face,
my heart said unto you, Your face, Lord, will I seek." So Psalm 110:3, "Your
people shall be willing in the day of your power, in the beauties of
holiness." So Paul cries out, "What will you have me to do?" Acts 9:6, and
professes that he is willing not to be bound only—but also to die at
Jerusalem for the name of Christ, Acts 21:13. A gracious soul is in some
measure naturalised to the work of Christ, and Christ's work is in some
measure naturalised to the soul.
Secondly, The members are subject to the head
universally, they do all the head enjoins. Their obedience is universal,
(1.) in respect of the act of eschewing all evil, doing
all good;
(2.) in respect of the rule, the whole word of God;
(3.) in respect of their general and particular calling.
The real members of Christ do in sincerity, endeavor
universally to subject to all that Christ their head requires, without any
exception or reservation. Luke 1:5-6, "Zacharias and Elizabeth walked in
all the commandments and ordinances of the Lord blameless." They walked
without halting or halving of it with God; they fell in with every part and
point of God's revealed will, without prejudice or partiality, without
tilting the balance on one side or another. Acts 13:22, "I have found David
the son of Jesse a man after my own heart, who shall fulfill all my will,"
or rather all my wills," to note the universality and sincerity of his
obedience.
Thirdly, The members are subject to the head
constantly, unweariedly. The members are never weary of obeying the
head; they obey in all places, cases, and times. Just so, are the real
members of Christ. Acts 24:16, "And herein do I exercise myself, to have
always a conscience void of offence toward God and toward men." That is,
always, or throughout in all cases, or at all times. I use all
diligence, skill, cunning, and conscience, to be sincere and inoffensive in
all my motions and actions towards God and towards men. So David, Psalm
119:112, "I have inclined my heart" (or rather, as the Hebrew word
signifies, "I have stretched out my heart," as a man would do a piece of
parchment) "to do your statutes" (the Hebrew word signifies to do
accurately, exactly, perfectly) "always, even unto the end."
A gracious soul is not like a deceitful bow, nor like the
morning dew—but he is like the sun, which rejoices to run his race; he is
like the stone in Thracia, that neither burns in the fire nor sinks in the
water.
Now tell me, pray tell me, O you doubting souls, whether
you do not,
(1.) Labor in all duties and services to approve your
hearts to God?
(2.) Whether you do not endeavor to get up to the very
top of holiness, and to live up to your own principles?
(3.) Whether it be not your greatest desire and endeavor
that sin may be cured rather than covered?
(4.) Whether you are not taken with Christ as chief?
whether you do not, in your judgments and affections, lift up Christ above
all, as God the Father does?
(5.) Whether your greatest and hottest conflicts and
combats be not against inward pollutions, against those secret stirrings and
operations of sin, which are only obvious to the eye of God and your own
souls?
(6.) Whether you do not, in respect of the general bent
and frame of your hearts, subject to Christ as your head?
[1.] Freely and sweetly.
[2.] Universally, in one thing as well as another,
without any exception or reservation.
[3.] Constantly and unwearily.
Yes; we do these things; we would belie the grace of God
if we should say otherwise. These things the Lord has wrought in us and for
us, Isa 26:12. Well, then, know,
First, That your estate is good; you have certainly a
blessed interest in the Lord Jesus. None can do these things but souls who
have union with Christ, that are savingly interested in Christ, who are
acted by the peculiar and special influences of Christ, and who are highly
beloved by Christ. Truly, these are such flowers of paradise that cannot be
gathered in nature's garden; they are pearls of great price which God
bestows upon none but those who are the price of Christ's blood. All the men
in the world cannot prove by the Scripture that these jewels can be found in
any men's breasts but in theirs who have union and communion with Christ,
and that shall reign forever with Christ. If these things could be found in
the most shining hypocrites, or any others but real saints, they could not
possibly be either a first or second evidence.
