Part
I. The Trial of a Saving Interest in Christ
Since
there are so many people living under the ordinances, pretending, without
ground, to a special interest in Christ, and to His favour and salvation, as
is clear from the words of our Lord--'Many will say to Me in that day, Lord,
Lord, have we not prophesied in Thy name, and in Thy name have cast out
devils, and in Thy name done many wonderful works? And then will I profess
unto them, I never knew you: depart from Me, ye that work iniquity.' (Matt. 7:
22, 23). 'Afterwards came also the other virgins, saying, Lord, Lord, open to
us. But He answered and said, Verily I say unto you, I know you not.' (Matt.
25: 11,12.) 'Strive to enter in at the strait gate;
for many I say unto you, will seek to enter in, and shall not be able.' (Luke
13: 24.) And since many who have good ground of claim to Christ, are not
established in the confidence of this favour, but remain in the dark, without
comfort, hesitating concerning the reality of godliness in themselves, and
speaking little in the commendation of religion to others, especially in the
time of their straits:--I shall speak a little respecting two things of the
greatest concern: The one is, How a person may know if he has a true and
special interest in Christ, and whether he does lay just claim to God's favour
and salvation. The other is, In case a person fall
short of assurance in this trial, what course he should take for making sure
of God's friendship and salvation to himself.
Quest.
I. – How
shall a man know if he has a true and special interest in Christ, and whether
he has, or may lay claim justly to, God's favour and salvation?
Chapter
I.
– Things
premised for the better understanding of the trial itself. Before we speak
directly to the question, we shall premise some things, to make way for the
answer.
-
I.
– A man's interest in Christ may be known
-
II.
– Importance of having an interest in Christ
-
III.
– We must allow our condition to be determined by Scripture
-
IV.
– Causes why so few attain to a distinct knowledge of their state
-
V.
– Some mistakes concerning an interest in Christ removed
I.
– A man's interest in Christ may be known
First,
That a man’s interest in Christ, or his gracious state, may be known, and
that with more certainty than people conjecture; yea, and the knowledge of it
may be more easily attained unto than many imagine; for not only has the Lord
commanded men to know their interest in Him, as a thing attainable –
‘Examine yourselves, whether ye be in the faith’ (2 Cor. 13:5); ‘Give
diligence to make your calling and election sure’ (2 Peter 1:10) – but
many of the saints have attained unto the clear persuasion of their interest
in Christ, and in God as their own God. How often do they call Him their God
and their portion? and how persuaded is Paul ‘that nothing can separate him
from the love of God?’ (Rom. 8:38, 39.) Therefore the knowledge of a man’s gracious state is attainable. And
this knowledge of it, which may be attained, is no fancy and mere conceit, but
it is most sure: ‘Doubtless Thou art our Father,’ saith the prophet (Isa.
43:16), in the name of the Church.
It is clear from this:--1. That can be no fancy,
but a very sure knowledge, which does yield to a rational man comfort in most
real straits; but so does this--'When the people spoke of stoning David, he
encouraged himself in the Lord his God.' (1 Sam. 30: 6.) He saith, 'He will
not be afraid though ten thousands rise up against him.' (Psa. 3: 6.) Compare
these words with the following: 'But Thou, O Lord, art a shield for me; my
glory, and the lifter up of mine head.' (Psa. 3: 3.) 'The Lord is my light,
and my salvation, whom shall I fear? The Lord is the strength of my life, of
whom shall I be afraid? Though an host should
encamp against me, my heart shall not fear; though war should rise against me,
in this will I be confident.' (Psa. 27: 3.) 2. That is a sure knowledge of a
thing which maketh a wise merchant sell all he has, that he may keep it sure;
that maketh a man forego children, lands, life, and suffer the spoiling of all
joyfully; but so does this--Matt.
13: 44; Mark 10: 28, 29; Heb. 10: 34; Rom.
