A Cabinet of Choice Jewels, Chapter 1 · Maxim 8
The eighth Maxim or Conſideration.
EIghthly, conſider, That a godly man may not only come to a ſure knowledge of his gracious eſtate, but it is alſo more eaſily attainable, than many (may I not ſay, than moſt) do apprehend or believe; for if a gracious man will but argue rationally from Scripture, he ſhall be forced to conclude, that he has grace, and that he has an intereſt in Chriſt, and that he ſhall be ſaved, unleſs he be reſolved before hand boldly to deny Scripture-truths. Sirs,Rom. 8.15. look in what way the ſpirit of bondage doth ordinarily work fear, terror and horror in the hearts of unconverted perſons, in the ſame way the ſpirit of Adoption doth ordinarily work hope and aſſurance in the heart of the Saints. Now,John 16.8. the ſpirit of bondage commonly awakens ſecure ſinners, and fills the hearts and conſciences of poor ſinners with fear, horror and amazement, by ſetting home upon their ſouls ſuch practical ſyllogiſms as theſe:
Every lyar ſhall have his portion in the lake,Rev. 21.8. that burneth with fire and brimſtone.
But I am a lyar,
Therefore I ſhall have my portion in that lake that burneth with fire and brimſtone.
Or thus.
He that believeth not, is condemned already.John 3.18.
I believe not,
Therefore I am condemned already.
Or thus.
He that hateth his brother, is a murderer,1 John 3.15. and hath not eternal life abiding in him.
I hate my brother,
Therefore I am a murderer, and have not eternal life abiding in me.
Or thus.
Chriſt ſhall be revealed from heaven in flaming fire,2 Theſ. 1.7, 8, to take vengeance on them that know not God, and that obey not the Goſſpel of his Son.
I know not God, I obey not the Goſpel of his Son,
Therefore Chriſt ſhall be revealed from heaven in flaming fire, to take vengeance on me.
Or thus.
Pſal 9 15.The wicked ſhall be turned into hell.
I am wicked,
Therefore I ſhall be turned into hell.
Now in like manner the ſpirit of adoption brings the heirs of the promiſe to the aſſurance of hope,Heb. 6.17. by ſetting home ſuch practical ſyllogiſms as theſe.
Firſt, Whoſoever truly and heartily receives the Lord Jeſus Chriſt, are truly and juſtly reputed to be the ſons of God,foreign, ſignifies authority. Such as receive the Lord Jeſus, have authority to be called the ſons of God. Others may call God father, and themſelves ſons, but they have not that right and authority to do it as believers have, Mark 16.16. Joh. 3.16, 18, 36 Mat. 3.2, 8. Luke 24 47. Act. 5.31. Chap. 3.19. Luke 13.3. Joh. 1.12. But I have received Chriſt all the wayes that the Word there can import; I am heartily willing to receive the Lord Jeſus Chriſt in all his offices, viz. as a King to rule me, a Prophet to teach and inſtruct me, and a Prieſt to offer and intercede for me; I am willing to receive him as a Sanctifier, as well as a Saviour, and to receive him as my Lord, as well as to receive him as my Redeemer, and to receive him upon his own terms, viz. of taking up his Croſs, denying my ſelf, and following of him; therefore I may ſafely, boldly, plainly and warrantably conclude, that I am a ſon of God, and that I have an intereſt in God, according to the Scripture laſt cited; which Scripture cannot be broken, nor cannot fail, nor cannot be unbound or looſed, as the Greek word in that, John 10.35. imports, &c.
Secondly, A gracious ſoul may argue thus; All the great and precious promiſes concerning everlaſting happineſs and bleſſedneſs, are made over to faith and repentance, as the Scriptures do abundantly evidence: Now, he that really finds faith and repentance wrought in his ſoul, ſo that he is able to ſay, I am a repenting and a believing ſinner, he may truly and ſafely conclude, that he ſhall be ſaved; for all the promiſes of eternal happineſs and bleſſedneſs, do run out with a full ſtream to faith and repentance: I readily grant, that a ſtrong hope reſults from the clear evidence it hath of both theſe. We read in Scripture of a threefold aſſurance: As firſt, an aſſurance of underſtanding, Col. 2.2. Secondly, an aſſurance of faith, Heb. 10.22. Thirdly, an aſſurance of hope, Heb. 6.11. And 'tis a very choice note, that acute D. A. hath upon it, viz. That theſe three make up one practical Syllogiſm, wherein knowledge forms the proportion, faith makes the aſſumption, and hope draws the concluſion. I do (ſaith the Chriſtian) aſſuredly know from the Word that can't deceive me, That the believing and repenting ſinner, ſhall be ſaved, my conſcience alſo tells me, that I do unfeignedly believe and repent, therefore I do firmly hope, that I ſhall (how ever vile and unworthy (otherwiſe) be ſaved. Now mark, anſwerable to the evidence that a man hath in his own ſoul, that faith and repentance is wrote in him; ſo will his hope and aſſurance be weaker or ſtronger, more or leſs. If a mans evidence for the truth of his faith and repentance be dark, and weak, and low, and uncertain, his hope and aſſurance that is born of theſe parents (as I may ſay) muſt needs partake of its parents weakneſs and infirmities, and be it ſelf weak, and dark, and low, and wavering, and uncertain, as they are from which it reſults; …ope and aſſurance ebbs and flows, as the evidence of a mans faith and repentance ebbs and flows.
Aſſurance can't be ordinarily had without a ſerious examination of our own hearts, for aſſurance is the certain knowledge of the concluſion drawn from the premiſes, one out of Scripture, the other by a reflect act of the underſtanding or conſcience, thus: He that believes and repents ſhall certainly be ſaved, that is the voice of the Word of God; then by the ſearch of a mans own heart, he muſt be able to ſay, but I believe and repent, and from theſe two doth reſult this aſſurance, that he may ſafely conclude, therefore I ſhall be ſaved. And, O that all Chriſtians were ſo wiſe, as ſeriouſly to ponder upon theſe things.
Thirdly, a godly man may argue thus. He that hath reſpect unto all Gods commands, ſhall never be aſhamed, Pſal. 119.6. Then ſhall I not be aſhamed, when I have reſpect unto a l thy c…mmandments. Shame is both the tempora… deternal fru… ſin, Rom 6… …. Dan. 12.2.He that is ſo honeſt and faithful with God, as to do his beſt, ſhall find that God will be ſo gracious as to pardon his worſt. And this Goſpel indulgence, David does more than hint at in thoſe words, Then ſhall I not be aſhamed, when I have reſpect unto all thy commandments. Or, as the Hebrew has it, Then ſhall I not bluſh when my eye is to all thy commandments. The Traveller you know, hath his eye towards the place where he is going; and though he be yet ſhort of it, yet he is putting on and preſſing forward all he can to reach it; ſo when the eye of a Saint is to all the commands of God, and he is ſtill a preſſing forwards toward full obedience, ſuch a foul ſhall never be put to ſhame, it ſhall never be put to the bluſh, but it ſhall be able, living and dying, boldly to appear in the preſence of the Lord. Mark, the Pſalmiſt doth not ſay, when I obey all thy commandments, but when I have reſpect to all thy commandments; and that implies an inward aw and reverential eye towards every duty God requires: You know, to have reſpect unto a thing is this, When that of all others ſwayes moſt with us, as when a Maſter commands ſuch a buſineſs, the ſervant will do it, becauſe he reſpects him; and at his command he will go and come, though he will not at the command of any other.) But I have reſpect unto all his commandments, therefore I ſhall never be aſhamed.
Fourthly, a godly man may argue thus. He that loveth the brethren, is paſt from death to life, and conſequently is in Chriſt, 1 John 3.18, 19. But I love the brethren, therefore I am paſſed from death to life, and ſo conſequently am in Chriſt.
Fifthly, a godly man may argue thus. He that confeſſeth and forſaketh his ſin, ſhall certainly find mercy, Prov. 28.13. But I confeſs and forſake my ſins (1. In reſpect of my ſincere deſires. 2. In reſpect of my gracious purpoſes. 3. In reſpect of my fixed reſolutions. 4. In reſpect of my faithful and conſtant endeavours) therefore I ſhall certainly find mercy.
Sixthly, a godly man may argue thus. He that hath the teſtimony of a good conſcience, he may rejoyce in that teſtimony 2 Cor. 1.12. Iſa. 38.3. But I have the teſtimony of a good conſcience, therefore I may rejoyce in that teſtimony.