Secondly, Know that it is no iniquity—but rather your
duty, for you to suck sweetness out of these honeycombs, and to look upon
these things as infallible pledges and evidences of divine favor, and of
your everlasting happiness and blessedness. Some there are, who make the
witness of the Spirit, of which I shall, towards the close of this
discourse, speak at large, the only evidence of our interest in Christ, and
deny all other evidences from the fruit of the Spirit; but this is to deny
the fruit, growing upon the tree, to be an evidence that the tree is alive,
whereas all know, that the fruit growing upon the tree is an infallible and
undeniable evidence that there is life in the tree. Certainly it is one
thing to judge by our graces, and another thing to rest upon
our graces, or to put trust in our graces. When one argues from the
beams of the sun, that there is a sun, one would think that the most
caviling spirit in the world should lie quiet and still. We have cause
enough to keep off doubtings and distress of spirit upon the bare sight of
our evidences. This, complaining, caviling souls will not understand.
(7.) The seventh means to get a well-grounded assurance
of your everlasting happiness and blessedness is,
to grow and increase more and more in grace. 2 Pet 1:5-11, "Add
to your faith, virtue; and to virtue, knowledge, etc. For so an entrance
shall be ministered unto you abundantly into the everlasting kingdom of our
Lord and Savior Jesus Christ." By entrance into the everlasting kingdom of
Christ, is not meant a local entrance into heaven; for heaven is nowhere
called the kingdom of Christ—but the Father's kingdom. 2 Pet 1:9 shows
clearly that it is meant of assurance. Now, the way to full assurance is by
adding grace to grace. The Greek word that is here rendered "add," has a
greater emphasis; it signifies to link our graces together, as people in a
dance do link their hands together. Oh! we must be still a-joining grace to
grace, we must still be adding one grace to another, we must still be
a-leading up the dance of graces.
Though our graces be our best jewels, yet they are
imperfect, and do not give out their full luster; they are like the moon,
which, when it shines brightest, has a dark spot. Therefore, we should add
still grace to grace.
Great measures of grace carry with them great evidence of
truth; little measures carry with them but little evidence. Great measures
of grace carry with them the greatest evidence of the soul's union and
communion with Christ; and the more evident your union and communion with
Christ is, the more clear and full will your assurance be.
Great measures of grace carry with them the greatest and
clearest evidences of the glorious indwellings of the Spirit in you, and the
more you are persuaded of the real indwellings of the Spirit in you, the
higher will your assurance rise. Great measures of grace will be a fire
which will consume and burn up the dross—the stubble, the fears and doubts
which perplex the soul, and that cause darkness to surround the soul. Now,
the more you are rid of your fears, doubts, and darkness, the more easily,
and the more effectually will your hearts be persuaded that the thoughts of
God towards you are thoughts of love; that you are precious in his eyes, and
that he will rejoice over you, to do you good forever, Jer 32:41, etc.
'If moral virtue,' says Plato, 'could be seen with mortal
eyes, it would soon draw all hearts to itself.' Oh how much the more should
our hearts be drawn out after the highest measures of grace! the least grain
of grace being more worth than all moral virtue.
(8.) The eighth means to gain a well-grounded assurance
of your everlasting happiness and blessedness is,
to take your hearts when they are in the best and most spiritual frame and
temper God-wards, heaven-wards, and holiness-wards. Times of
temptation and desertion, etc., are praying times, hearing times, mourning
times, and believing times; but they are not trying times, they are not
seasonable times for doubting souls to set themselves about so great and so
solemn a work as that is, of searching and examining how things stand, and
are likely to stand, between God and them forever, 2 Cor 13:5.
Be diligent and constant, be studious and conscientious
in observing the frame and temper of your own hearts, and when you find them
most plain, most melting, most yielding, most tender and humble, most
sweetly raised, and most divinely composed—then, oh then, is the time to
single out the most convenient place where you may with greatest freedom
open your bosom to God, and plead with him as for your life, that he would
show you how things stand between him and you, and how it must fare with
your soul forever. And when you have thus set yourself before God, and
opened your bosom to God, then wisely observe what report God and your own
renewed conscience do make concerning your eternal condition: "I will hear
what God the Lord will speak," says David; "for he will speak peace unto his
people, and they shall not return to folly," so the Hebrew may be read.
"I will listen to what God the Lord will say; he promises
peace to his people, his saints--but let them not return to folly. Surely
his salvation is near those who fear him." Psalm 85:8-9. Oh! so must you
stand still, when you have sincerely opened yourself before the Lord, and
listened and hearkened what God will say unto you. Surely he will speak
peace unto you, he will say, "Son, be of good cheer, your sins are forgiven,
your heart is upright with me; my soul is set upon you; I have already
blessed you, and I will hereafter glorify you.'