5: 3; Acts 5: 41. 3. That must be a sure and certain knowledge, and no fancy,
upon which a man voluntarily and freely does adventure his soul when he is
stepping into eternity, with this word in his mouth, 'This is all my desire'
(2 Sam. 23: 5); but such a knowledge is this. And again, not only may a godly
man come to the sure knowledge of his gracious state, but it is more easily
attainable than many apprehend: for supposing, what shall be afterwards
proved, that a man may know the gracious work of God's Spirit in himself; if
he will but argue rationally from thence, he shall be forced to conclude his
interest in Christ, unless he deny clear Scripture truths. I shall only make
use of one here, because we are to speak more directly to this afterwards. A
godly man may argue thus, Whosoever receive Christ are justly reputed the
children of God--'But as many as received Him, to them gave He power to become
the sons of God' (John 1 12); but I have received Christ in all the ways which
the word there can import: for I am pleased with the device of salvation by
Christ, I agree to the terms, I welcome the offer of Christ in all His
offices, as a King to rule over me, a Priest to offer sacrifice and intercede
for me, a Prophet to teach me; I lay out my heart for Him and towards Him,
resting on Him as I am able. What else can be meant by the word
"receiving"? Therefore may I say, and conclude plainly and
warrantably, I am justly to reckon myself God's child, according to the
aforesaid scripture, which cannot fail.
The
second thing to be premised is, That a man be savingly in covenant with God is
a matter of the highest importance: 'It is his life.' (Deut. 32: 47.) And yet
very few have, or seek after a saving interest in the covenant; and many
foolishly think they have such a thing without any solid ground. (Matt. 7:
14.) Few find, or walk in, the narrow way. This should alarm people to be
serious about the matter, since it is of so great consequence to be in Christ,
and since there be but few that may lay just claim to Him; and yet many do
foolishly fancy an interest in Him, who are deceived by a false confidence, as
the foolish virgins were. (Matt. 25.)
The
third thing to be premised is, Men must resolve to
be determined by Scripture in this matter of their interest in Christ. The
Spirit speaking in the Scripture is judge of all controversies'--To the law
and to the testimony; if they speak not according to this word, it is because
there is no light in them' (Isa.
8: 20
)--and of this also, whether a man be savingly in covenant with God or not.
Therefore do not mock God whilst you seem to search after such a thing. If we
prove from Scripture, which is the uncontroverted rule, that you are gracious,
and have made a covenant savingly with God, then resolve to grant so much, and
to acquiesce in it; and if the contrary appear, let there be a determination
of the controversy, else you do but mock the Lord, and so 'your bands shall be
made strong' (Isa. 28: 22); for 'a jot of His word cannot fail.' (Matt. 5:
11.) Therefore, seek eye-salve from Christ to judge of things according as the
word of God shall discover them to be.
The
fourth thing to be premised is, although the matter of a man's interest in
Christ be of so great importance, and the way to
attain to the knowledge of it so plainly held forth in the Scriptures, yet
there be but few who reach the distinct knowledge of it. And that this may not
discourage any person from attempting it, I shall hint some few reasons why so
few come to the clear knowledge of it; which will also prepare the way for
what is to be spoken afterwards. (1) The first thing which hinders many from
the knowledge of their interest in Christ is their ignorance of some special
principles of religion; as, 1. That it was free love in God's bosom, and
nothing in man, that moved Him to send a Saviour to perfect the work of
redemption (John 3: 16)--'God so loved the world, that He gave His only
begotten Son.' Men are still seeking some ground for that work in themselves,
which leads away from suitable and high apprehensions of the first spring and
rise of God's covenant favour to His people, which has no reason, cause, or
motive in us; and so they cannot come to the knowledge of their interest. 2.
They are ignorant how that love effectually discovers itself to a man's heart,
so as he has ground to lay claim to it, namely, That ordinarily, 1st, It
discovers his fallen state in himself, because of sin and corruption defiling
the whole man, and any thing in him that might be called a righteousness: 'All
these things are loss and dung.' (Phil. 3: 8.) 2nd1y, It discovers Christ as
the full and satisfying treasure, above all things: 'The man finds a treasure,
for which with joy he selleth all that he has.' (Matt. 13: 44, 46.) 3rdly, It
determines the heart, and causes it to approach unto a living God in the
ordinances: 'Blessed is the man whom Thou choosest, and causes to approach
unto Thee, that he may dwell in Thy courts' (Psa. 65: 4); and causes the heart
to wait upon Elm, and Him alone: 'My soul, wait thou only upon God. (Psa. 62:
5.) Thus having dropped in the seed of God in the heart, and formed Christ
there (Gal.
4: 19
), the heart is changed and made new in the work (Ezek. 36: 26); and God's law
is so stamped upon the heart in that change (Jer. 31: 33), that the whole yoke
of Christ is commended to the man without exception. (Rom.
7: 12
, 16.) The law is acknowledged good, holy, just, and spiritual. Upon all
which, from that new principle of life, there flow out acts of a new life
(Gal. 5: 6), 'Faith worketh by love;' (Rom. 6: 18, 22), and the man becometh a
servant of righteousness unto God, which especially appears in the
spirituality of worship: men then 'serve God in spirit and in truth, in the
newness of the spirit, and not in the oldness of the letter' (John 4: 24; Rom.