Seventhly, a godly man may argue thus. He over whom preſumptious ſins has not dominion, is upright (Pſal. 19.13. keep back thy ſervant from preſumptious ſins, let them not have dominion over me; then ſhall I be upright.) But preſumptious ſins has not dominion over me, therefore I am upright. Mark, unfeigned willingneſs to part with every ſin, and to mortifie every ſin, is a ſure ſign of uprightneſs, a ſure ſign of ſaving grace; when a man is ſincerely willing to leave every ſin, and to indulge himſelf in none, no not his darling ſin, it is a moſt certain ſign of his integrity and ſincerity, as you may evidently ſee, by comparing of theſe Scriptures together, Pſal. 17.1, 3, 4. Pſal. 119.1, 2, 3, 6. Job 1.8. and Chap. 2.3. Pſal. 18.23. I was upright before him. Oh, but how do you know that? how do you prove that? how are you aſſured of that? Why by this, that I have kept my ſelf from mine iniquity. Doubtleſs, there is as much of the power of God required, and as much ſtrength of grace required, and as much of the preſence and aſſiſtance of the Spirit required to work a man off from his boſom ſins, from his darling ſins, from his beloved ſins, as there is required to work him off from all other ſins; a conqueſt here, clearly ſpeaks out uprightneſs of heart.
Eighthly, a godly man may argue thus. He whoſe heart doth not condemn him (1. Of giving himſelf over to a voluntary ſerving of ſin. Or, 2. Of making a trade of ſin. Or, 3. Of allowing of himſelf in any courſe or way of ſin. Or, 4. Of ſinning, as wicked men ſin, who ſin ſtudiouſly, reſolutely, affectionately, delightfully, cuſtomarily, wilfully, or with their whole will, or with the full conſent and ſway of their ſouls. Or, 5. of indulging, conniving or winking at any known ſin. Or, 6. Of living in the daily neglect of any known poſitive duty againſt light and conſcience, or of an ordinary ſhifting off of any known ſervice hat God requires of him in that place or ſtation wherein God has ſet him) may have confidence (foreign is boldneſs, liberty of ſpeech) towards God, 1 John 3.21. But my heart does not condemn me, 1. Of giving my ſelf over to a voluntary ſerving of ſin. Nor, 2. Of making a trade of ſin. Nor, 3. Of allowing my ſelf in any courſe or way of ſin. Nor, 4. Of ſinning as wicked men ſin, viz. ſtudiouſly, reſolutely, affectionately, delightfully, cuſtomarily, wilfully. Nor, 5. Of indulging, conniving, or winking at any known ſin. Nor, 6. Of living in the daily neglect of any known duty againſt light and conſcience; therefore I may have confidence or boldneſs towards God, I may uſe liberty of ſpeech with God, I may uſe the liberty and freedom of a favourite of heaven, I may open my heart to God, as favourites do to their Prince, viz. freely, familiarly, boldly. When Auſtin was converted, and his heart ſincere with God, he could bleſs God that he could think of his former evil wayes (which were very bad) without fear: O, to what a height of holy boldneſs and familiarity with God, had this man of God arrived to! But,
Ninethly, a godly man may argue thus. To ſuch who are poor in ſpirit, the Kingdom of heaven belongs, Mat. 5.3. By poor in ſpirit, is not meant poor in ſubſtance, that not being a thing praiſe worthy in it ſelf,Chryſoſt. in loc. but the broken and humble in heart, who hath no high thoughts or conceits of himſelf, but is lowly in his own eyes, as a young child. Bleſſed are the poor in ſpirit; that is (non habentes inflantem ſpiritum) who hath no lofty or puffed up ſpirit.Auguſtin. Hilar. Tertullian. The poor in ſpirit, are thoſe that are lowly, being truly conſcious of their own unworthineſs. Nulli pauperes ſpiritu niſi humiles; none are poor in ſpirit, but the humble. Bleſſed are the poor in ſpirit; that is, bleſſed are they whoſe ſpirits are brought into ſuch an humble gracious frame, as willingly, quietly and contentedly to lye down in a poor low condition, when it is the pleaſure of the Lord to bring them into ſuch a condition. Bleſſed are the poor in ſpirit; that is, bleſſed are they who are truly and kindly apprehenſive and ſenſible of their ſpiritual wants, poverty and miſery,There are ſome that are poor in eſtate, and others that are poor in ſpirit; and there are ſome that are poor ſpirited in the cauſe of God, Chriſt, the Goſpel and their own ſouls, and there are others that are poor in ſpirit; there are ſome that are ſpiritually poor, as all are that are deſtitute of grace, and others that are poor in ſpirit; there are ſome that are Evangelically poor, and others that are ſuperſtitiouſly poor; as thoſe Papiſts who renounce their eſtates, and vow a voluntary poverty. The poverty that hath bleſſedneſs annexed to it, is only an Evangelical poverty. that ſee their need of God's free grace to pardon them, that ſee their need of Chriſts righteouſneſs to cloath them, that ſee their need of the Spirit of Chriſt to purge, change and ſanctifie them, that ſee their need of more heavenly wiſdom to counſel them, that ſee their need of more of the power of God to ſupport them, and of the goodneſs of God to ſupply them, and of the mercy of God to comfort them, and of the preſence of God to refreſh them, and of the patience of God to bear with them, &c. that ſee their need of greater meaſures of faith to conquer their fears, and of greater meaſures of wiſdom to walk holily, harmleſly, bl…mleſly and exemplarily in the midſt of temptations, ſnares and dangers; and that ſee their need of greater meaſures of patience to bear their burdens without fretting or fainting; and that ſee their need of greater meaſures of zeal and courage to bear up bravely againſt all ſorts of oppoſition, both from within and from without; and that ſee their need of greater meaſures of love to cleave to the Lamb, and to follow the Lamb whither ever he goes; and that ſee their need of living in a continual dependance upon God and Chriſt, for freſh influences, in-comes and ſupplies of grace, of comfort, of ſtrength, whereby they may be inabled to act for God, and walk with God, and glorifie God, and bring forth fruit to God, and withſtand all temptations that tend to lead the heart from God; and that ſee nothing in themſelves upon which they dare venture their everlaſting eſtates, and therefore flie to the free, rich, ſovereign and glorious grace of God in Chriſt, as to their ſure and only ſanctuary, Luke 18.13. Phil. 3.9. Bleſſed are the poor in ſpirit; that is, bleſſed are they that are truly apprehenſive and ſenſible of their ſpiritual poverty, that ſee themſelves fallen in the firſt Adam from all their primitive purity, excellency, and glory. There are five things we loſt in our fall. 1. Our holy Image, and became vile. 2. Our Sonſhip, and became ſlaves. 3. Our Friendſhip, and became enemies. 4. Our Communion, and became ſtrangers. 5. Our Glory, and became miſerable. And that ſee an utter inability and inſufficiency in themſelves, and in all other creatures, to deliver them out of their fallen eſtate.) But I am poor in ſpirit, therefore the Kingdom of heaven belongs to me.
Tenthly, a godly man may argue thus. Such as are true mourners are bleſſed, & ſhall be comforted, Mat. 5.3. (That is, ſuch as mourn for ſin with an exceeding great mourning, that mourn for ſin with a funeral ſorrow (as the word foreign ſignifies) that mourn for ſin,foreign. Beati lugentes. Bleſſed are they that mourn. The way to Paradiſe is through the valley of tears. Some report of Mary Magdalen, that ſhe ſpent thirty years in Galba, weeping for…er ſins. as a man mourneth for the loſs of his only Son, Zech. 12.10. or as Jacob mourned for Joſeph, or as David mourned for Abſalom, or as the people mourned for the loſs of good Joſiah, 2 Chron. 35.24, 25. That mourn for ſecret ſins as well as open, for ſins againſt grace as well as for ſins againſt the Law; that mourn for ſin as the greateſt evil in the world, that mourns for his own ſins, Ezek. 7.16. as David did, Pſal. 51. or as Ephraim did, Jer. 31.18, 19. or as Peter did, Mat. 26.75. or as Mary Magdalen did, Luke 7.38. And that mourns for the ſins of others as well as for his own, as David did, Pſa. 119.136, 158. and as Jeremiah did, Jer. 13.17. or as Lot did, 2 Pet. 2.7, 8. or as they did in that, Ezek. 9.4 That mourns under the ſenſe of his ſpiritual wants, that mourns under the ſenſe of his ſpiritual loſſes, as loſs of communion with God, loſs of the favour of God, loſs of the preſence of God, loſs of the exerciſe of grace, loſs of the joyes of the Spirit, loſs of inward peace, &c. or that mourn, not only for their own afflictions and miſeries, but alſo for the afflictions and miſeries of Joſeph, as Nehemiah did, Neh. 1.2, 3, 4, or as Ieremiah did, Ier. 9.1.2. or as Chriſt did when he wept over Ieruſalem, Luke 19.41, 42. or that mourns becauſe he cannot mourn for theſe things, or that mourns becauſe he can mourn no more, or that mourns becauſe God has ſo little honour in his heart, in his houſe, in his life, in the world, in the Churches.) But I am a true mourner, therefore I am bleſſed, and ſhall be comforted.