I have read of one who was kept from destroying of
himself, being much tempted by Satan unto suicide—by remembering that there
was a time when he solemnly set himself in prayer and self-examination
before the Lord, and made a diligent inquiry into his spiritual condition;
and in the close of that work, it was evidenced to him that his heart was
upright with God, and this kept him from laying of violent hands upon
himself. A good conscience is a thousand witnesses; therefore make
much of its testimony. Oh! a wise and serious observing what that testimony
is, which God, conscience, and the word gives in upon solemn prayer and
self-examination, may beget strong consolation, and support the soul under
the greatest affliction, and strengthen the soul against the most violent
temptations, and make the soul look and long for the day of dissolution—as
princes do for their day of coronation.
(9.) The ninth means to gain a well-grounded assurance
is, to make a diligent inquiry whether you have
those things which accompany eternal salvation: Heb 6:9,
"Beloved, we are persuaded better things of you, and things which accompany
salvation;" or as it is in the Greek, "who have salvation," as it were in
the very heart of them, which comprehend salvation and which touch upon
salvation.
Oh! beloved, if you have those choice things which
accompany salvation, which comprehend salvation, you may be abundantly
assured of your salvation.
But you may say to me—What are
those things which accompany salvation?
To this question I shall give this answer, namely, that
there are seven special things which accompany salvation, and they are
these:
1, Knowledge; 2, Faith; 3, Repentance; 4, Obedience; 5,
Love; 6, Prayer; 7, Perseverance.
(1.) KNOWLEDGE is one
of those special things which accompanies salvation: John 17:3, "And this is
life eternal, that they may know you, the only true God, and Jesus Christ,
whom you have sent." Divine knowledge is the beginning of eternal life; it
is a spark of glory, it works life in the soul, it is a taste and pledge of
eternal life: 1 John 5:20, "And we know that the Son of God has come, and
has given us an understanding, that we may know him who is true: and we are
in him who is true, even in his Son Jesus Christ; this is the true God, and
eternal life." 2 Pet 1:3, "According as his divine power has given unto us
all things that pertain unto life and godliness, through the knowledge of
him who has called us to glory and virtue." What this knowledge is, which
accompanies salvation, I shall show you shortly.
In reading Scripture and pious books, let us not look so
much for intellectual learning, as a savouriness of the truth upon our own
hearts.
(2.) Secondly, FAITH
is another of those special things which accompanies salvation: 2 Thess
2:13, "But we are bound to give thanks always to God for you, brethren
beloved of the Lord, because God has from the beginning chosen you to
salvation, through sanctification of the Spirit, and belief of the truth." 1
Pet 1:5, "You who are kept by the power of God through faith unto
salvation." Heb 10:39, "But we are not of those who draw back to
perdition—but of those who believe to the saving of the soul." John 3:14-16,
"And as Moses lifted up the serpent in the wilderness, even so must the Son
of man be lifted up, that whoever believes in him should not perish—but have
everlasting life." John 3:36, "He who believes on the Son has everlasting
life." John 5:24, "Truly, truly, I say unto you, he who hears my word, and
believes on him who sent me, has everlasting life, and shall not come into
condemnation—but has passed from death unto life." John 6:40, "And this is
the will of him who sent me, that everyone who sees the Son, and believes on
him, may have everlasting life, and I will raise him up at the last day."
John 6:47, "Truly, truly, I say unto you, he who believes on me has
everlasting life." This double assertion is used only in matters of weight.
Mark 16:16; Acts 16:31; Rom 10:9; Isa 45:22; Phil 2:8; John 11:25-26; 1 John
5:10. All these and many more scriptures speak out the same truth.
(3.) Thirdly, REPENTANCE
is another of those choice things which accompanies salvation: 2 Cor
7:10, "For godly sorrow works repentance to salvation, not to be repented
of; but the sorrow of the world works death." Jer 4:14, "O Jerusalem, wash
your heart from wickedness, that you may be saved." Acts 11:18, "God has
also granted to the Gentiles repentance unto life." Matt 18:3, "Truly I say
unto you, except you be converted, and become as little children, you shall
not enter into the kingdom of heaven." Acts 3:19, "Repent, therefore, and be
converted, that your sins may be blotted out, when the time of refreshing
shall come from the presence of the Lord."