7: 6)--and tenderness in all manner of Conversation. The man then 'exerciseth
himself how to keep a conscience void of offence towards God and towards men.'
(Acts 24: 16.) Now in this way does the love of God discover itself unto man,
and acteth on him, so as he has ground of laying some good claim to it; and so
as he may justly think that the love which sent a Saviour had respect to such
a man as has had these things made out unto him. Surely ignorance in this does
hinder many from the knowledge of their interest in Christ; for if a
man know not how God worketh with a person, so as he may justly lay
claim to His love, which was from eternity, he will wander in the dark, and
not come to the knowledge of an interest in Him. 3. Many are also ignorant of
this, that God alone is the hope of His people; He is called 'the hope of Israel.' (Jer. 14: 8.) Although inherent qualifications are evidences of it, yet the
staying of the heart upon Him, as a full blessing and satisfying portion, is
faith--'The faith and hope must be in God' (1 Peter 1: 21)--and the only
proper condition which giveth right to the saving blessings of the covenant:
'To him that worketh not but believeth, faith is counted for righteousness.'
(Rom. 4: 5.) Indeed, if any person take liberty
here, and turn grace unto licentiousness, there is, without doubt, in so far a
delusion: since there is mercy with Him upon condition that it conciliate fear
to him. (Psa. 130: 4.) Yea, hardly can any man who has found the
former-mentioned expressions of God's love made out in him,
make a cloak of the covenant for sinful liberty, without some measure of a
spiritual conflict. In this respect, 'he that is born of God does not sin,'
and 'he who does so sin has not seen God.' (1 John 3: 6, 9.) I say God is the
hope of His people, and not their own holiness. they
intend honestly and long seriously to be like unto Him, many failings should
not weaken their hope and confidence, for it is in Him 'who changeth not'
(Gal. 3: 6); 'and if any man sin, we have an advocate.' (1 John 2: 1.) Now,
when men place their hope in any other thing besides the Lord, it is no wonder
they are kept in a staggering condition, according to the changes of the thing
which they make the ground of their hope; since they give not to God the glory
due to His name, and which He will not give to another. 'They who know Thy
name will put their trust in Thee.' (Psa. 9: 10.) 'My glory will I not give to
another: I am the Lord, that is my name.' (Isa. 42:
8.) 4. Many are ignorant of the different ways and degrees of God's working
with His people, and this does much darken their knowledge and reflex acts of
their interest in Him. This ignorance consists mainly of three things:--1.
They are ignorant of the different degrees and ways of that work of the law,
by which God ordinarily dealeth with men, and of the different ways in which
the Lord bringeth people at first to Christ. They consider not that the jailer
is not kept an hour in bondage (Acts 16); Paul is kept in suspense three days
(Acts 9); Zaccheus not one moment (Luke 19). 2. They are ignorant of, at least
they do not consider, how different are the degrees of sanctification in the
saints, and the honourable appearances thereof before men in some, and the sad
blemishes thereof in others. Some are very blameless, and more
free of gross outbreakings, adorning their profession much, as Job and
Zacharias. These are said to be 'perfect and upright, fearing God, and
eschewing evil' (Job 1: 8); 'righteous before God, walking in all the
commandments and ordinances of the Lord blameless.' (Luke 1: 6.) Others were
subject to very gross and sad evils, as Solomon, Asa, etc. 3. They are
ignorant of the different communications of God's face and expressions of His
presence. Some walk much in the light of God's countenance, and are much in
sensible fellowship with Him, as David was; others are 'all their days kept in
bondage, through fear of death.' (Heb. 2: 15.) Surely the ignorance of the
different ways of God's working and dealing with His people does very much
darken the knowledge of their interest in Him, whilst they usually limit the
Lord to one way of working, which He does not keep, as we have shown in the
former examples. (2) The second thing which darkens men about their interest
in Christ is, There is one thing or other wherein
their heart, in some respect, does condemn them, as dealing deceitfully and
guilefully with God. It is not to be expected that those can come to clearness
about their interest, whose heart does condemn them for keeping up some known
transgressions against the Lord, which they will not let go, neither are using
the means which they know to be appointed by God for delivering them from it:
Neither can those come to clearness who know some positive duty commanded them
in their stations, which they deceitfully shift and shun, not closing
cheerfully with it, or not willing to be led into it. These are also, in some
respects, condemned of their own heart, as the former sort
are; and in that case it is difficult to come to a distinct knowledge
of their state: 'If our heart condemn us not, then have we confidence towards
God.' (1 John 3: 21.) It is supposed here, that a selfcondemning heart maketh
void a man's confidence proportionally before God. I do not deny but that men
may on good grounds plead an interest in Christ in the case of prevailing
iniquity: 'Iniquities prevail against me; as for our transgressions, Thou
shalt purge them away.' (Psa. 65: 3.) 'I see another law in my members warring
against the law of my mind, and bringing me into captivity to the law of sin
which is in my members. O wretched man that I am,
who shall deliver me from the body of this death? I thank God through Jesus
Christ our Lord. So then, with the mind I myself
serve the law of God, but with the flesh the law of sin.' (Rom.