Eleventhly, a godly man may argue thus. They which truly hunger and thirſt after righteouſneſs are bleſſed, and ſhall be filled, Mat. 5.6.They are not therefore bleſſed becauſe they hunger and thirſt, but becauſe they ſhall be filled; bleſſedneſs will be in fulneſs, not in hunger; but hunger muſt go before filling, that we may not loath the loaves. Aug. de verbis Domini, Serm. 5. (Or they that are hungring and thirſting, as the Greek runs, being the participle of the preſent tenſe, intimating, that where ever this is the preſent diſpoſition of mens ſouls, they are bleſſed: He that ſees an abſolute neceſſity of the righteouſneſs of Chriſt to juſtifie him, and to inable him to ſtand boldly before the throne of God; he that ſees his own righteouſneſs to be but as filthy rags, Iſa. 64.4. to be but as droſs and dung, Phil. 3.7, 8. He that ſees the Lord Jeſus Chriſt, with all his riches and righteouſneſs, clearly and freely offered to poor ſinners in the everlaſting Goſpel; he that in the Goſpel-glaſs ſees Chriſt to be made ſin for them, that knew no ſin, that they may be made the righteouſneſs of God in him, 2 Cor. 5, 21. He that in the ſame glaſs ſees Chriſt to be made wiſdom, and righteouſneſs, and ſanctification, and redemption, to all thoſe that are ſincerely willing to make a venter of their immortal ſouls, and eternal eſtates, upon him and his righteouſneſs; and he that ſees the righteouſneſs of Chriſt to be a moſt perfect, pure, compleat, ſpotleſs, matchleſs,Some take hungering and thirſting here litterally, comparing of it with Luke 6.21 Others underſtand the words morally, by hungering and thirſting they underſtand a moral hunger and thirſt, which is when men hunger and thirſt for juſtice and judgment to be rightly executed. Pſal. 119.5, 10, 20, 131. Judg. 15.18. 1 Chron. 11.18. Pſal. 42.1, 2. infinite righteouſneſs, and under theſe apprehenſions and perſwaſions, is carried out in earneſt and unſatisfied hungerings and thirſtings, to be made a partaker of this righteouſneſs, and to be aſſured of this righteouſneſs, and to put on this righteouſneſs as a royal robe, Iſa. 61.10. he is the bleſſed ſoul; and he that hungers and thirſts after the righteouſneſs of Chriſt imparted, as well as after the righteouſneſs of Chriſt imputed, after the righteouſneſs of ſanctification, as well as after the righteouſneſs of juſtification, he is a bleſſed ſoul, and ſhall at laſt be filled. The righteouſneſs of ſanctification, or inherent righteouſneſs, lyes in the ſpirits infuſing into the ſoul thoſe holy principles, divine qualities, or ſupernatural graces that the Apoſtle mentions in that, Gal. 5.22, 23. Theſe habits of grace which are ſeverally diſtinguiſhed by the names of faith, love, hope, meekneſs, &c. are nothing elſe but the new nature or new man, which after God is created in righteouſneſs and true holineſs, Eph. 4.24. He that hungers and thirſts after the righteouſneſs of ſanctification, out of a deep ſerious ſenſe. of his own unrighteouſneſs; he that hungers and thirſts after the righteouſneſs of ſanctification, as earneſtly as hungery men do for meat, or as thirſty men do for drink, or as the innocent perſon that is falſly charged or accuſed, longs to be cleared and righted, or as Rachel did for children, or as David did after the water of the Well of Bethlehem, or as the hunted Hart doth after the water brooks; he that hungers and thirſts not after ſome righteouſneſs only, but he that hungers and thirſts after all righteouſneſs, he that hungers and thirſts not only after ſome grace, but all grace; not only after ſome holineſs, but all holineſs; he that hungers and thirſts after righteouſneſs, out of love to righteouſneſs, he that hungers and thirſts after righteouſneſs, from a ſight and ſenſe of the lovelineſs and excellency that there is in righteouſneſs;Phil. 3.10-15. he that hungers and thirſts after the higheſt degrees and meaſures of righteouſneſs and holineſs,Pſal. 63.1.8. Jer. 15.16. he that primarily, chiefly, hungers and thirſts after righteouſneſs and holineſs, he that induſtriouſly hungers and thirſts after righteouſneſs and holineſs, he that ordinarily, habitually, conſtanly, hungers and thirſts after righteouſneſs and holineſs, Pſal. 119.20. My ſoul breaketh for the longing that it hath unto thy judgments at all times. By judgments we are to underſtand the ſtatutes and commandments of God) Mark that word, at all times. Bad men have their good moods, as good men have their bad moods: A bad man may under gripes of conſcience, a ſmarting rod, the approaches of death, or the fears of hell, or when he is Sermon-ſick, cry out to the Lord for grace, for righteouſneſs, for holineſs; but he is the only bleſſed man that hungers and thirſts after righteouſneſs at all times, and that hungers and thirſts after righteouſneſs, according to the other forementioned ſhort hints; he is certainly a bleſſed man, heaven is for that man, and that man is for heaven, that hungers and thirſts in a right manner after the righteouſneſs of juſtification, and after the righteouſneſs of ſanctification.) But I do truly hunger and thirſt after righteouſneſs, therefore I am bleſſed, and ſhall be filled, &c.
Twelfthly, A godly man may argue thus. Such as are truly and graciouſly merciful, are bleſſed, and ſhall obtain mercy, Mat. 5.7.Micha 6.8. Luke 6.36. Auguſt. de civit. Dei, 9.13. (Mercy is a commiſerating of another mans miſery in our hearts, or a ſorrow for another mans diſtreſs, or a heart-grieving for another mans grief, ariſing out of an unfeigned love unto the party afflicted. Or more plainly thus: Mercy is a pitying of another mans miſery, with a deſire and endeavour to help him to the uttermoſt of our ability. The Hebrew for godly, foreign Chaſid ſignifies gracious, merciful. The more godly any man is, the more merciful that man will be. Bleſſed are the merciful, that is, bleſſed are they that ſhew mercy to others, out of a deep ſenſe of the mercy of God to them in Chriſt: Bleſſed are ſuch who ſhew mercy out of love to mercy, out of a delight in mercy; bleſſed are ſuch as ſhew mercy out of love and obedience to the God of mercy; bleſſed are ſuch as ſhew mercy to men in miſery, upon the account of the image of God, the glory of God that is ſtampt upon them; bleſſed are ſuch as extend their piety and mercy, not only to mens bodies, but alſo to their precious and immortal ſouls: Soul-mercy is the chief of mercies; the ſoul is the moſt precious jewel in all the world, it is a veſſel of honour, 'tis a ſpark of glory, 'tis a bud of eternity, 'tis the price of bloud, 'tis beautified with the image of God, 'tis adorned with the grace of God, and 'tis cloathed with the righteouſneſs of God; ſuch are bleſſed as ſhew mercy to others, from gracious motives and conſiderations, viz. 'Tis free mercy that every day keeps hell and my ſoul aſunder, 'tis mercy that daily pardons my ſins, 'tis mercy that ſupplies all my inward and outward wants, 'tis mercy that preſerves, and feeds, and cloaths my outward man, and 'tis mercy that renews, ſtrengthens and proſpers my inward man, 'tis mercy that has kept me many times from committing ſuch and ſuch ſins, 'tis mercy that has kept me many a time from falling before ſuch and ſuch temptations, 'tis mercy that has many a time preſerved me from being ſwallowed up by ſuch and ſuch inward and outward afflictions. Such as ſhew mercy out of a deſign to exalt and glorifie the God of mercy, ſuch who ſhew moſt mercy to them to whom God ſhews moſt mercy; theſe are bleſſed, and ſhall obtain mercy. Now mark, to ſuch who are thus graciouſly, thus ſpiritually, thus divinely merciful, do theſe precious promiſes belong, Pſal. 41.1. Bleſſed is the man that conſidereth the poor and needy, Prov. 22.9. He that hath a bountiful eye ſhall be bleſſed, for he giveth of his bread to the poor, Prov. 14.21. He that deſpiſeth his neighbour ſinneth, but he that hath mercy on the p or, happy is he, Prov. 11.25. The liberal ſoul ſhall be made f…t, and …he that watereth ſhall be watered alſo himſelf. That 2 Cor. 9.8. is very remarkable; And God is able to make all grace abound towards you, that ye alwayes having all ſufficiency in all things, may abound to every good work. Behold, how words are here heaped up to make grace, and all grace, and all grace to abound; and who is it to? unto the liberal man, the merciful man, Job 29.13. The bleſſing of him that was ready to periſh came upon me, and I cauſed the widows heart to ſing for joy, Luke 6.38. Give and it ſhall be given unto you; good meaſure, preſſed down, and ſhaken together, and running over, ſhall men give into your boſom. Behold and wonder at the height of theſe expreſſions, that you have in this Text; we account it good meaſure when it is heaped up, but when it is heaped up and preſſed down, that's more; but when it's heaped up and preſſed down, and then heaped up and running over again, this is as much as poſſible can be made, this is as much as heart can wiſh. O Sirs, thoſe that are of merciful ſpirits, they ſhall have mercy heaped up, preſſed down, and running over; certainly that man muſt needs be in a happy and bleſsed condition, that can be in no condition wherein he ſhall not have mercy, yea mercy heaped up and running over, to ſupply all his neceſſities, Mat. 25.35. Come ye bleſſed of my father, receive the kingdom prepared for you from the beginning of the world. Come ye bleſſed, that's their eſtate; receive the kingdom, that's the iſſue and reward; and why ſo? I was hungry, and you gave me meat, I was thirſty, and you gave me drink, &c. But I am truly and graciouſly merciful, therefore I am bleſſed, and ſhall obtain mercy, &c. But,