The very word repent was very displeasing to
Luther until his conversion—but afterward he took delight in the work—to
sorrow for his sin, and then rejoice in his sorrow.
(4.) Fourthly, OBEDIENCE
is another of those precious things which accompanies salvation. Heb
5:9, "And being made perfect," speaking of Christ, "he became the author of
eternal salvation unto all those who obey him." Psalm 50:23, "If you keep to
my path, I will reveal to you the salvation of God."
(5.) Fifthly, LOVE to
God, is another of those singular things which accompanies salvation. 2 Tim
4:8, "Henceforth there is laid up for me a crown of righteousness, which the
Lord, the righteous Judge, shall give me at that day; and not to me only—but
unto all those who love his appearing." When God crowns us, he does but
crown his own gifts in us.
James 2:5, "Hearken, my beloved brethren, has not God
chosen the poor of this world to be rich in faith, and heirs of the kingdom,
which he has promised to those who love him?" 1 Cor 2:9, "It is written, eye
has not seen, nor ear heard, neither has it entered into the heart of
man—the things which God has prepared for those who love him." James 1:12,
"Blessed is the man who endures temptation, for when he is tried he shall
receive a crown of life, which the Lord has promised to those who
love him." The word crown notes to as,
(1.) the perpetuity of that life the apostle speaks of,
for a crown has neither beginning nor ending;
(2.) it notes plenty; the crown fetches a range on every
side;
(3.) it notes dignity;
(4.) it notes majesty. Eternal life is a coronation day;
it notes all joys, all delights; in a word, it notes all good, it notes all
glory.
Matt 19:29, "And everyone who has left houses or brothers
or sisters or father or mother or children or fields for my sake will
receive a hundred times as much and will inherit eternal life." The whole is
as if Christ had said, Whoever shall show love to me, this way or that, in
one thing or another, out of respect to my name, to my honor, mercy shall be
his portion here, and glory shall be his portion hereafter.
(6.) Sixthly, PRAYER
is another of those sweet things which accompanies salvation. Rom 10:10,13,
"For with the heart man believes unto righteousness, and with the mouth
confession is made unto salvation. For whoever shall call on the name of the
Lord shall be saved." Acts 2:21, "And it shall come to pass, that whoever
shall call on the name of the Lord shall be saved." That is, says one, he
shall be certainly sealed up to salvation. Or as another says, He who has
this grace of prayer, it is an evident sign and assurance to him, that he
shall be saved. Therefore to have grace to pray, is a better and a greater
mercy than to have gifts to prophesy, Matt 7:22. Praying souls shall find
the gates of heaven open to them, when prophesying souls shall find them
shut against them.
(7.) Seventhly and lastly,
PERSEVERANCE is another of those prime things which accompanies
salvation. Matt 10:22, "And you shall be hated of all men for my name's
sake—but he who endures to the end, the same shall be saved." The same words
you have in Mark 13:13.
Matt 24:12-13, "And because iniquity shall abound, the
love of many shall wax cold; but he who endures unto the end, the same shall
be saved." Rev 2:10, "Fear none of those things which you shall suffer;
behold the devil shall cast some of you into prison, that you may he tried,
and you shall have tribulation ten days. Be faithful unto the death, and I
will give you a crown of life." A crown without cares, fears, co-rivals,
envy, end. God turns the crown of thorns into a crown of glory.
Rev 3:5, "He who overcomes, the same shall be clothed in
white raiment, and I will not blot out his name out of the book of life—but
I will confess his name before my Father, and before his angels. To him that
overcomes, will I grant to sit with me in my throne, as I also overcame, and
sat down with my Father in his throne."
Thus you see these seven choice things which accompany
salvation. But for your further and fuller edification, satisfaction,
confirmation, and consolation, it will be very necessary that I show you,
(1.) What knowledge that is, which accompanies
salvation.
(2.) What faith that is, which accompanies
salvation.
(3.) What repentance that is, which accompanies
salvation.
(4.) What obedience that is, which accompanies
salvation.
(5.) What love that is, which accompanies
salvation.
(6.) What prayer that is, which accompanies
salvation.
(7.) What perseverance that is, which accompanies
salvation.
I hope when I have fully opened these precious things to
you in the next chapter, that you will be able to sit down much
satisfied and cheered in a holy confidence and blessed assurance of your
everlasting well-being.