7: 23
, 24.) But it is hard to be attained, if at all attainable, when the heart is
dealing deceitfully, and entertaining known guile in any particular:
therefore, let people clear themselves of the particular, which they know too
well. It is the thing which hinders them, marring their confidence and access
in all their approaches unto God. 'Yet ye have forsaken Me, and served other
gods: wherefore I will deliver you no more.' (Judges
10: 13.) The idolatries of the people are cast up to them by the Lord, and their
suit rejected thereupon. That which draweth away the heart first in the
morning, and last at night, like 'an oven heated at night, and it burns as a
flaming fire in the morning' (Hos. 7: 6), spoken of the wicked; and taketh up
their thoughts often on their bed: as it is said of some, 'He deviseth
mischief upon his bed' (Psa. 36: 4):-- That which does ordinarily lead away
the heart in time of religious duty, and the remembrance of which has power to
enliven and quicken the spirits more than the remembrance of God, so as 'their
heart is after the heart of some detestable thing' (Ezek. 11: 21):--That which
withstandeth men when they would lay hold on the promise, as God casteth up
men's sins to them who are meddling with His covenant, 'What hast thou to do
to declare My statutes, or that thou shouldst take My covenant in thy mouth?'
(Psa. 50: 16):--that is the thing which does prevent the knowledge of a
gracious state. Let it go, and it will be more easy
to reach the knowledge of an interest in Christ. (3) The third thing which
hindereth in many the knowledge of an interest in Christ is,
A spirit of sloth and careless negligence. They complain that they know not
whether they be in Christ or not; but as few take
pains to be in Him, so few take pains to try if they be in Him. It is a work
and business which cannot be done sleeping: 'Examine yourselves whether ye be
in the faith; prove your own selves: know ye not your own selves.' (2 Cor. 13:
5.) The several words used here, namely, Examine, prove, know--intimate that
there is a labour in it: Diligence must be used to make our 'calling and
election sure.' (2 Peter 1: 10.) It is a business above flesh and blood: the
holy 'anointing which teacheth all things,' must make us 'know the things
freely given to us of God.' (1 John 2: 27.) Shall the Lord impart a business
of so great concernment, and not so much as 'be inquired after to do it for
men?' (Ezek. 36: 37.) Be ashamed, you who spend so much time in reading of
romances, in adorning your persons, in hawking and hunting, in consulting the
law concerning your outward state in the world, and it may, be in worse things
than these;--Be ashamed, you that spend so little time in the search of this,
whether ye be an heir of glory or note whether you be in the way that leadeth
to heaven, or that way which will land you in darkness for ever? You who judge
this below you, and unworthy of your pains, any part or minute of your time,
it is probable, in God's account, you have judged yourselves unworthy of
everlasting life, so that you shall have no lot with God's people in this
matter. (4) The fourth thing that darkens the knowledge of an interest in
Christ is, Men do not condescend upon what would
satisfy them. They complain that God will not show unto them what He is about
to do with them, but yet cannot say they know what would satisfy them
concerning His purpose. This is a sad thing. Shall we think those are serious
who have never as yet pitched on what would satisfy
them, nor are making earnest inquiry after what should satisfy? If the Lord
had left us in the dark in that matter, we were less inexcusable; but since
the grounds of satisfaction, and the true marks of an interest in Christ, are
so clear and frequent in Scripture, and so 'many things written, that our joy
may be full' (1 John 1: 4); and, 'that those who believe,' may 'know that they
have eternal life' (1 John 5: 13); and since 'he that believeth has the
witness of it in himself ' (1 John 5: 10), none can pretend excuse here. We
shall not here insist to show what may and should satisfy concerning our
interest, since we are to speak directly of it afterwards. (5) The fifth thing
that helps much to keep men in the dark with respect to their interest in
Christ is, Their pitch upon some mutable grounds, which are not so apposite
proofs of the truth of an interest in Christ as of the comfortable state of a
triumphing soul sailing before the wind; and marks which I grant are precious
in themselves, and do make out an interest clearly where they are; yet they
are such as without which an interest in Christ may be, and be known also in a
good measure. We shall touch on a few of them. 1st, Some think that all who
have a true interest in Him are above the prevailing power of every sin; but
this is contrary to that of Psa. 65: 3, 'Iniquities prevail against me; as for
our transgressions Thou shalt purge them away;' where we find that holy man
laying just claim to pardon, in the case of prevailing iniquity; and that of
Rom. 7: 23, 24, 25, where Paul thanketh God through Christ, as freed from the
condemnation of the law, even whilst a law in his members leadeth captive unto
sin. 2nd1y, Some think that all true saints have constantly access unto God in
prayer, and sensible returns of prayer at all times; but this is contrary to
the many sad exercises of His people, complaining often that they are not
heard nor regarded of God: 'How long wilt Thou forget me, O Lord? for
ever? how long wilt Thou hide Thy face from me?' (Psa.