Thirteenthly, A godly man may argue thus. They that are pure in heart, are bleſſed and ſhall ſee God (that is, enjoy him, and live for ever with him) Mat. 5.8. But I am pure in heart, therefore I am bleſſed and ſhall ſee God. By the pure in heart, here in the Text, we may ſafely underſtand the ſincere and ſingle hearted Chriſtian,1 Tim. 1.5. Jam. 1.8. 1 Pet. 1.22. Prov. 20.6. Eccl. 2.21. 1 John 1.8. James 10.3. John 3.2. Luke 1.5, 6. in oppoſition to the double minded Chriſtian, as you may eaſily perceive by comparing the Scriptures in the margent together. Mark, purity is two-fold: Firſt, ſimple and abſolute; and in this ſenſe, no man is pure in this life, no not one. Secondly, reſpective and in part, and that is the purity here meant. A pure heart, is a plain ſimple heart, without fraud or guile, like Nathaniel, in whom there was no g…ile; 'tis a heart that is evangelically blameleſs and ſincere. But ſecondly, purity is oppoſed to mixture, purity conſiſts in the immixedneſs of any thing inferior; that metal we account pure metal, which hath not any baſer than it ſelf mixed with it; if you mix gold with ſilver, the ſilver is not made impure by the mixture of gold; but if you mix lead or tin with it, it's made impure. Remember once for all, viz. that a pure heart is ſuch a one as hath caſt off and caſt out the love and allowance of every known ſin, and mingles not with it, though never ſo ſmall; ſuch a heart as hath renounced every known way of ſin, though there is corruption remaining in it, &c. yet it can ſolemnly and ſeriouſly appeal to God, that there is no known way of ſin, but it hates, and abhors, and ſtrives againſt, and will upon no terms allow of. This heart, in the language of the Goſpel is a pure heart; yea, 'tis ſuch a heart as dares venture upon the trial of God himſelf, Pſal. 139.23, 24. Search me, O God, and know my heart, try me and know my thoughts, and ſee if there be any wicked way in me (or any way of pain, or of grief, or of provocation, as the Hebrew hath it, or any courſe of ſin that is grievous to God or man. A gracious heart, a pure heart, can neither allow of any way of wickedneſs, nor wallow in any way of wickedneſs, nor make a trade of any way of wickedneſs, nor give up it ſelf to any way of wickedneſs. Though ſin may cleave to a pure heart, as droſs doth to ſilver, yet a pure heart will not mix nor mingle with ſin) and lead me in the way everlaſting, or in the way of eternity, or in the way of antiquity, as the Hebrew hath it; that is,J…r. 6.16. that good old way that leads to peace and reſt, to heaven and happineſs. Evangelical purity of heart lies in this, that it will not admit any known ſin to mingle with the frame and purpoſe of the heart; a pure heart like a pure fountain, will ſtill be a working and a caſting out the mud and filth that is in it: Though ſin may cleave to a regenerate man, as droſs doth to the ſilver, yet it mingles not with the regenerate part, nor the regenerate part mingles not with it, no more than oyl mingles with the water, or water mingles with the oyl. Now you know, though the water and the oyl touch one another, yet they do not mingle one with another; ſo though grace and ſin, in a regenerate man, may as it were, touch one another, yet they don't mingle one with another. Dear hearts, look, as we truly ſay, that that gold is pure gold that is digged out of the Mineral, though much droſs may hang about it; and as we truly ſay, that ſuch and ſuch an Air is pure Air, though at times there be many fogs and miſts within it; and as we truly ſay, that ſuch and ſuch ſprings are pure ſprings, though mud, and dirt, and filth may be lying at the bottom of thoſe ſprings; and as we truly ſay, that face is a fair face, though it hath ſome freckles in it; ſo we may as truly ſay, that ſuch and ſuch a heart is a pure heart, though there may be much ſinful droſs and filth cleaving to it. The Jews report, that when Noah ſent forth his ſons to people the world, he delivered to every one of them ſome Reliques of old Adam; it may be fabulous for the hiſtory, but 'tis true in the morality, the Reliques of his ſinful corruptions cleaves cloſe to us all. Beloved, the beſt, the wiſeſt, the holieſt, and the moſt mortified Chriſtians on earth,Rom. 7.22, 23. do carry about with them a body of ſin and death, they have in them a fountain of original corruption, and from this fountain ſin will ſtill be ariſing, bubling and a boyling up as the ſcum in a pot over the fire: but mark, as in wine, or honey, or water, though ſcum and filth may ariſe, yet the wine, the honey, the water, will be ſtill a purging and purifying it ſelf, and a working and caſting it out; ſo though ſin, though corruption, though ſpiritual filth may, and too often doth, ariſe in a gracious heart, yet there is a ſpring of grace, a ſpring of living water in him,John 4.14. All reſiſtance of ſin in a Scripture phraſe, is called conqueſt; for in the reſiſtance of it, there is as much love ſhew'd to God as in the conqueſt of it, though there be not ſo much power ſeen. there is a holy cleanſing and purifying diſpoſition in a regenerate perſon, that will ſtill be a working and caſting it out. But now mark, in men of impure hearts and lives, the ſcum doth not only ariſe, but it ſeeths and boyls in, Ezek. 24.12. She wearied her ſelf with lyes, and her great ſcum went n…t f r…h out of her; notwithſtanding all the threatnings of God, and all the judgments of God upon her, yet her ſcum and filthineſs boyled in; though God boyled Jeruſ…lem in the pot of his judgments, yet her ſcum and filth ſtuck to every ſide of her; wicked mens ſcum and filth doth not only ariſe, but it alſo ſeeths and boyls in, and mingles together with their ſpirits, but ſo doth not the ſcum and filth that riſes in a gracious heart; a Sheep may fall into the mire, but a Swine delights to wallow in the mire. But,
Fourteenthly, A godly man may argue thus. Such as ſin hath not a dominion over, are not under the Law, but under Grace, Rom. 6.14. But ſin hath not a domi…ion over me, therefore I am not under the Law, but under grace. Sin may rebel in a Saint, but it ſhall never reign in a Saint. Look as thoſe beaſts, in that, Dan. 7.12. had their dominion taken away, though their lives were ſpared and prolonged for a ſeaſon and a time; ſo when Chriſt and grace enters into the ſoul, they take away the dominion of ſin, though they do for a time ſpare the life of ſin. To prevent miſtakes, premiſe with me briefly theſe few things. Firſt,Rom. 7. that in every regenerate man there are two men, an old man and a new man; or if you pleaſe, fleſh and ſpirit. Secondly, The old man, the fleſhly part, will incline the ſoul, and byaſs the ſoul, as well to ſins againſt the Goſpel, as to ſins againſt the Law, and to great ſins as well as to ſmall ſins, witneſs Noah's drunkenneſs, Lot's inceſt, Aſſur's oppreſſion, David's murder and adultery, Solomon's idolatry, and Peters blaſphemy. Thirdly, The old man, the fleſhly part is as much in the will, as in any other part of the regenerate man; and therefore, when he falls into hainous ſins, he may fall into them with conſent, delight and willingneſs, ſo far as his will is unrenewed.1 Theſ. 5 22. Though a real Chriſtian be chang'd in every part, yet 'tis but in part, and imperfect. Fourthly, The old man, the fleſhly part is in a regenerate mans members, as well as in his will, and therefore they may be exerciſed and imployed in and about thoſe ſins they have conſented unto. Fifthly, High ſinnings do waſte and wound the conſcience of a regenerate man, and lay him open to the ſore rebukes of God, and call for great repentance, and freſh and frequent applications of the bloud of Chriſt. Theſe things being premiſed, a Queſtion may be propounded, viz.
Queſt. What does the dominion of ſin import, and wherein does it conſiſt? Now to this conſiderable queſtion, I ſhall give theſe eight following Anſwers.
Firſt, Sin is in dominion, when it hath the abſolute and ſoveraign comma… of the ſoul, when it hath an uncontradicted power, when it hath ſuch an authority in the ſoul to command it as a King doth his ſubjects, or as the Centurion did his ſervants, Mat. 8.9. For I am a man under authority, having ſoldiers under me; and I ſay to this man go, and he goeth, and to another come, and he cometh, and to my ſervant do this, and he doth it. Now when ſin has ſuch a univerſal and eaſie authority and command over the whole man, body and ſoul, as that it can uſe them in the ſervice of ſin, when and where, and how it pleaſeth, then ſin is in dominion: where there is a peaceable,Eph. 2.2, 3. uncontrouled, willing, univerſal ſubjection of the whole man unto the commands of ſin, there ſin reigns. But,
Secondly, Sin is in dominion, when in a courſe, when ordinarily there is a quiet, free, willing and total yielding of ſubjection to the authority, Law and command of ſin. Mark, 'tis a full poſſeſſion, a plenary delight, and a conſtant content in ſin,Rom. 6.13, 14, 15, 16. that ſpeaks out the reign and dominion of ſin. Dominion of ſin imports a compleat and univerſal reſignation of the whole will, and man to the obedience of it. That man that is wholly addicted and devoted to the wayes of ſin, that man is under the reign of ſin; that man whoſe whole heart is univerſally married to his luſts, that man is under the dominion of his luſts; when a man does as freely, cheerfully, univerſally and readily obey his luſts,Eph. 2.3. 1 King. 21.25. Micah 7.3. A man may be ſubjects as a captive in this or that particular, tyranny of ſin, who is not obedient as a ſervant to all the government of ſin, for that takes i… the whole will, and an adequate ſubmiſſion thereof to the peaceable and uncontrouled power of ſin. Rom. 7.15, 19, 23 as a child does his father, or a wife her husband, or a ſervant his Maſter, or a ſubject his Prince, then ſin is in dominion; when a man ſins with greedineſs, when with Ahab he ſells himſelf to work wickedneſs, when he commits wickedneſs with both hands, when he gives himſelf up or over to all uncleanneſs and filthineſs, when he freely and voluntarily reſigns and ſurrenders up his body and ſoul to the obedience of ſin, then ſin reigns, then it keeps the throne; where the dominion of ſin is erected, there it ſits in the heart, as a King in his Throne, and gives forth its Laws and commands to the ſoul and body, and thoſe commands are liſtned and conſented to, approved and delighted in, &c. A ſubject can't in a courſe more freely, willingly, univerſally and cheerfully obey the commands of his Prince, than a ſinner doth in a courſe freely, willingly, univerſally and cheerfully obey the commands of his laſts; and where ever this ſad temper of ſpirit is, there is ſin in dominion. But now mark,The Apoſtle, as Chryſoſtom and Theodoret obſerve on Rom. 6.12. doth not ſay, Let not ſin tyrannize, for that is ſins own work and not ours; but he ſayes, Let it not reign in you; for when a King reigns, the Subjects do (…s it were) actively obey and embrace his command, whereas they are rather patients than agents in a tyranny. a regenerate mans will riſeth againſt his ſin, even then when he is worſted by ſin, and led captive by ſin: A Tyrant is obeyed unwillingly, the wills of his ſubjects riſe up againſt his commands, and if his power were not ſuperior to their wills, they would never obey him. Sin is no King, but a Tyrant in the ſouls of the Saints, and therefore their wills ſo far as they are renewed, can't but riſe againſt it. O Sirs, remember this for ever, that the moleſting, vexing and tempting power of ſin, does not ſpeak out its dominion; for ſin may moleſt, and vex, and tempt as an enemy, where it doth not rule and reign as a King; as you ſee this day in many Nations of the earth, there are many enemies that do moleſt, vex and tempt the ſubjects of thoſe Nations, who yet are far enough off from having any rule or dominion over them; but then ſin is in dominion, when it commands in the heart as a King in his Throne, or as a Lord in his houſe, or as a General in his Army, freely, boldly, univerſally, cheerfully; and when the ſoul doth as freely, boldly, univerſally and cheerfully ſubject it ſelf to ſins commands; where men commonly yield up their wills and affections to the commands of ſin, there ſin reigns; and this is the caſe of every unregenerate man; but where the will does commonly make a ſtout oppoſition to ſin, there it reigns not; now this is the caſe of every regenerate man. That Prince cannot truly be ſaid to reign in that Kingdom, where commonly he meets with ſtout oppoſition: So 'tis here; A ſincere Chriſtian makes it the great buſineſs and work of his life (above all other things in this world) to make all the oppoſition he can againſt his luſts, and is throughly reſolved to die fighting againſt his ſins, as Pietro Candiano (one of the Dukes of Venice) died fighting againſt the Nauritines, It is a harder thing to fight with a mans luſts, than to fight with the croſs. Auguſtine.with the weapons in his hand. A… Caeſar ſaid in a battel he fought againſt one of Pompey's ſons, at other times I fought for honour, but now I fight for my life: ſo a ſincere Chriſtian fights againſt his ſins, as for his life. Caſtellio's opinion was vain, viz. That men are of three ſorts, ſome unregenerate, ſome regenerating, and others regenerated, and that theſe laſt have no combat betwixt fleſh and ſpirit, which is quite croſs to Scripture, Rom. 7.14-24. Gal. 5.17. &c. and contrary to the experience of all Saints, in all the ages of the world. But,
Thirdly, When a man is uſually peremptory in his ſinnings, in the face of all reprehenſions and arguments that tend to diſſwade him from ſin,Prov. 29.1. Jer. 5.3, 4. & 44.15, 16, 17. then ſin is in dominion; when the conſtant bent of the heart is inflamed towards ſin, and when the deſires of the ſoul are inſatiably carried after ſin, and when the reſolutions of the ſoul are ſtrongly and habitually ſet upon ſin,Hoſ. 2.6, 7. then ſin is in the Throne, and then it reigns as a King; when God hedges up the ſinners way with thorns, yet the ſinner will break through all to his ſin; when life and death, heaven and hell, glory and miſery are ſet before the ſinner,Deut. 30.15, 19. & 11.26, 27, 28.29. yet the ſinner will be peremptory in his ſinnings, though he loſe his life, his ſoul, and all the glory of another world, then ſin reigns. But,
Fourthly, When men ordinarily, habitually, commonly, are very careful, ſtudious and laborious, to make proviſion for ſin, then ſin reigns, Rom. 13. ult. Make no proviſion for the fleſh, to fulfil the luſts thereof; or as the Greek has it,David in an hour of temptation, once made proviſion for his luſts, 2 Sam. 11.14, 15. but this was not his courſe, his trade, &c. Make no projects for the fleſh, or cater not for the fleſh; when a mans head and heart is full of projects, how to gratifie this luſt, and how to ſatisfie that luſt, and how to fulfil t'other luſt, then ſin reigns, then 'tis in its throne, Jam. 4.3. Ye ask and receive not, becauſe you ask amiſs, that ye may conſume it upon your luſts. Both the Law of God and nature, requires me to make proviſion of raiment, food and phyſick for my body, and for theirs that are under my charge; but it may coſt me my life, my eſtate, yea my very ſoul, to make proviſion for my luſts. Such as ask amiſs, ſhall be ſure to ask and miſs; he that would make God a Baud to his luſts, may ask long enough before God will anſwer; of all affronts there is none to this of making God a ſervant to our luſts,Hoſ. 2.8. and where this frame of ſpirit is, there ſin is in dominion. He that abuſes mercies to ſerve his luſts, fights againſt God with his own weapons, as David did againſt Goliah, and as Benhadad did againſt Ahab, with that very life that he had newly given him; ſuch a ſoul, like the waters of Jordan will at laſt certainly drop into the dead lake. But,
Fifthly, When ſin is commonly, habitually ſweet, and the ſoul takes a daily pleaſure and delight in it, then it reigns, as you may ſee by comparing the Scriptures in the margen… together;Joh 20.12, 13. Prov. 2.14. Amos 6.13. Zeph. 3.11. 2 Theſ. 2.12. when a man daily takes as joyful contentation and ſatisfaction in his luſts, and in walking after the wayes of his own heart, as he does in his higheſt outward enjoyments, o… in his neareſt and deareſt relations, then certainly ſin is in dominion. Such men as can go conſtantly on in a way of wickedneſs, meerly to delight and content the fleſh, ſuch men are certainly under the power and reign of ſin. Many of the Heathens, who knew what rational delights were, ſcorned ſenſual delights as inferior to them: Theſe will one day riſe in judgment againſt many of the Profeſſors in our dayes. I know there is no real pleaſure or delight in ſin; if intemperance could afford more pleaſure than temperance, then Hiliogabalus ſhould have been more happy than Adam in Paradiſe; yea, if there were the leaſt real delight in ſin, there could be no perfect hell where men ſhall moſt perfectly ſin, and moſt perfectly be tormented with their ſins. Heark Scholar, ſaid the Harlot to Apulciu…, 'tis but a bitter ſweet that you are ſo fond of. P…rh.When an Aſp ſtings a man, it doth at firſt tickle him, and make him laugh till the poyſon by little and little gets to his heart, and then it pains him more than before it delighted him. 'Tis ſo with ſin, it may tickle the ſoul at firſt, but it will pain it at laſt with a witneſs. I have read of a Gallant addicted to uncleanneſs, who at laſt meeting with a beautiful Dame, and having injoyed his fleſhly deſires of her, he found her in the morning to be the dead body of one that he had formerly been naught with, which had been acted by the Devil all night, and left dead again in the morning; ſo that the Gallant's pleaſure ended in no ſmall terror. And thus 'tis doubtleſs with all ſinful pleaſures: What ſin is there ſo ſweet or profitable, that is worth burning in hell for, or worth ſhutting out of heaven for? &c. But,