13: 1); 'My God, my God, why hast Thou forsaken me? why
art Thou so far from helping me, and from the words of my roaring? O my God, I
cry in the day time, but Thou hearest not; and in the night season, and am not
silent.' (Psa. 22: 1, 2.) 3rdly, Some think that all who have any true
interest in Him have God witnessing the same unto them, by a high operation of
that witnessing Spirit of His, spoken of: 'The Spirit itself beareth witness
with our spirit that we are the children of God' (Rom. 8: 16, whereof
afterwards); and so they still suspect their own interest in Christ, because
of the want of this. But they do not remember that they must first believe and
give credit to that record which God has given of the Son, that there is life
enough in Him for men (1 John 5: 10,11), and then
look for the seal and witness of the Spirit: 'In whom, after ye believed, ye
were sealed with that Holy Spirit of promise.' (Eph 1: 13.) As long as people
hold fast these principles, and the like, they can hardly come to the
knowledge of their gracious state, which God has warranted people to prove and
clear up to themselves, otherwise than by these aforesaid things.
The
fifth thing to be premised is, The removal of some mistakes into which people
may readily run themselves when they are about to prove their interest in
Christ; as-- 1. It is a mistake to think that every one who is in Christ does
know that he is in Him; for many are truly gracious, and have a good title to
eternal life, who do not know so much, until it be made out afterwards: 'These
things are written to them that believe, that they may know they have a title
to eternal life' (1 John 5: 13); that is, that they may know they are
believers, and so it is supposed they knew it not before. 2. It is a mistake
to think that all who come to the knowledge of
their interest in Christ do attain an equal certainty about it. One may say,
'He is persuaded nothing present, or to come, can separate him from the love
of God' (Rom.
8: 18
); another comets but this length, 'Lord, I believe, help my unbelief.' (Mark
9: 24
.) 3. It is a mistake to think that every one who attains a strong persuasion
of his interest does always hold there; for he who today may say of the Lord,
'He is his refuge' (Psa. 91: 2), and 'his portion' (Psa. 11: 57), will at
another time say, 'He is cut off' (Psa. 31: 22), and will ask, 'if the truth
of God's promise does fail for evermore' (Psa. 77: 7, 8, 9.) 4. It is also a
mistake to think that every one who attains a good knowledge of their gracious
state can formally answer all objection made to the
contrary; but yet they may hold fast the conclusion, and say, 'I know whom I
have believed.' (2 Tim. 1: 12.) There are few grounds of the Christian
religion, whereof many people are so persuaded, as that they are able to
maintain them formally against all arguments brought to the contrary; and yet
they may and will hold the conclusion steadfastly and justly; so it is in the
case in hand. 5. It is no less a mistake to imagine, that the vain groundless
confidence, which many profane ignorant atheists do maintain, is this
knowledge of an interest in Christ which we plead for. Many do falsely avow
Him 'to be their Father' (John
8: 14); and many look for heaven, who are beguiled, like the 'foolish virgins.'
(Matt. 25: 12.) Yet we must not think because of this, that all knowledge of
an interest is a delusion and fancy, although these fools be deceived; for,
whilst thousands are deluded, some can say on good and solid grounds, 'We know
that we are of God, and that the whole world lieth in wickedness.' (1 John 5:
19.)
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