Sixthly, When men commonly take part with ſin, when they take up arms in the defence of ſin, and in defiance of the commands of God, the motions of the ſpirit, and the checks of conſcience, then ſin is in dominion; he that readily, reſolvedly and habitually fights ſins battels, is ſins ſervant, and without all peradventure under the reign and dominion of ſin. Look, as we groundedly conclude, that ſuch men are under the reign and dominion of that King, that they readily, reſolvedly and habitually take up arms to fight for; ſo when the inward faculties of the ſoul, and the outward members of the body, do readily reſolve and habitually take up arms to fight for ſin, then and there ſin is in dominion, as you may plainly ſee by conſulting the Scriptures in the margent;Rom. 6.19, 20. Eph. 2.2, 3. Titus 3.3. but where the ſoul readily, reſolvedly and habitually ſtrives againſt it, conflicts with it, and makes war againſt it, there 'tis not in dominion, there it reigns not, as you may ſee by comparing the Scriptures in the margent together.Rom. 7.23, 24. Gal. 5.17. Rom. 8.13. That man that can truly appeal to God, and ſay, Lord, thou that knoweſt all hearts and things, thou knoweſt that there is nothing under the whole heavens that I am ſo deſirous and ambitious of as this, that my ſins may be ſubdued, that my ſtrongeſt luſts may be mortified, and that thoſe very corruptions that my nature, conſtitution and complexion is moſt inclined to, may be brought to an under. That man that can appeal to God, and ſay, O Lord, what ever becomes of me, I will never be reconciled to any known ſin; yea, Lord, though I ſhould periſh for ever, yet I am reſolved to fight againſt my ſins for ever: Let God do what he will againſt me, I will do all I can againſt my ſins, and to honour my God; that man is not under the reign and dominion of ſin. But,
Seventhly, When ſin commonly riſes by oppoſition, then it reigns. Look, as grace, when it is in the Throne, it riſes by oppoſition, 2 Sam. 6.22. I will yet be more vile. Mark 10.47,Act. 4.6. to the 34 & 5.40, 41, 42. 48. And many charged him that he ſhould hold his peace, but he cryed the more a great deal, Thou ſon of David, have mercy on me; ſo when ſin is in the Throne, it riſes higher and higher by oppoſition. As the more water you caſt upon Lime, the more fiercely it burns; ſo when ſin is in its reign and dominion, it flames out the more by oppoſition; witneſs the Jews malice and envy againſt Chriſt, which when it received but a little eaſie gentle check by Pilate, Mark 15.12, 13, 14.they cryed out ſo much the more, Crucifie him, crucifie him. A man that is under the reign and dominion of ſin, is like the Rainbow; the Rainbow is never on that ſide of the world, that the Sun is, but whereſoever it appears, it is in oppoſition againſt the Sun; if the Sun be in the Eaſt, the Rainbow is in the Weſt, &c. Where ſin has the Throne, it will ſtill riſe higher and higher by oppoſition; reprove a ſwearer for ſwearing, and he will ſwear ſo much the more; yea many times he will ſwear, that he did not ſwear, when indeed he did; and ſo it holds in all other vices that the ſinner is given up to. 'Tis ſaid of Catiline, that he was a compound and bundle of warring luſts and vices; the ſame may be ſaid of all others, where ſin is in dominion. But,
Eighthly and laſtly, If the Lord Jeſus Chriſt hath not dominion over you, then ſin has certainly dominion over you:Rom. 6.17, 18. Chriſt hath no dominion over that ſoul that ſin hath dominion over, and ſin hath no dominion over that ſoul that Chriſt hath dominion over; Chriſt and ſin cannot have dominion over the ſame ſoul at one and the ſame time, Chriſt's dominion is deſtructive and inconſiſtent with ſins dominion, &c.
Queſt. But how ſhall I know, whether the Lord Jeſus Chriſt hath dominion over my ſoul or no? How ſhall I know whether the Lord Jeſus Chriſt be my Lord, or no? For if I can but groundedly conclude, that Chriſt is my Lord, then I may very boldly, ſafely and undoubtedly conclude, that ſin is not my Lord; but if Chriſt be not my Lord, I may more than fear that ſin is certainly my Lord.
Anſ. Sol. Canſt thou truly ſay, in the preſence of the great and glorious God,Pſal. 139.23, 24. Pſal. 26.2. Jer. 11.20. & 17.10. Prov. 17.3. 1 Theſ. 2.4. that is the tryer and ſearcher of all hearts, that thou haſt given up thy heart and life to the Rule, Authority and Government of Jeſus Chriſt, and that thou haſt choſen him to be thy Soveraign Lord and King, and art truly willing to ſubmit to his dominion, as the only precious and righteous, holy and heavenly, ſweet and pleaſant, profitable and comfortable, ſafe and beſt dominion in all the world, and to reſign up thy heart, thy will, thy affections, thy life, thy all, really to Chriſt, wholly to Chriſt, and only to Chriſt. Canſt thou truly ſay? O dear Lord Jeſus, other Lords, viz. the world, the fleſh, and the devil, have had dominion too long over me;Iſa. 26.13. but now theſe Lords I utterly renounce, I for ever renounce, and do give up my ſelf to thee, as my only Lord, beſeeching thee to rule and reign over me for ever and ever: O Lord, though ſin rages, and Satan roars, and the world ſometimes frowns,Joſh. 24.15. and ſometimes fawns, yet I am reſolved to own thee as my only Lord, and to ſerve thee as my only Lord; my greateſt fear is of offending thee, and my chiefeſt care ſhall be to pleaſe thee, and my only joy ſhall be to be a praiſe, a name, and an honour to thee: O Lord, I can appeal to thee in the ſincerity of my heart, that though I have many invincible weakneſſes and infirmities that hang upon me, and though I am often worſted by my ſins, and overcome in an hour of temptation, yet thou that knoweſt all thoughts and hearts, thou doſt know that I have given up my heart to the obedience of Jeſus Chriſt, and do daily give it up to his rule and government, and 'tis the earneſt deſire of my ſoul, above all things in this world, that Jeſus Chriſt may ſtill ſet up his Laws in my heart, and exerciſe his dominion over me. Now doubtleſs there is not the weakeſt Chriſtian in the world, but can venture himſelf upon ſuch an appeal to God as this is, and without all peradventure, where ſuch a frame and temper of ſpirit is, there the dominion of Jeſus Chriſt is ſet up; and where the dominion of Chriſt is ſet up, there ſin has no dominion;Mat. 6.24. but where the dominion of Chriſt is not ſet up, there ſin is in full dominion. Chriſt's dominion cannot conſiſt with ſins dominion, nor ſins dominion cannot conſiſt with Chriſt's dominion. Now by theſe eight things, if men are not reſolved before hand to put a cheat upon their own ſouls, they may know whether their ſins have dominion over them or no, and ſo accordingly conclude for or againſt themſelves. But,
Fifteenthly and laſtly, A godly man may argue thus. There is no condemnation to them, who walk not after the fleſh,Walking in Scripture, ſignifies to hold on a courſe of life, Gen. 5.22. & 17.1. but after the ſpirit, Rom. 8.1. But I walk not after the fleſh but after the ſpirit, therefore there is no condemnation to me. Walking after the fleſh, notes a courſe of ſin; and walking after the ſpirit, notes a courſe of godlineſs: Now to ſuch as keep off from a courſe of ſin, and that keep on in a courſe of godlineſs, there is no condemnation, there is not one condemnation; for God the father won't condemn ſuch a perſon, nor Jeſus Chriſt won't condemn ſuch a perſon, nor the holy ſpirit won't condemn ſuch a perſon, nor the word of grace won't condemn ſuch a perſon, nor no commandment or threatnings will condemn ſuch a perſon, no nor ſuch a mans own heart nor conſcience (if it be rightly informed) won't condemn him; and therefore well may the holy Ghoſt ſay to ſuch a one, there is no condemnation to ſuch a one, there is not one condemnation, &c.
☞Now, thus you ſee, by comparing ſpiritual things with ſpiritual things, and by a rational arguing from Scripture, a man may attain unto a comfortable certainty of his gracious ſtate, and ſafely and groundedly conclude his intereſt in Chriſt. Now this aſſurance of Gods favour, by the witneſſing of our own ſpirits, which aſſurance is deduced by way of argument ſyllogiſtically, is more eaſily attained than many (may I not ſay, than moſt) Chriſtians imagine; for let a gracious man but clear himſelf of heart-condemning ſins,1 Joh. 3.20, 21. and rationally argue as before has been hinted, and he will ſpeed…ly reach to ſome comfortable ſupporting, ſoul-ſatisfying, and ſoul-quieting aſſurance, there being an infallible connexion between the forementioned graces, and future glory. Theſe fifteen arguments may well be lookt upon as fifteen ſure and infallible evidences of the goodneſs and happineſs of a Chriſtians eſtate.
O that you would often, every day think on this, viz. That the undoubted verity of Gods promiſes, proveth an inſeparable connexion between true faith and eternal glory, John 3.14, 15, 16. And as Moſes lifted up the Serpent in the wilderneſs, even ſo muſt the Son of man be lifted up; That whoſoever believeth in him, ſhould not periſh, but have eternal life. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth on him, ſhould not periſh, but have everlaſting life. John 5.24. Verily, verily (theſe ſerious aſſeverations or proteſtations amount almoſt to an oath) I ſay unto you, he that heareth my words, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life. John 3.36. He that believeth on the Son, hath everlaſting life. (He hath it in the promiſe, he hath it in the firſt Fruits, Rom. 8.23. he hath it in the earneſt, Epheſ. 1.13, 14. and he hath it in Chriſt his Head, Epheſ. 2.6.) Mark 16.16. He that believeth and is Baptiſed, ſhall be ſaved, he that believeth not ſhall be damned. 1 Pet. 2.6. Behold I lay in Sion a chief Corner ſtone, Elect precious, and he that believeth on him, ſhall not be confounded. John 6.40. And this is the will of him that ſent me, that every one which ſeeth the Son, and believeth on him, may have everlaſting life, and I will raiſe him up at the laſt day. Verſe 47. Verily, verily I ſay unto you, he that believeth on me, hath everlaſting Life. John 2.25. Jeſus ſaid unto her, I am the Reſurrection and the Life, he that believeth in me, though he were dead, yet ſhall he live. Verſe 26. And whoſoever liveth, and believe…h in me, ſhall never dye. John 20.31. But theſe are written, that ye may believe that Ieſus is the Chriſt the Son of God, and that believing, ye might have life through his name. Look as certainly as the unbeliever ſhall be caſt into outer darkneſs, ſo certainly ſhall the Believer be partaker of the glorious inheritance of the Saints in light; for certainly the Promiſes are as true as the threatnings, Acts 16.30, 31. Believe on the Lord Ieſus Chriſt, and thou ſhalt be ſaved. Joſh. 23.14. chap. 21.45.The Apoſtle ſpeaks not doubtingly, perhaps thou ſhalt be ſaved, nor they do not ſay, Believe on the Lord Jeſus Chriſt, and it may be thou mayeſt go to Heaven, but they ſpeak boldly, confidently, peremptorily, believe on the Lord Jeſus Chriſt and thou ſhalt be ſaved. O my Soul, what greater certainty and ſecurity can any man have, than the infallible promiſe of that God that is truth it ſelf, who will not, who cannot deny his word. but the ſame love and free Grace that moved him to infuſe grace into his childrens ſouls, will move him alſo to keep the word that is gone out of his mouth, and to make good whatever he hath promiſed; thus you evidently ſee that the Promiſes prove an inſeparable connexion between Grace and glory, between Faith and everlaſting Life; ſo that let me but prove that I have a ſaving Faith, and the Scriptures laſt cited, prove infallibly that I ſhall be ſaved.
O labour as for life, daily to give a firm and fixed aſſent to the truth of thoſe bleſſed Promiſes laſt cited, and hold it as an indiſputable and inviolable Principle, That whoſoever believeth on the Lord Jeſus Chriſt, or whoſoever hath received Chriſt as his Lord and Saviour, ſhall be certainly ſaved.1 Tim. 1.15. 1 John 1.9. Heb. 6.17, 18. …zek. 32.11. and chap. 18.32. 1 John 5.10.14. Jam. 2 19. This is the perſon that hath the Word, the Promiſe, the Covenant, the Oath of that God that cannot poſſibly lye, or dye for the pardon of his ſin, and for the Salvation of his Soul. Now O my Soul, what ſecurity couldeſt thou ask more of a deceitful man, than that which the great Iehovah, …he faithful God of his own accord hath given to thee, viz. his word, and his. Oath. Now not to believe God upon his Promiſe and Oath, is to make him a Lyar, yea the worſt of Lyars; yea, 'tis to do worſe than the D…vils …r they believe and tremble. Though the word of the Lord deſ…rves the greateſt credit that any mortals can give unto it, (he being truth it ſelf that hath ſaid it) though it had no Oaths, nor no Aſſeverations to be its ſurety, yet God in his infinite condeſcending love to poor ſinners, that he may ſink the truth of what he ſaith deeper into the hearts and minds of his people, and leave the fairer and fuller print in our aſſents to the ſame, he ſets on the word of Promiſe with the weight of Aſſeverations and Oaths; yea, and to all theſe he hath annexed his Broad Seal, the Lords Supper, and the Privy Seal of his Spirit: O unreaſonable unbelief! ſhall not the Oath of God ſilence all Diſputes? A man would never deſire of any honeſt man, ſo much as God hath condeſcended to, for the confirmation of our Faith, witneſs his Promiſes, his Covenant, his Oath, and his Seals; and therefore let us give glory to him by believing, and quietly reſt upon his faithfulneſs.
O Sirs, that ſoul that dares not take his ſanctification as an evidence (yea, as a choice and ſure evidence) of his intereſt in Chriſt, and of the Lords precious love to him, according to the Promiſes of his favour and Grace (ſeveral of which hath been but now under conſideration) that Soul ought to acknowledg it as his ſin, yea as his great ſin, for which he deſerves to be ſmartly rebuked, as making God a loud Lyar. O my friends, it is a ſpiritual peeviſhneſs, and ſinful croſsneſs that keeps many good men and women long in a ſad, dark, doubting, perplexed, and diſconſolate condition; and certainly 'tis no ſmall ſin to ſet light by any work of the bleſſed Spirit, and the joy, comfort, and peace that we might have by it; ah how many are there that fear the Lord, who quench, grieve, vex, and provoke the holy Spirit, by denying his work, and by quarrelling againſt themſelves, and the bleſſed work of the Spirit in them? Certainly 'tis the duty of every Chriſtian to hear as well what can be ſaid for him, as what can be ſaid againſt him: Many poor,Pſal. 77.2. Pſal. 88. Job 15.11. chap. 16.8, 9. weak (and yet ſincere) Chr ſtians are often apt to be too ſowre, rigid and bitter againſt their own ſouls, they love to practiſe a mercileſs ſeverity againſt themſelves; they do not indifferently, impartially conſider how the caſe ſtands between God and their own ſouls. It is in this caſe, as Solomon ſpeaks in another. There is that maketh himſelf rich,Prov. 13.7. Ever ſince man ceaſed to be what he ſhould be, he ſtriveth to ſeem to be what he is not. It is not the outward ſhew, that ſhews what things are. and yet hath nothing. And there is that maketh himſelf poor, and yet hath great Riches. That is, there be thoſe in the world that pretend they are rich, and make a ſhew before men as if they were men of great eſtates, whereas indeed they are exceeding poor and needy.
There are not a few that ſtretch their wing beyond their neſt, that bear a port beyond their Eſtates, that trick up themſelves with other mens plumes, laying it on above meaſure in cloaths, in high entertainments, in ſtately Buildings, in great Attendance, &c. when not worth one groat in all the World, but either they dye in Priſon, or lay the key under the door, or compound for twelve pence in the pound, &c. And there are others again that are exceeding rich and wealthy, and yet feign themſelves, and look upon themſelves to be very poor and needy. To apply this ſpiritually. 'Tis the damning ſin of the ſelf-flattering Hypocrite,Rev. 3.17. to make himſelf rich, to make himſelf ſignificant, to make his condition better than 'tis: And it is the vanity, the folly, of ſome ſincere Chriſtians, to make their condition worſe than indeed it is, to make themſelves more miſerable and unhappy than indeed they are. Ah Chriſtians, 'tis ſad with you, t…s night with you, when you read over the evidences of Gods love to your ſouls, as a man does a Book which he intends to confute. Is it not ſad when Chriſtians ſhall ſtudy hard to find evaſions to wheel off all thoſe comforts, refreſhings, cheerings, and ſupports, that are tendered to them that are due to them, and that they may upon Goſpel-grounds juſtly claim as their portion, as their inheritance. And O that all ſuch Chriſtians would ſeriouſly and frequently lay to heart theſe eight things.
Firſt, that they highly diſhonour the bleſſed God, and the work of his Grace, by denying that which he hath done for them, and wrought in them.
Secondly, they are ſpiritual Murderers, they are ſelf-Murderers, they are ſoul-Murderers; for by this means they ſtab and wound their own precious ſouls and Conſciences through and through, with many a deadly dart. Now is there any Murder like to ſpiritual Murder, to ſelf-Murder, to ſoul-Murder? ſurely no. But,
Thirdly, They are Thieves, for by this means they rob their own precious ſouls of that joy, peace, comfort, reſt, content, aſſurance, and ſatisfaction, which otherwiſe they might enjoy. Now there is no theft to ſpiritual theft, and of all ſpiritual theft, there is none to that which reaches the precious and immortal ſoul. Mark all prevalent Diſputes about our perſonal integrity, they do hold off the Application and taſts of comfort, though they do not diſanul the title and right. Even the good man will walk uncomfortably ſo long as he concludes, and ſtrongely fears that his Eſtate is ſinful; for ſenſible comfort riſeth or falleth, cometh on, or goeth off, according to the ſtrength of our judgment and preſent apprehenſions; obſerve, it is not what indeed our eſtate is, but what we judg of it, which breeds in us ſenſible comfort, or diſcomfort, a falſe heart may (even) break with a timpany of fooliſh joy upon an erring perſwaſion o… his eſtate, and ſo may a ſound ſincere heart be very heavy and diſconſolate upon an unſound miſconſtruction and judging of its true condition. But,
Fourthly, They bear falſe witneſs againſt Chriſt, his Spirit, their own Souls, and the work of Grace that is wrought in them. O how many dark, doubting, drooping Chriſtians are there, who, if you could give them ten thouſand worlds, yet would never be brought to bear falſe witneſs againſt their pooreſt Neighbour, Brother, or Friend, and that out of Conſcience, becauſe of that Command, Thou ſhalt not bear falſe witneſs, &c. who yet make no Conſcience, no bones of it, frequently to bear witneſs againſt the Lord Jeſus Chriſt, and his gracious works upon their own hearts? But,
Fifthly, they joyn with Satan and his work, and his ſuggeſtions, and with that ſtrong party he has in them, againſt the Lord Jeſus Chriſt and his work, and his weak party in them.See Mr. Dod on the Commandments, p. 310, 311. and p. 321, 322, 323, 324. Sin is Satans work, and Grace is Chriſts work: Now how ſad is it to ſee a Chriſtian fall in with Satans work in him, againſt the work of Chriſt that is in him. Satan has a ſtrong party in their ſouls, and Chriſt has but a weak party; now how unjuſt is it for them to help the ſtrong againſt the weak, when they ſhould upon many accounts be a helping the w…ak againſt the ſtrong, a helping the Lord againſt the mighty, a helping weak grace againſt ſtrong and mighty corruptions: An how skilful and careful are many weak Chriſtians to make head againſt the work of Chriſt in their own Souls, and to plead hard for Satan and his works in them, as if they had received a Fee from him to plead againſt Chriſt and their own Souls. O Chriſtians, that you would be wiſe at laſt, and let Baal plead for Baal, let Satan plead for himſelf, but do you plead for Chriſt and that ſeed of God that is in you. Well, remember this,John 1.3, 9. that as fire is often hid under the embe…s, ſo grace is often hid under many ſoul diſtempers; and as a little fire is fire, though it be even ſmothered under the embers, ſo a little Grace is Grace, though it be even ſmothered under much corruption: Now by theſe ſhort hints, you may eaſily perceive how many Royal Commands theſe poor Chriſtians tranſgreſs, who deny and bely the bleſſed work of the Lord in them. But,
Sixthly, They rob the Spirit of all the honour and glory that is due unto him for that bleſſed work of grace and holyneſs that he has formed up in their hearts; O what a grief and diſhonour muſt it be to the holy Spirit, that when he hath put forth a power in mens hearts,Rom. 8.11. equivalent to that by which the world was created, and by which Chriſt was raiſed from the dead, to find it overlookt, and not at all acknowledged. Spiritus ſanctus eſt res delicata, the Holy Spirit is a very tender thing, but do theſe poor doubting Souls carry it …enderly to him, ſurely no. Dear Chriſtians, the ſtanding Law of Heaven is, Quench not the Spirit, 1 Theſ. 5.19. Now if the word Spirit is not here taken eſſentially, for the three perſons in Trinity, nor yet metonymically, for the fruits of the ſpirit, but Hypoſtatically, for the Third perſon in Trinity, (as ſome conceive) then you muſt remember that you may grieve and quench the Spirit, 1. Not only by your enormities, Iſa. 63.10. 2. Nor only by refuſing the Cordials and comforts that he brings to your doors; yea that he puts to your mouths, Pſal. 77.2. 3. Nor only by ſlighting and deſpiſing his gracious actings in others, Acts 2.13. 4. Nor only by Fathering thoſe ſins and vanities upon him,Mark, you cannot deſpiſe the gifts or graces of any that are ſincere, but by interpretation, you judg the Spirit, and deſpiſe the Spirit, as it is ſaid of the poor in Prov. 17.5. that are only the B…ats and fruits of Satan and your own hearts. But alſo in the fifth place, by misjudging and miſcalling the precious Grace that he has wrought in your Souls, as by judging and calling your Faith fancy, your ſincerity hypocriſie, your W ſdom folly, your light darkneſs, your zeal wild-fire, &c. Now O S…rs, will you make Conſcience, yea much Conſcience of Quenching the Spirit in the four firſt reſpects, and will you make no Conſcience of Quenching the Spirit in this fifth and laſt reſpect? O how can this be! O why ſhould this be? But,
Seventhly, They keep Grace at a very great under, for how can Grace ſpring, and thrive, and flouriſh, and increaſe in the ſoul, when the ſoul is full of daily fears and doubts, that the root of the matter is not in it, or that the root is ſtill unſound,Job 19.28. 1 Theſ. 1.5. or that the work that is paſt upon it, is not a work in power, or that tis not a ſpecial and peculiar work, but ſome common work of the ſpirit, which a man may have and go to Hell? But,
E…ghthly and laſtly, They very much diſcourage, diſhearten, and d…ſanimate many poor weak Chriſtians, who obſerving of them (of whom they have had very high and honourable thoughts, for the Grace of God that they have judged to be in them) to be ſtill a queſtioning of their integrity, and ſtill a doub…ing of the graciouſneſs and goodneſs of their conditions, do begin to queſtion their own Eſtates and conditions, yea, and many times peremptorily to conclude, that ſurely they have no grace, they have no inter…ſt in Chriſt, and that all this while they have but put a cheat upon their own ſouls. Now O that all poor, weak, dark, doubting Chriſtians would never leave praying over theſe eight things and pondering upon theſe eight things, till they are perfectly cured of that ſpiritual malady that they have been long labouring under, and which has been very prejudicial to the peace and comfort of their own ſouls.
Dear hearts, a gracious ſoul may ſafely, boldly, conſtantly, and groundedly ſay that which the Word of the Lord ſaith: Now the Word of the Lord ſaith,Matth. 5.3, 4, 6, 8. That the poor in ſpirit are bleſſed, and that they that mourn are bleſſed, and that they that hunger and thirſt after Righteouſneſs are bleſſed, and that they that are pure in heart are bleſſed, and therefore he is bleſſed. And aſſuredly he that cannot embrace and ſeal to theſe as true and bleſſed evidences of a ſafe and happy condition, is greatly to lament and mourn over his unbelief, and earneſtly to ſeek the Lord to perſwade his heart, and to ſatisfy and over-power his Soul in this thing, as the poor man in the Goſpel did, Mark 9.24. And ſtraightway the Father of the Child cryed out with tears, Lord I Believe, help my unbelief.
O Sirs, the condition of the Promiſes laſt cited, being fulfilled, the Promiſes themſelves muſt certainly and infallibly be fulfilled, elſe the great and bleſſed God ſhould lye,Joſh. 21.45. chap. 23.14, 15. 1 John 5.10, 11, 12. be unrighteous, unfaithful, and deny himſelf, which is as impoſſible as for God to dye, or to ſend another Saviour, or to give his glory to Graven Images. Aſſ…redly the too hard, the too harſh, the too ſevere, the too jealous thoughts and conjectures, and the too humble (if I may ſo ſpeak) cenſures and ſurmiſes that many weak doubting Chriſtians have of themſelves, or of the goodneſs or graciouſneſs of their Eſtates (by reaſon of the weakneſs of their Graces, or depth of melancholy, or the preſent prevalency of ſome unmortified luſts, or the ſubtilty of Satan) ſhall never make void the faithfulneſs of God, or the Promiſes of God, which in Chriſt Jeſus are all Yea and Amen. Doubtleſs God will never ſhut any poor weak doubting Chriſtian out of Heaven,2 Cor. 1.20. becauſe through baſhfulneſs or an exceſs of modeſty, or the preſent darkneſs tha… is upon his underſtanding, or through the ungroundedneſs of ſome ſtrong fears of an eternal miſcarriage, he cannot entertain ſuch good thoughts, ſuch honeſt thoughts, ſuch gracious thoughts of himſelf, or of the goodneſs or happineſs of his condition, as he ſhould entertain, and as he would entertain, if once he could but be too hard for the World, the Fleſh, and the Devil.
O that you would remember this for ever, viz. That the Lord never makes any Promiſes to ſupport, comfort, cheer, and encourage his people againſt their ſadneſs, darkneſs, doubts and droopings, but they ſhall ſupport, comfort, cheer, and encourage his poor people in that condition, for otherwiſe the Lord ſhould provide means for an end, out of his infinite Wiſdome, love, and tender care and compaſſion towards his people, and yet they ſhould never attain that end, but thus to imagine is no ſmall folly; yea, 'tis little leſs than Blaſphemy. Well Sirs, this is to be for ever remembred, viz. That whatſoever gift or Grace of God in man brings him within the compaſs of Gods Promiſes of eternal favours and mercies, that gi…t, that Grace muſt needs be an infallible ſign or evidence of Salvation; but ſuch are the gifts and Graces ſpecified in the fifteen particulars but now cited, and therefore that Soul that really finds thoſe gifts and Graces in himſelf (or any of them) ſhall certainly be ſaved. But,